02/18/2005 Padre Pio: Learning to Freely Choose Christ ISBN O9764809-0-5 Saints Alive Series Immaculata Publishing 2005©

Summa Contra Gentiles Bk 3b Ch 95 & 96 p 40

Topic: What is the purpose of holy desire in relation to Divine Providence?

Topic: Did Padre Pio Summa Contra Gentiles Bk I ch 68 p 146 Topic: Spiritual Creatures: Padre Pio: Freely Choosing Christ

Divine Providence and the Usefulness of Prayer

SEE Bookmark The Subject Choosing the First Truth

ppio.letters.1.359.sgr.11.sept.1916 [ sgr San Giovanni Rotondo ]

[let.I.359.par1.s1(.a)]"No slightest comfort (b) penetrates my soul.[let.I.359.par1.s2.a] I have become quite blind; (b) the only thing I see clearly, (c) if it can be called seeing, (d) is my nothingness, on the one hand, (e) and God's goodness (f) and greatness on the other.[let.I.359.par1.s3.a] I see God within me and (b) far from satisfying my longing, (c) this increases my desire." Taken form the Summa Contra Gentiles of St. Thomas Aquinas

THAT THE UNCHANGEABLENESS OF DIVINE PROVIDENCE DOES NOT EXCLUDE THE USEFULNESS OF PRAYER

We must also observe that as the unchangeableness of providence does not impose necessity on things foreseen, so neither does it exclude the usefulness of prayer. For we do not pray that the external disposition of His providence may be changed, since this is impossible, but that He may grant what we desire. For it is fitting that God should assent to the pious yearnings of the rational creature, not that our desires have the effect of changing a God who is unchangeable, but as an effect befitting His goodness in granting our desires. Because since all things naturally desire the good, as we have proved,[integral]3 and since it belongs to the supereminent divine goodness to bestow being and well-being on all things in a certain order, it follows that He fulfils, according to His goodness, the pious desires of which our prayers are the expression.

Here, Aquinas gives a very real understanding of our holy desires in relationship to God's Divien Goodness in His Providential care for each of us. St. Pio understood the relationship of Providence and used all the measn whcih God provided for him. At the same time, St. Pio understood more than anyone regarding the graces that he received that in view of the Divien Goodness he was but a weak creature and powerless. The more he saw God within himself the more he longed for the complete union with Him, which he now enjoys in heaven and prays for all his spiritual children to join him.

When the subject views itself in the hands of God it experiences that unique gift of fear of the Lord which is known to those who have faith; they understand their weaknesses as also a gift to be transformed into his strength; their judge that they have no recourse but to accept ALL form his Almight hand; lastly, they take responsibility for who they are as God reveals both their weakness without God and the strength that comes from being united to Jesus in grace thru the workings of the theological virtues. This continual transcendence to the Divine is what Jesus meant when he said, 'if I am lifted up I will draw all things to myself.' This is the spirit at the heart of the communion of the saints, both in heaven and on earth.

Our sharing in the Eucharist daily, our union with the Mother of God, the Theotokos, and our constantly remembering in our hearts that 'pour hearts are restless until they rest in you,' keeps the faithful soul humble and totally dependent upon Our Fathe rwho provides all for each even before a word is on our tongue.

IP CRL

Some Thoughts on the Preamble to Teaching Christianity by St. Augustine

[tc.101.sent.1.a.] There are some rules for dealing with the scriptures,

First , Augustine indicates that there are rules. And this leads the reader to ponder what the purpose of a rule is. A rule guides, but is not what the rule guides, but is the rule itself which guides; neither is the rule what it guides. If the rule were to be the guide of the ruled it could not be a rule; thirdly, in order for a rule to not just be a guide but to be a good guide it must have been designed by a good rule maker as founded on good principles and and commensuratory principles of ruling. Lastly, not every rule is to be used for the same ruling of the same ruled; therefore, Augustine makes his rule for guiding very specific; limited and narrowed to what he himself can offer to others. In regards to this he does three things. First he establishes the limitations of thes rules when he says 'some;' he says some, since he knows that he himself is not the last word of all for those who will understand the Scriptures, but in the same breath he does not count himself unworthy to be creating such a rule, since he himself has seen the fruit of the rules in his own ministry and those obedient lambs of the flock. As a bishop and as a Pastor in Christ eternal Church.

Secondly, he points out what he is going to address his atttention to in this treatise and he does this at , 'And there are some rules.' In this regards he does three things. First, he gives an indication of the place; secondly, he reveals the reality as if some one seeking a great treasure and comes upon someone who knows where it is when he says, 'are;' thirdly, he circumscribes the dimensions of what he is to discourse and meditate on when he says, 'some;' lastly, he indicates the aim and purpose and form of what he will speak about when he says, 'rules.'

In regards the first he shows the place and he does this in two ways. For the adverb 'there' is used in several senses. It is used to generally indicate the somethingness of a thing as when we say 'It is over there.' Again, it is used to indicate a specific place that has already been located as when someone tells a person, 'you will find it over there.' When God spoke to the Jewish people he used this in a negative sense by acknowledging that he is the One true God and he said, 'there no other God besides me.' The Son of God presented this same indication in whch Augustine is peaking about when he said, 'where two or three are gathered togethere in my Name, THERE I am in their midst.'

Augustine says 'there' both pointing out that these rules are not only kept witin his very subject [a place] that is within Augustine, but also as revealed to him by the very Spirit of Truth, which led him to understand these rules for the safeguarding of the Church of God. He says there, for as he writes he is also seeing these rules iin himself in four ways according to the teaching of Bernard Lonergan; first in his very own experience as Bishop of Hippo he has used thes erule smany times with fruitfulness; secondly, thru his understanding of these rules, he understands tha the understands and sees that he can lead others who are willing and who God gives the grace to understand them will also be willing to understand them; thirdly, he has judged his understanding to be a true understanding as He, Augustine has bee given this judgment not only as individual subject but allso as pastor and Bishop and safeguarder of heresies, etc. Lastly, he also takes responsibility for others in leading them to this great treasure of opening up the Scriptures. His motive is charity and it is an eternal charity given to him from God for others.

But he also says 'there' to indicate that this place where these rules are kept are also kept within the Spirit Himself who 'will reveal all I have spoken to you.' as the Lord indicated; also it is used to indicate that this place where the se rules are kept are also in teh living TRADITION of the Church fo God.

IP CRL