The Vision of Padre Pio

Dignity of the Person

noreply@blogger.com (Clinton Lefort) — Tue, 01 Jan 2008 02:15:00 +0000

The Dignity of the Person in Catholic Social Teaching

Audience
The intended audience for this paper/presentation will be youth, between the ages of 20-30 , as well as adults. The manner of this presentation will follow closely the teachings of the Catholic Church in its Compendium of Social Teaching, which can be found on the Vatican website. The subject chosen for presentation is essential for understanding the teachings of the New Testament and the development of those teachings in the theology of Catholic Social Teaching.

"The Church sees in men and women, in every person, the living image of God himself. This image finds, and must always find anew, an ever deeper and fuller unfolding of itself in the mystery of Christ, the Perfect Image of God, the One who reveals God to man and man to himself." (Peace and Justice, 2005)

Goal and Objective
The objective of this presentation is the explicit theology of the dignity of the human person as understood as the 'imago dei.' As seen in the quotation above of the Compendium, the Church assumes that every person is made in the image and likeness of God.. The Church is following the revelation of the old and new testaments, which reveals the dignity of the human person. In the above article from the Summa Theologica, Aquinas following Augustine, distinguishes between the image itself , the likeness and the similarity. While many would want to distinguish this image and likeness to the seen and the tangible, the Church following the inspired word of God, always assents to the revealed truth that man in his essence carries this likeness to God in his very makeup.

Place, Time

This presentation is intended to be presented over four fifteen minute presentations or as one full hour presentation. Over the internet it could be presented in 15 minute segments to a person who would like to consider each portion separately. On the other hand, it could equally as well be presented as one presentation to a group in one sitting.

Powerpoint Presentation (20 slides)

Bibliography

Pontifical Council For Peace and Justice, December 31, 2007 (2005). Compendium of the Social Doctrine of the Church. from Vatican.va Web site: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html#Creatures%20in%20the%20image%20of%20God

1-Catholic Social Teaching -Our Best Kept Secret by DiBerri and Hug, 2003 and
2-St. Francis and the Follishness of God by Dennis, Nangle, Moe-Lobeda, & Taylor, 1993.

Freedom in the NT

noreply@blogger.com (Clinton Lefort) — Fri, 28 Dec 2007 16:29:00 +0000

Freedom in Christ

If we seek freedom in Christ, we seek a relationship with him who was
absolutely free in God. To be in Christ is to share his life. What does to
be in Christ mean but to be called into an eternal relation with Christ.
An eternal relation is unending and eternal is the person we are related
to in Christ. It is an all-encompassing relationship across history: "whoever
claims to abide in him ought to live just as he lived"(1 Jn 2:6 NAB).
As we know and believe this living in Christ comes at the price of one's whole
mind, heart, soul and strength. A relationship is ongoing and as we become
more like the one we love we become more like that person. Our lives
become one of simple gift to another in response to his gift
of himself to us eternally.
His life is freedom from sin, death and law. As children of God, thru baptism
into the death of Christ, we are immersed into the life-saving death of Christ
and have become new creatures. It was this life that Padre Pio sought to imitate
and model his life after. No one takes this on his own initiative, since we
were all chosen by God "in the beginning;" therefore, neither of us has
anything to boast about to one another, save the Glory of Our Lord Jesus Christ.

noreply@blogger.com (Clinton Lefort) — Fri, 23 Nov 2007 16:54:00 +0000

At His Side a Majestic Figure

Here St. Pio does four things: first, he meets a majestic figure; secondly, he is brought to a vast plain where he meets the one who he is to battle; thirdly, he needs to be supported by his guide; fourthly, he is promised help from heaven.

He beheld a majestic figure of rare beauty, radiant as the sun. This man took him by the hand and hears him say "Come with me, for it is fitting that you fight as a valiant warrior " (DiFlumieri 1427). He led him to a vast plain, where there was a great multitude of people,
divided into two groups. On one side he saw men of beautiful countenance, and in snow-white garments; on the other, in the second group, were black-robed men of hideous appearance who seemed like dark shadows (1427 ).

In regard to the first, he does two things. First, he reports how this mysterious figure appeared when he says, 'at his side' (Di Flumieri 1427). Secondly, he explains how this figure appeared when he says "of rare beauty, radiant as the sun" (DiFlumieri 1427). In regards to the first
he does two things. St. Pio says that he was surprised when the figure appeared before his intellectual eyes when he says, "he beheld" (DiFlumieri 1427). The Apostle Paul spoke similarly when he referred to Christians seeing the glory of the Lord in faith: "all of us, gazing
with unveiled face on the glory of the Lord " (NAB 2 Cor. 4:18). These types of mystical phenomenon have various interpretations. They can be classified into three types of visions: exterior, imaginative or intellectual (Poulain 301). In the authors own words he is referring to an intellectual vision, when he says earlier in this autobiographical account: "his senses were suddenly suspended and he was made to gaze with the eye of his intellect on things quite
different from those seen by his bodily eyes" (Di Flumieri 1426). In the words of a renowned expert in this field "intellectual visions are visions perceived by the mind alone without any interior image" (Poulain 301). There is a great caution necessary to be taken by persons experiencing intellectual visions. The caution in these experiences is to discern "good visions from bad ones" (Kavanaugh and Rodriguez 201). The mystical doctor, John of the Cross distinguished three causes of these visions: "the divine Spirit, who moves and illumines the intellect; the natural light of the intellect; and the devil, who can speak to it thru suggestion" (Kavanaugh and Rodriguez 259).

Works Cited

Padre Pio of Pietrelcina Letters Vol. I , Correspondence with His Spiritual Directors (1910-1922), edited by Melchiore of Pobladura and Allesandro of Ripabottoni. English Version edited by Father Gerardo Di Flumieri, O.F.M. Cap. II Edition ;Padre Pio Da Pietrelcina; Our Lady of Grace Capuchin Friary, Foggia, Italy,
1984.

