The Trinitarian Context of Spirituality 149 action –and also by practicing the 10 therein presented virtues – a religious may please God.96 In his Inspectio cordis Fr. Papczyński dedicated much more attention to the role of the Holy Spirit in the spirituality of the religious, presenting the Third Person of the Trinity as the giver of gifts and charisms, including the grace of an individual religious vocation. In a meditation on gifts received by the religious, Papczyński speaks about “a double vocation” granted to the person who dedicates his life through religious vows to God and the Church or “to the Catholic faith and to the religious life.” And yet, both the gift of faith and the religious vocation were granted “by the grace of the Holy Spirit.”97 We find the same substantiation for the charismatic origin of a religious vocation in the Inspectio cordis meditation on the path of faith of Abraham who “at the sound of the divine voice, […] went from his ancestral land and left all his kindred and friends [cf. Gen 12:1-5; 22:1-12].” Reference to this biblical description of the events from the Old Testament allowed Fr. Papczyński to state that a religious vocation contains a similar experience of faith that includes the act of leaving behind your “ancestral land,” in order to “consecrate, dedicate, and sacrifice your only son Isaac, which is your will, to the one, all-good, and all-powerful God.” All of which was possible only if the religious vocation was shown “by the finger of the Holy Spirit.”98 Pictorial representations of the charismatic origin of the religious life basically arrive at the thesis of the supernatural origin of the religious life. There are two aspects – man’s individual discovery of the grace of a vocation and the institutional (or, to a degree, the ecclesial one) which found its expression in Papczyński’s statements about his special founding mission entrusted by the Holy Spirit. To the Marian Founder, this substantiation of the origin of the religious life has yet another basis. He believes that the source of the religious life is found in 96 Cf. H.M. Guindon, Théologie mariale du bienheureux Gabriel-Maria, w: Jeanne de France...,pp. 65-72. 97 IC, Meditation I, pt. 3. 98 IC, Sunday within the Octave of Epiphany, AHC, pt. 2.
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