Above all, the fact of Christ is sealed upon his soul, the redeeming merciful love of God, of which Paul the Apostle says: “The goodness and kindness of God our Savior appeared” (Titus 3:4). Brutal or mechanical force is still incomparably more inadequate to and incompatible with the supernatural than it is with the natural sphere. The hidden operation of grace is incomparably more organic than even the most sublime spirituality within the confines of natural being. Every attempt to force a conversion or to secure the unfolding of grace by mechanical outward means, is even far more preposterous than are all forcible methods applied to the mental world.

The concept of force of violence is not, of course, limited here to attitudes into which an inimical intent enters. It is applicable wherever men, fatally mistaken in their views of spiritual (let alone, supernatural) ends, plan to impose the Good on others by force, or at any rate trust the efficacy of mechanical means in securing its acceptance. Such men, even in proposing to help their neighbors and to heap benefits upon them, are essentially guilty of using violence. They adhere to the principle of violence.

Not so, the person imbued with true meekness. Even when fighting an evil power, he never lapses into violence. Even in such a situation his whole behavior, inward and outward, is based upon his recognition of the particular character of spiritual—and even more so of supernatural—reality. He is reverently aware of the structure of spiritual reality, translucent with meaning. He is filled with awe before the mystery of the operations of grace; he has understood the parable of the wheat and the chaff.

Notwithstanding his adamant insistence on the truth, according to St. Paul’s words: “Preach the word; be instant in season, out of season: reprove, entreat, rebuke” (2 Tim. 4:2); notwithstanding his intransigence and heroic strength of soul—he preserves that reverence for the structure of personal being and the more sublime mystery of grace, and so he invariably keeps aloof from violence and bitterness.

Nor does this apply to his outward conduct only, but to his innermost attitude as well.

Meekness is a manifestation of tender, holy love

Turning, now to the second main aspect of meekness—its antithetic relation to violence as an expression of enmity—we shall be able to gain an even clearer view of its specific quality.

Meekness presupposes love; and with it an insight into the beauty of the human soul—the preciousness of the spiritual person as an image of God and a vessel of grace. It flows from our recognition of the beauty of love, goodness, and harmony, and of the hideousness of enmity, strife, and disharmony.

Still more, true meekness presupposes a mind conscious of the face of Christ, of His holy goodness and mildness. It presupposes a soul touched by His love, which softens all hardened fibers and dissolves all crampedness. It implies a taste of that peace whose concept we have tried to convey in the previous chapter.