Poulain, S.J., The Graces of Interior Prayer , A Treatise on Mystical Theology, translated from the 6th edition by Leonora L. Yorke Smith and corrected to accord with the tenth French edition wit an introduction by J.V. Bainvel ( B.Herder Book Co. St. Louis, Mo,, 1951).

The Collected Works of St. John of the Cross, translated by Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D., revised edition (ICS Publications: Washington,D.C.,1991).

The New American Bible, St. Joseph edition, translated from the original Languages with Critical Use of all the Ancient Sources, (Catholic Book Publishing Co: New York, 1970).

Striving For Freedom Pt. II

noreply@blogger.com (Clinton Lefort) — Wed, 21 Nov 2007 16:31:00 +0000

Hello

Really What is Freedom in Christ?

That really is the question , isn't it? How many people do you findthat are not hurt at all by exercising their political freedom, orfreedom to express themselves openly in any public forum. Religiousfreedom is quite different. Even Vatican II had to implement and mullover religious freedom for the 20th century. Not that it had everchanged, but that we had changed in relation to it. The religiousperson, Padre Pio being the example here, finds within themselves thisrelation , thru faith, in the living God.

By the way in this article and all of my posts I am assuming that whenI use the words Padre Pio or Padre Pio of Pietrelcina or St. Padre Pioor even St. Pio of Pietrelcina we are speaking about the same person.Only when I speak about Francesco Forgionne am I speaking about padre
Pio before he entered religious life. This being the whole point of my book, The Vision.

As you can see freedom has a wide range of meaning. It has this range simply because it is as deep as human freedom; furthermore, it is as varied as each individual who expresses himself humanly. More about this in later posts. For now, my main concern is to distinguish simply
between HUMAN freedom outside of religious life AND HUMAN FREEDOM inside religious life. Even within this distinction there is a great difference between human subjects and experiences.

I do not believe that St. Pio of Pietrelcina could understand freedom accept as God's own gift to himself in Christ. Let me clarify this. Our individual freedom in Christ is experience, understood, judged and responded to as individual subjects. When I say subject I mean
'incommunicable substance" as in real substance. On the other hand, this does not imply that we do not have shared or vicarious experience thru others. We do experience the world in community. Otherwise, there would be no reason for history. The inner dimension of human
subjectivity, in Christ, is centered in Christ, as Alpha and Omega, of creation and salvation. Furthermore, the 'revelation of the children of God' as St. Paul speaks about it is such an event that 'all creation' eagerly awaits there revelation. So this does imply that some children
of God are called to be objective witnesses in such a way that they are signs of contradiction to the world as Christ was.

Striving to Be Free in Christ

noreply@blogger.com (Clinton Lefort) — Wed, 21 Nov 2007 16:00:00 +0000

Greetings,

No one would deny the fact that Padre Pio strove his whole religious life to be free in Christ. He not only strove to be free in Christ, but strove to be free under religious obedience. Religious obedience presents a certain form of intensity of faith of response to
Christian Baptismal committment. Either he was free to strive to be free before he entered religious life or he became free after his entrance into religious life, we do not know. We do know that his entrance into religious life was a free choice of his to leave the world and enter into the cloistered life. For what purpose? Padre Pio first desired union with Christ, then he entered religious life. It was from the call of Christ that Padre Pio desired to remain free in Christ. In other words, it was only thru Christ previous call to the subject, Francesco Forgione, at baptism on May 25, 1887, that later this individual call could be responded to. Baptism on not only the initiation into eternal life, but it is the beginning of a real relationship with God thru grace. The grace of individual vocation is first given freely by God and given to each person as is needed for responding to a vacation that is in Christ.

More about this later.

Clinton R. LeFort
IP

I signed Up For Pay Per Post

noreply@blogger.com (Clinton Lefort) — Fri, 16 Nov 2007 14:57:00 +0000

Hello, after a long time from this Blog,

I finally signed up for Pay Per Post. I was very enthused about the opportunities that could be available thru online posting. I hadn't realized that many people would enjoy someone else to enhance their site by adding content to their site. The people at Pay Per Post made it an easy way to take the opportunities available.
I'm hoping that others will catch the content of this Blog and give me other opportunities thru Pay Per Post. Actually one of the best things I like about Pay Per Post is their organized site. First, it is easy to find what you are looking for. Secondly, it is user friendly, and everything is evident with all the buttons upfront. Lastly, it still remains simple and intuitive to use.
Padre Pio, I think would have welcomed the opportunity to spread the good word about good services that make things easier for all of of us communicate with one another. Healthy content can only reap good benefits to all.

noreply@blogger.com (Clinton Lefort) — Mon, 27 Aug 2007 15:46:00 +0000

Victim of Divine Love

noreply@blogger.com (Clinton Lefort) — Fri, 22 Jun 2007 15:09:00 +0000

St. Pio of Pietrelcina considered it a great thing to be called to be a victim for others, but this was only because he was called to it; no one takes this onto themselves unaided by God. The aids he received were the very ones we are investigating in these posts: the theological virtues (faith, hope, love) along with the accompanying gifts fo the Holy Spirit.

This ongoing purification of St. Pio during his long life was most evident to those closest to him. His spiritual director was the very closest to him, along with the community he remained with in San Giovanni Rotondo.

CRL

Freedom in Christ

noreply@blogger.com (Clinton Lefort) — Sun, 25 Feb 2007 00:37:00 +0000

As we had mentioned earlier in this web space Padre Pio was seeking a way in which he could both grow in Holiness and freedom. Holiness and Freedom are indicative of the life of grace. The very Freedom of God is his Holiness. God is always infinitely free to use his creation in whatever way He sees befitting his own Glory. Our prerogative to live in the Only-Begotten of God , in Christ Jesus, is related to that same infinite glory of God, but as creatures who are responsible to returning his original gift with interest. In the Vision I wrote "it is in the Word Incarnate that man finds his vocation , his life is a constant decision towards attaining his adopted sonship in Christ" (The Vision, pg. 7) Here I mention two more relevant truths concerning freedom. First, that man finds his vocation in Christ; secondly, every Christian vocation must be freely chosen. These two truths may seem rather basic, but in fact they are tow truths which accompany every Christian daily all the days of his life. Again, first wee are called into Christ thru Baptism, then thru Baptism we are called further into Christ thru the life of the virtues. The life of the virtues after Baptism require a constant application of one's own intellect and will in making free choices towards becoming a citizen of Heaven. Freedom is a gift. What we do to exercise our freedom is also a gift to us from God.

