1. The indwelling, then, of the Holy Spirit is a true and magnificent phrase. It means that we become living Temples of God. Elsewhere indeed He is in tree, flower, sky, earth, water; up in the Heavens, down to the depths of the lower places, in the cleft wood and lifted stone, in the heart of all creation by the very fact of its creation. Yet the higher a thing is in the scale of being the more nearly is it after God's image and likeness, so that man by his sheer intelligence is more representative of God, as the highest masterpiece is more representative of the author of it. Yet over and above this intelligent life of man is another life in him, which secures God's presence within him in some nobler fashion, for it is noticeable that Scripture repeatedly speaks of God's dwelling in His saints, and not dwelling in sinners. Now He is even in sinners by the title of their Creator, so that _dwelling_ must be a deliberate phrase chosen by the Inspired author of Scripture to represent some presence above the mere general presence of God everywhere. Consequently we are driven to the conclusion that the saints, in virtue of their sainthood, become dwelling places of God, temples, special places set apart, where in a more perfect way, with richer expression and more true representation, God is. Sanctity, therefore, constitutes something wholly supernatural, attracting God's indwelling, or rather resulting from this indwelling of God. 2. Now sanctity itself cannot mean that one man is able to make himself so alluring to God that he draws God to himself, for in that case God's action of indwelling would be motived by a creature, and God would have found some finite reason for His act. This cannot be, since the only sufficient motive for God can be God Himself. "He hath done all things on account of Himself," say the Scriptures. We can be sure, therefore, that the indwelling of the spirit is the cause and not the effect of the goodness that is in man, for the Saints are not born, but made by God. Hence we understand what is meant by saying that the justice of the Saints, their justification, is effected by grace, i. e., by God's free gift. It is not from them, but from Him: "Not to us, O Lord, not to us, but to Thy name give Glory." Grace, therefore, is the name given to that divine habit whereby the soul is made one with Him. It is clear, then, also, why in the catechism grace is called the supernatural life of the soul, and why mortal sin is called the death of the soul, since it kills the soul by depriving it of sanctifying grace.