In These Pages...

noreply@blogger.com (Clinton Lefort) — Fri, 20 Oct 2006 19:50:00 +0000

It was on January 1972 of No. 1, 3rd year, of the Voce di Padre Pio ⁱ that the article which introduced the Vision of Padre Pio with these preliminary editing:

"In these pages he speaks of two visions which he had before entering religious life. The first, which outlined his entire future existence visualized as a continuous furious combat with the devil,ⁱⁱ was the deciding factor in his resolve, to bid farewell to the world and devote himself entirely to God in a sacred enclosure."

A Future Existence

Here the editor of the biographical note relating to the Vision of Padre Pio does three things. First, he refers to two visions.ⁱⁱⁱThe first indication of this in the text is "he speaks of two visions," indicating the autobiographical character of this editorial note. Secondly,^iv he refers to the effect the Vision had on Padre Pio. Thirdly, he indicates what things he did to put the inspiration he received into practice. ^v

^{ⁱ The Voce Di Padre Pio was begun in 1969. Padre Pio himself had died on Sept. 23, 1968. There was about one year elapsed since the passing of Padre Pio to the beginning of the Official Voice or Publication working towards his Canonization. His Letters (from which this Book, the Vision is based on, was published by Editions Padre Pio of Pietrelcina in 1971; in 1979 (based on the 2^nd Italian Edition), the English edition was published.}ⁱⁱ The Devil was a constant in Padre Pio's Life. we have chosen not to focus on this aspect of his spiritual battle more than the text requires regarding the First Vision of January 1, 1903.
ⁱⁱⁱ Though the editor links the two Visions which occurred within a few days apart from one another we have chosen not to consider this shorter Vision at this present time.
^iv We want to be able to understand the result form an objective view; that is, one which Padre Pio has related in his autobiographical notes.
^v The result of the Vision will be specific, when interpreted, to the first Vision and not specific to the Second Vision, which occurred just a few days later. We understand that the two Vision had an accumulative effect which may be common to both, but in our posts, especially regarding the Vision itself , we will refer only to the result of the First Vision.

From Faith to Freedom

noreply@blogger.com (Clinton Lefort) — Tue, 17 Oct 2006 20:38:00 +0000

One of my concerns in writing The Vision Monk. I understand now more clearly that it is because one is chosen in Christ Jesus ( of Padre Pio of Pietrelcina was to seek an insight into his living response of freedom in faith to the Vision he had undergone and how it catapulted him into finalizing his decision to become a Capuchin (Eph. 1:7) that a person or subject is given certain experiences of God, which form the subject to an ever more perfect response to grace. Thru baptism a person is no longer subjected to human nature in the same way with its evil inclinations from the Fall, but is inserted into the order of Sanctifying grace when the subject is infused with sanctifying grace. All the Classic Schools of Spirituality in the Catholic Church follow the revealed doctrine of grace, its effects and its growth as perfecting human nature. [Augustine, Aquinas, John of the Cross, G.Lagrange, B.Lonergan, J.Aumann] What seemed to be an impenetrable difficulty only had a solution in the very autobiographical notes which St. Pio left as a documentation to the event which took place on January 1, 1903 and later written down and given to his spiritual advisors. That solution was to try to interpret the words in as unbiased or dispassionate way. I wanted to leave aside personal views to try to enter into the event for what it was without becoming too overly involved with the words or the images themselves.
The late Canadian Catholic Theologian, Fr. Bernard Lonergan, S.J. in his life's work presented the underlying structure of all knowing into four transcendental movements, one leading to and perfecting the later: experience, judgment, understanding, and decision. Still, the problem seemed to be trying to duplicate an experience which could never be duplicated nor fully understood as the subject understood it and responded to it. As Sacred Scripture says, 'unless the Lord build the House in vain do its builders labor.' Yet, he very subject himself of St. Pio, he was being led into paths of holiness, God was building as his own 'handiwork.' In this sense, I came to understand that there are levels of meaning beneath the words which can only be revealed by the revealer and that revelation which St. Pio received would only be spelled out over many years in his life. So there was a content, but the content was not fully realized as the seed that becomes a plant and brings forth the fruit or the word that becomes the full sentence or a developed theme. This is one of the reasons I approached the Vision as a link in his Mystical itinerary, which later was fully realized only after much suffering and freely cooperating with grace.

Clinton R. LeFort
Immaculata Publishing 2006©

The End vs. Beatific Vision

noreply@blogger.com (Clinton Lefort) — Fri, 13 Oct 2006 11:44:00 +0000

Question 92
Summa Theologiae XP Q 92 Out Para 1/2

OF THE VISION OF THE DIVINE ESSENCE IN REFERENCE TO THE BLESSED*
(THREE ARTICLES) [*Cf. FP, Q12]^{[1 ]}

In the next place we must consider matters concerning the blessed after the general judgment. We shall consider: (1) Their vision of the Divine essence, wherein their bliss consists chiefly; (2) Their bliss and their mansions; (3) Their relations with the damned; (4) Their gifts, which are contained in their bliss; (5) The crowns which perfect and adorn their happiness.
Summa Theologiae XP Q 92 Out Para 2/2
Under the first head there are three points of inquiry:
(1) Whether the saints will see God in His essence?
(2) Whether they will see Him with the eyes of the body?
(3) Whether in seeing God they will see all that God sees?

Summa Theologiae XP Q 92 A 1 Thes
Whether the human intellect can attain to the vision of God in His essence?

Summa Theologiae XP Q 92 A Obj 1

Obj 1 It would seem that the human intellect cannot attain to the vision of God in His essence. For it is written (Jn. 1:18): "No man hath seen God at any time"; and Chrysostom in his commentary says (Hom. xiv in Joan.) that "not even the heavenly essences, namely the Cherubim and Seraphim, have ever been able to see Him as He is." Now, only equality with the angels is promised to men (Mt. 22:30): "They . . . shall be as the angels of God in heaven." Therefore neither will the saints in heaven see God in His essence. [Comments]

Summa Theologiae XP Q 92 A 1 Obj 2

OBJ 2: Further, Dionysius argues thus (Div. Nom. i): "Knowledge is only of existing things." Now whatever exists is finite, since it is confined to a certain genus: and therefore God, since He is infinite, is above all existing things. Therefore there is no knowledge of Him, and He is above all knowledge.

Summa Theologiae XP Q 92 A 1 Obj 3
OBJ 3: Further, Dionysius (De Myst. Theol. i) shows that the most perfect way in which our intellect can be united to God is when it is united to Him as to something unknown. Now that which is seen in its essence is not unknown. Therefore it is impossible for our intellect to see God in His essence.

Summa Theologiae XP Q 92 A 1 Obj 4
OBJ 4: Further, Dionysius says (Ep. ad Caium Monach.) that "the darkness"---for thus he calls the abundance of light---"which screens God is impervious to all illuminations, and hidden from all knowledge: and if anyone in seeing God understood what he saw, he saw not God Himself, but one of those things that are His." Therefore no created intellect will be able to see God in His essence.

Summa Theologiae XP Q 92 A 1 Obj 5
OBJ 5: Further, according to Dionysius (Ep. ad Hieroth.) "God is invisible on account of His surpassing glory." Now His glory surpasses the human intellect in heaven even as on the way. Therefore since He is invisible on the way, so will He be in heaven.

Summa Theologiae XP Q 92 A 1 Obj 6
OBJ 6: Further, since the intelligible object is the perfection of the intellect, there must needs be proportion between intelligible and intellect, as between the visible object and the sight. But there is no possible proportion between our intellect and the Divine essence, since an infinite distance separates them. Therefore our intellect will be unable to attain to the vision of the Divine essence.

Summa Theologiae XP Q 92 A 1 Obj 7
OBJ 7: Further, God is more distant from our intellect than the created intelligible is from our senses. But the senses can nowise attain to the sight of a spiritual creature. Therefore neither will our intellect be able to attain to the vision of the Divine essence.

Summa Theologiae XP Q 92 A 1 Obj 8
OBJ 8: Further, whenever the intellect understands something actually it needs to be informed with the likeness of the object understood, which likeness is the principle of the intellectual operation terminating in that object, even as heat is the principle of heating. Accordingly if our intellect understands God, this must be by means of some likeness informing the intellect itself. Now this cannot be the very essence of God, since form and thing informed must needs have one being, while the Divine essence differs from our intellect in essence and being. Therefore the form whereby our intellect is informed in understanding God must needs be a likeness impressed by God on our intellect. But this likeness, being something created, cannot lead to the knowledge of God except as an effect leads to the knowledge of its cause. Therefore it is impossible for our intellect to see God except through His effect. But to see God through His effect is not to see Him in His essence. Therefore our intellect will be unable to see God in His essence.

Summa Theologiae XP Q 92 A 1 Obj 9
OBJ 9: Further, the Divine essence is more distant from our intellect than any angel or intelligence. Now according to Avicenna (Metaph. iii), "the existence of an intelligence in our intellect does not imply that its essence is in our intellect," because in that case our knowledge of the intelligence would be a substance and not an accident, "but that its likeness is impressed on our intellect." Therefore neither is God in our intellect, to be understood by us, except in so far as an impression of Him is in our intellect. But this impression cannot lead to the knowledge of the Divine essence, for since it is infinitely distant from the Divine essence, it degenerates to another image much more than if the image of a white thing were to degenerate to the image of a black thing. Therefore, just as a person in whose sight the image of a white thing degenerates to the image of a black thing, on account of an indisposition in the organ, is not said to see a white thing, so neither will our intellect be able to see God in His essence, since it understands God only by means of this impression.

Summa Theologiae XP Q 92 A 1 Obj 10
OBJ 10: Further, "In things devoid of matter that which understands is the same as that which is understood" (De Anima iii). Now God is supremely devoid of matter. Since then our intellect, which is created, cannot attain to be an uncreated essence, it is impossible for our intellect to see God in His essence.

Summa Theologiae XP Q 92 A 1 Obj 11
OBJ 11: Further, whatever is seen in its essence is known as to what it is. But our intellect cannot know of God what He is, but only what He is not as Dionysius (Coel. Hier. ii) and Damascene (De Fide Orth. i) declare. Therefore our intellect will be unable to see God in His essence.

Summa Theologiae XP Q 92 A 1 Obj 12
OBJ 12: Further, every infinite thing, as such, is unknown. But God is in every way infinite. Therefore He is altogether unknown. Therefore it will be impossible for Him to be seen in His essence by a created intellect.

Summa Theologiae XP Q 92 A 1 Obj 13
OBJ 13: Further, Augustine says (De Videndo Deo: Ep. cxlvii): "God is by nature invisible." Now that which is in God by nature cannot be otherwise. Therefore it is impossible for Him to be seen in His essence.

Summa Theologiae XP Q 92 A 1 Obj 14
OBJ 14: Further, whatever is in one way and is seen in another way is not seen as it is. Now God is in one way and will be seen in another way by the saints in heaven: for He according to His own mode, but will be seen by the saints according to their mode. Therefore He will not be seen by the saints as He is, and thus will not be seen in His essence.

Summa Theologiae XP Q 92 A 1 Obj 15
OBJ 15: Further, that which is seen through a medium is not seen in its essence. Now God will be seen in heaven through a medium which is the light of glory, according to Ps. 35:10, "In Thy light we shall see light." Therefore He will not be seen in His essence.

Summa Theologiae XP Q 92 A 1 Obj 16
OBJ 16: Further, in heaven God will be seen face to face, according to 1 Cor. 13:12. Now when we see a man face to face, we see him through his likeness. Therefore in heaven God will be seen through His likeness, and consequently not in His essence.

Summa Theologiae XP Q 92 A 1 OTC Para 1/6
On the contrary, It is written (1 Cor. 13:12): "We see now through a glass in a dark manner, but then face to face." Now that which is seen face to face is seen in its essence. Therefore God will be seen in His essence by the saints in heaven.

Summa Theologiae XP Q 92 A 1 OTC 16 Para 2/6
Further, it is written (1 Jn. 3:2): "When He shall appear we shall be like to Him, because we shall see Him as He is." Therefore we shall see Him in His essence.

Summa Theologiae XP Q 92 A 1 OTC 16 Para 3/6
Further, a gloss on 1 Cor. 15:24, "When He shall have delivered up the kingdom to God and the Father," says: "Where," i.e. in heaven, "the essence of Father, Son, and Holy Ghost shall be seen: this is given to the clean of heart alone and is the highest bliss." Therefore the blessed will see God in His essence.

Summa Theologiae XP Q 92 A 1 OTC 16 Para 4/6
Further, it is written (Jn. 14:21): "He that loveth Me shall be loved of My Father; and I will love him, and will manifest Myself to him." Now that which is manifested is seen in its essence. Therefore God will be seen in His essence by the saints in heaven.

Summa Theologiae XP Q 92 A 1 OTC 16 Para 5/6
Further, Gregory commenting (Moral. xviii) on the words of Ex. 33:20, "Man shall not see Me and live," disapproves of the opinion of those who said that "in this abode of bliss God can be seen in His glory but not in His nature; for His glory differs not from His nature." But His nature is His essence. Therefore He will be seen in His essence.

Summa Theologiae XP Q 92 A 1 OTC 16 Para 6/6
Further, the desire of the saints cannot be altogether frustrated. Now the common desire of the saints is to see God in His essence, according to Ex. 33:13, "Show me Thy glory"; Ps. 79:20, "Show Thy face and we shall be saved"; and Jn. 14:8, "Show us the Father and it is enough for us." Therefore the saints will see God in His essence.

Summa Theologiae XP Q 92 A 1 Body Para 1/5
I answer that, Even as we hold by faith that the last end of man's life is to see God, so the philosophers maintained that man's ultimate happiness is to understand immaterial substances according to their being. Hence in reference to this question we find that philosophers and theologians encounter the same difficulty and the same difference of opinion. For some philosophers held that our passive intellect can never come to understand separate substances. thus Alfarabius expresses himself at the end of his Ethics, although he says the contrary in his book On the Intelligence, as the Commentator attests (De Anima iii). In like manner certain theologians held that the human intellect can never attain to the vision of God in His essence. on either side they were moved by the distance which separates our intellect from the Divine essence and from separate substances. For since the intellect in act is somewhat one with the intelligible object in act, it would seem difficult to understand how the created intellect is made to be an uncreated essence. Wherefore Chrysostom says (Hom. xiv in Joan.): "How can the creature see the uncreated?" Those who hold the passive intellect to be the subject of generation and corruption, as being a power dependent on the body, encounter a still greater difficulty not only as regards the vision of God but also as regards the vision of any separate substances. But this opinion is altogether untenable. First, because it is in contradiction to the authority of canonical scripture, as Augustine declares (De Videndo Deo: Ep. cxlvii). Secondly, because, since understanding is an operation most proper to man, it follows that his happiness must be held to consist in that operation when perfected in him. Now since the perfection of an intelligent being as such is the intelligible object, if in the most perfect operation of his intellect man does not attain to the vision of the Divine essence, but to something else, we shall be forced to conclude that something other than God is the object of man's happiness: and since the ultimate perfection of a thing consists in its being united to its principle, it follows that something other than God is the effective principle of man, which is absurd, according to us, and also according to the philosophers who maintain that our souls emanate from the separate substances, so that finally we may be able to understand these substances. Consequently, according to us, it must be asserted that our intellect will at length attain to the vision of the Divine essence, and according to the philosophers, that it will attain to the vision of separate substances.

Summa Theologiae XP Q 92 A 1 Body Para 2/5
It remains, then, to examine how this may come about. For some, like Alfarabius and Avempace, held that from the very fact that our intellect understands any intelligible objects whatever, it attains to the vision of a separate substance. To prove this they employ two arguments. The first is that just as the specific nature is not diversified in various individuals, except as united to various individuating principles, so the idea understood is not diversified in me and you, except in so far as it is united to various imaginary forms: and consequently when the intellect separates the idea understood from the imaginary forms, there remains a quiddity understood, which is one and the same in the various persons understanding it, and such is the quiddity of a separate substance. Hence, when our intellect attains to the supreme abstraction of any intelligible quiddity, it thereby understands the quiddity of the separate substance that is similar to it. The second argument is that our intellect has a natural aptitude to abstract the quiddity from all intelligible objects having a quiddity. If, then, the quiddity which it abstracts from some particular individual be a quiddity without a quiddity, the intellect by understanding it understands the quiddity of the separate substance which has a like disposition, since separate substances are subsisting quiddities without quiddities; for the quiddity of a simple thing is the simple thing itself, as Avicenna says (Met. iii). On the other hand if the quiddity abstracted from this particular sensible be a quiddity that has a quiddity, it follows that the intellect has a natural aptitude to abstract this quiddity, and consequently since we cannot go on indefinitely, we shall come to some quiddity without a quiddity, and this is what we understand by a separate quiddity [*Cf. FP, Q88, A2].

Summa Theologiae XP Q 92 A 1 Body Para 3/5
But this reasoning is seemingly inconclusive. First, because the quiddity of the material substance, which the intellect abstracts, is not of the same nature as the quiddity of the separate substances, and consequently from the fact that our intellect abstracts the quiddities of material substances and knows them, it does not follow that it knows the quiddity of a separate substance, especially of the Divine essence, which more than any other is of a different nature from any created quiddity. Secondly, because granted that it be of the same nature, nevertheless the knowledge of a composite thing would not lead to the knowledge of a separate substance, except in the point of the most remote genus, namely substance: and such a knowledge is imperfect unless it reach to the properties of a thing. For to know a man only as an animal is to know him only in a restricted sense and potentially: and much less is it to know only the nature of substance in him. Hence to know God thus, or other separate substances, is not to see the essence of God or the quiddity of a separate substance, but to know Him in His effect and in a mirror as it were. For this reason Avicenna in his Metaphysics. propounds another way of understanding separate substances, to wit that separate substances are understood by us by means of intentions of their quiddities, such intentions being images of their substances, not indeed abstracted therefrom, since they are immaterial, but impressed thereby on our souls. But this way also seems inadequate to the Divine vision which we seek. For it is agreed that "whatever is received into any thing is therein after the mode of the recipient": and consequently the likeness of the Divine essence impressed on our intellect will be according to the mode of our intellect: and the mode of our intellect falls short of a perfect reception of the Divine likeness. Now the lack of perfect likeness may occur in as many ways, as unlikeness may occur. For in one way there is a deficient likeness, when the form is participated according to the same specific nature, but not in the same measure of perfection: such is the defective likeness in a subject that has little whiteness in comparison with one that has much. In another way the likeness is yet more defective, when it does not attain to the same specific nature but only to the same generic nature: such is the likeness of an orange-colored or yellowish object in comparison with a white one. In another way, still more defective is the likeness when it does not attain to the same generic nature, but only to a certain analogy or proportion: such is the likeness of whiteness to man, in that each is a being: and in this way every likeness received into a creature is defective in comparison with the Divine essence. Now in order that the sight know whiteness, it is necessary for it to receive the likeness of whiteness according to its specific nature, although not according to the same manner of being because the form has a manner of being in the sense other from that which it has in the thing outside the soul: for if the form of yellowness were received into the eye, the eye would not be said to see whiteness. In like manner in order that the intellect understand a quiddity, it is necessary for it to receive its likeness according to the same specific nature, although there may possibly not be the same manner of being on either side: for the form which is in the intellect or sense is not the principle of knowledge according to its manner of being on both sides, but according to its common ratio with the external object. Hence it is clear that by no likeness received in the created intellect can God be understood, so that His essence be seen immediately. And for this reason those who held the Divine essence to be seen in this way alone, said that the essence itself will not be seen, but a certain brightness, as it were a radiance thereof. Consequently neither does this way suffice for the Divine vision that we seek.

Summa Theologiae XP Q 92 A 1 Body Para 4/5
Therefore we must take the other way, which also certain philosophers held, namely Alexander and Averroes (De Anima iii.). For since in every knowledge some form is required whereby the object is known or seen, this form by which the intellect is perfected so as to see separate substances is neither a quiddity abstracted by the intellect from composite things, as the first opinion maintained, nor an impression left on our intellect by the separate substance, as the second opinion affirmed; but the separate substance itself united to our intellect as its form, so as to be both that which is understood, and that whereby it is understood. And whatever may be the case with other separate substances, we must nevertheless allow this to be our way of seeing God in His essence, because by whatever other form our intellect were informed, it could not be led thereby to the Divine essence. This, however, must not be understood as though the Divine essence were in reality the form of our intellect, or as though from its conjunction with our intellect there resulted one being simply, as in natural things from the natural form and matter: but the meaning is that the proportion of the Divine essence to our intellect is as the proportion of form to matter. For whenever two things, one of which is the perfection of the other, are received into the same recipient, the proportion of one to the other, namely of the more perfect to the less perfect, is as the proportion of form to matter: thus light and color are received into a transparent object, light being to color as form to matter. When therefore intellectual light is received into the soul, together with the indwelling Divine essence, though they are not received in the same way, the Divine essence will be to the intellect as form to matter: and that this suffices for the intellect to be able to see the Divine essence by the Divine essence itself may be shown as follows.

Summa Theologiae XP Q 92 A 1 Body Para 5/5
As from the natural form (whereby a thing has being) and matter, there results one thing simply, so from the form whereby the intellect understands, and the intellect itself, there results one thing intelligibly. Now in natural things a self-subsistent thing cannot be the form of any matter, if that thing has matter as one of its parts, since it is impossible for matter to be the form of a thing. But if this self-subsistent thing be a mere form, nothing hinders it from being the form of some matter and becoming that whereby the composite itself is [*Literally,---and becoming the 'whereby-it-is' of the composite itself] as instanced in the soul. Now in the intellect we must take the intellect itself in potentiality as matter, and the intelligible species as form; so that the intellect actually understanding will be the composite as it were resulting from both. Hence if there be a self-subsistent thing, that has nothing in itself besides that which is intelligible, such a thing can by itself be the form whereby the intellect understands. Now a thing is intelligible in respect of its actuality and not of its potentiality (Met. ix): in proof of which an intelligible form needs to be abstracted from matter and from all the properties of matter. Therefore, since the Divine essence is pure act, it will be possible for it to be the form whereby the intellect understands: and this will be the beatific vision. Hence the Master says (Sent. ii, D, 1) that the union of the body with the soul is an illustration of the blissful union of the spirit with God.

Summa Theologiae XP Q 92 A 1 Rp 1

Reply OBJ 1: The words quoted can be explained in three ways, according to Augustine (De Videndo Deo: Ep. cxlvii). In one way as excluding corporeal vision, whereby no one ever saw or will see God in His essence; secondly, as excluding intellectual vision of God in His essence from those who dwell in this mortal flesh; thirdly, as excluding the vision of comprehension from a created intellect. It is thus that Chrysostom understands the saying wherefore he adds: "By seeing, the evangelist means a most clear perception, and such a comprehension as the Father has of the Son." This also is the meaning of the evangelist, since he adds: "The Only-begotten Son Who is in the bosom of the Father, He hath declared Him": his intention being to prove the Son to be God from His comprehending God.
Summa Theologiae XP Q 92 A 1 Rp 2
Reply OBJ 2: Just as God, by His infinite essence, surpasses all existing things which have a determinate being, so His knowledge, whereby He knows, is above all knowledge. Wherefore as our knowledge is to our created essence, so is the Divine knowledge to His infinite essence. Now two things contribute to knowledge, to wit, the knower and the thing known. Again, the vision whereby we shall see God in His essence is the same whereby God sees Himself, as regards that whereby He is seen, because as He sees Himself in His essence so shall we also see Him. But as regards the knower there is the difference that is between the Divine intellect and ours. Now in the order of knowledge the object known follows the form by which we know, since by the form of a stone we see a stone: whereas the efficacy of knowledge follows the power of the knower: thus he who has stronger sight sees more clearly. Consequently in that vision we shall see the same thing that God sees, namely His essence, but not so effectively.
Summa Theologiae XP Q 92 A 1 Rp 3
Reply OBJ 3: Dionysius is speaking there of the knowledge whereby wayfarers know God by a created form, whereby our intellect is informed so as to see God. But as Augustine says (De Videndo Deo: Ep. cxlvii), "God evades every form of our intellect," because whatever form our intellect conceive, that form is out of proportion to the Divine essence. Hence He cannot be fathomed by our intellect: but our most perfect knowledge of Him as wayfarers is to know that He is above all that our intellect can conceive, and thus we are united to Him as to something unknown. In heaven, however, we shall see Him by a form which is His essence, and we shall be united to Him as to something known.
Summa Theologiae XP Q 92 A 1 Rp 4
Reply OBJ 4: God is light (Jn. 1:9). Now illumination is the impression of light on an illuminated object. And since the Divine essence is of a different mode from any likeness thereof impressed on the intellect, he (Dionysius) says that the "Divine darkness is impervious to all illumination," because, to wit, the Divine essence, which he calls "darkness" on account of its surpassing brightness, remains undemonstrated by the impression on our intellect, and consequently is "hidden from all knowledge." Therefore if anyone in seeing God conceives something in his mind, this is not God but one of God's effects.
Summa Theologiae XP Q 92 A 1 Rp 5
Reply OBJ 5: Although the glory of God surpasses any form by which our intellect is informed now, it does not surpass the Divine essence, which will be the form of our intellect in heaven: and therefore although it is invisible now, it will be visible then.
Summa Theologiae XP Q 92 A 1 Rp 6 Para 1/2
Reply OBJ 6: Although there can be no proportion between finite and infinite, since the excess of the infinite over the finite is indeterminate, there can be proportionateness or a likeness to proportion between them: for as a finite thing is equal to some finite thing, so is an infinite thing equal to an infinite thing. Now in order that a thing be known totally, it is sometimes necessary that there be proportion between knower and known, because the power of the knower needs to be adequate to the knowableness of the thing known, and equality is a kind of proportion. Sometimes, however, the knowableness of the thing surpasses the power of the knower, as when we know God, or conversely when He knows creatures: and then there is no need for proportion between knower and known, but only for proportionateness; so that, to wit, as the knower is to the knowable object, so is the knowable object to the fact of its being known: and this proportionateness suffices for the infinite to be known by the finite, or conversely.
Summa Theologiae XP Q 92 A 1 Rp 6 Para 2/2
We may also reply that proportion according to the strict sense in which it is employed signifies a ratio of quantity to quantity based on a certain fixed excess or equality; but is further transferred to denote any ratio of any one thing to another; and in this sense we say that matter should be proportionate to its form. In this sense nothing hinders our intellect, although finite, being described as proportionate to the vision of the Divine essence; but not to the comprehension thereof, on account of its immensity.
Summa Theologiae XP Q 92 A 1 Rp 7
Reply OBJ 7: Likeness and distance are twofold. One is according to agreement in nature; and thus God is more distant from the created intellect than the created intelligible is from the sense. The other is according to proportionateness; and thus it is the other way about, for sense is not proportionate to the knowledge of the immaterial, as the intellect is proportionate to the knowledge of any immaterial object whatsoever. It is this likeness and not the former that is requisite for knowledge, for it is clear that the intellect understanding a stone is not like it in its natural being; thus also the sight apprehends red honey and red gall, though it does not apprehend sweet honey, for the redness of gall is more becoming to honey as visible, than the sweetness of honey to honey.
Summa Theologiae XP Q 92 A 1 Rp 8
Reply OBJ 8: In the vision wherein God will be seen in His essence, the Divine essence itself will be the form, as it were, of the intellect, by which it will understand: nor is it necessary for them to become one in being, but only to become one as regards the act of understanding.
Summa Theologiae XP Q 92 A 1 Rp 9
Reply OBJ 9: We do not uphold the saying of Avicenna as regards the point at issue, for in this other philosophers also disagree with him. Unless perhaps we might say that Avicenna refers to the knowledge of separate substances, in so far as they are known by the habits of speculative sciences and the likeness of other things. Hence he makes this statement in order to prove that in us knowledge is not a substance but an accident. Nevertheless, although the Divine essence is more distant, as to the property of its nature, from our intellect, than is the substance of an angel, it surpasses it in the point of intelligibility, since it is pure act without any admixture of potentiality, which is not the case with other separate substances. Nor will that knowledge whereby we shall see God in His essence be in the genus of accident as regards that whereby He will be seen, but only as regards the act of the one who understands Him, for this act will not be the very substance either of the person understanding or of the thing understood.
Summa Theologiae XP Q 92 A 1 Rp 10
Reply OBJ 10: A substance that is separate from matter understands both itself and other things; and in both cases the authority quoted can be verified. For since the very essence of a separate substance is of itself intelligible and actual, through being separate from matter, it is clear that when a separate substance understands itself, that which understands and that which is understood are absolutely identical, for it does not understand itself by an intention abstracted from itself, as we understand material objects. And this is apparently the meaning of the Philosopher (De Anima iii.) as indicated by the Commentator (De Anima iii). But when it understands other things, the object actually understood becomes one with the intellect in act, in so far as the form of the object understood becomes the form of the intellect, for as much as the intellect is in act; not that it becomes identified with the essence of the intellect, as Avicenna proves (De Natural. vi.), because the essence of the intellect remains one under two forms whereby it understands two things in succession, in the same way as primary matter remains one under various forms. Hence also the Commentator (De Anima iii.) compares the passive intellect, in this respect, to primary matter. Thus it by no means follows that our intellect in seeing God becomes the very essence of God, but that the latter is compared to it as its perfection or form.
Summa Theologiae XP Q 92 A 1 Rp 11
Reply OBJ 11: These and all like authorities must be understood to refer to the knowledge whereby we know God on the way, for the reason given above.
Summa Theologiae XP Q 92 A 1 Rp 12
Reply OBJ 12: The infinite is unknown if we take it in the privative sense, as such, because it indicates removal of completion whence knowledge of a thing is derived. Wherefore the infinite amounts to the same as matter subject to privation, as stated in Phys. iii. But if we take the infinite in the negative sense, it indicates the absence of limiting matter, since even a form is somewhat limited by its matter. Hence the infinite in this sense is of itself most knowable; and it is in this way that God is infinite.
Summa Theologiae XP Q 92 A 1 Rp 13
Reply OBJ 13: Augustine is speaking of bodily vision, by which God will never be seen. This is evident from what precedes: "For no man hath seen God at any time, nor can any man see Him as these things which we call visible are seen: in this way He is by nature invisible even as He is incorruptible." As, however, He is by nature supremely being, so He is in Himself supremely intelligible. But that He be for a time not understood by us is owing to our defect: wherefore that He be seen by us after being unseen is owing to a change not in Him but in us.
Summa Theologiae XP Q 92 A 1 Rp 14
Reply OBJ 14: In heaven God will be seen by the saints as He is, if this be referred to the mode of the object seen, for the saints will see that God has the mode which He has. But if we refer the mode to the knower, He will not be seen as He is, because the created intellect will not have so great an efficacy in seeing, as the Divine essence has to the effect of being seen.
Summa Theologiae XP Q 92 A 1 Rp 15
Reply OBJ 15: There is a threefold medium both in bodily and in intellectual vision. The first is the medium "under which" the object is seen, and this is something perfecting the sight so as to see in general, without determining the sight to any particular object. Such is bodily light in relation to bodily vision; and the light of the active intellect in relation to the passive intellect, in so far as this light is a medium. The second is the light "by which" the object is seen, and this is the visible form whereby either sight is determined to a special object, for instance by the form of a stone to know a stone. The third is the medium "in which" it is seen; and this is something by gazing on which the sight is led to something else: thus by looking in a mirror it is led to see the things reflected in the mirror, and by looking at an image it is led to the thing represented by the image. In this way, too, the intellect from knowing an effect is led to the cause, or conversely. Accordingly in the heavenly vision there will be no third medium, so that, to wit, God be known by the images of other things, as He is known now, for which reason we are said to see now in a glass: nor will there be the second medium, because the essence itself of God will be that whereby our intellect will see God. But there will only be the first medium, which will upraise our intellect so that it will be possible for it to be united to the uncreated substance in the aforesaid manner. Yet this medium will not cause that knowledge to be mediate, because it does not come in between the knower and the thing known, but is that which gives the knower the power to know [*Cf. FP, Q12, A5].
Summa Theologiae XP Q 92 A 1 Rp 16
Reply OBJ 16: Corporeal creatures are not said to be seen immediately, except when that which in them is capable of being brought into conjunction with the sight is in conjunction therewith. Now they are not capable of being in conjunction with the sight of their essence on account of their materiality: hence they are seen immediately when their image is in conjunction with the sight. But God is able to be united to the intellect by His essence: wherefore He would not be seen immediately, unless His essence were united to the intellect: and this vision, which is effected immediately, is called "vision of face." Moreover the likeness of the corporeal object is received into the sight according to the same ratio as it is in the object, although not according to the same mode of being. Wherefore this likeness leads to the object directly: whereas no likeness can lead our intellect in this way to God, as shown above: and for this reason the comparison fails.

Footnote:

^{[1 ]}This is an important event in the genesis of the human soul. It is this for which it was created, which it yearns and lives its days in its journey of faith.

Forgionne Farmhouse

noreply@blogger.com (Clinton Lefort) — Fri, 13 Oct 2006 02:00:00 +0000

Fireplace in Forgionne Home

This is a picture of the fire place in the Forgionne Farmhouse
where St. Pio and his family gathered around in the evening to pray
the Rosary. It sure makes a reminder of the simplicity of lifestyle
he would later live in the Capuchin Monastery. You can notice here in
view there are a few pieces of furniture which were used and in the
background a folding table. On the far left on the wall you can see
the simple fireplace where wood needed to be carried in to warm the
home in winter.

Happy those who do not follow
the counsel of the wicked,
Nor go the way of sinners,
nor sit in company with scoffers,
Rather, the law of the Lord is their joy;
God's law they study day and night. [Ps. 1:1-2 NAB]

The Making of a Saint

noreply@blogger.com (Clinton Lefort) — Thu, 12 Oct 2006 15:23:00 +0000

Considerations of the Religious Life

At the time of the Vision of January 1, 1903 Padre Pio was seriously contemplating the religious life, but as his autobiographical notes indicate, which were shared in the Voce di Padre Pio, the official magazine for the Postulation for the Cause of Beatification and Canonization ^{[1 ]}

Biographical Data

We do have some biographical information to fill in the events before his entrance into the religious life. Padre Pio was born May 25, 1887 in Pietrelcina (in the Provence of Benevento). He lived a poor existence with his Mother and Father on a Forgionne Farm belonging to his family. The farmhouse was simply built and was built as a simple unit. They often said the Rosary together around the family fireplace.

- 27.09.1899 He receives his confirmation in the Church of Sant'Anna.
- 01.01.1903^[2]
  First Vision
- 02.01.1903 He enters in the convent of the Cappuccini in Morcone (Benevento).
- 05.01.1903 Second Vision ^[3]
- 22.01.1903 He wears the dress of novice with the name of Devout Fra'

The interior of the Forgionne Farmhouse is still in existence today and the town of Pietrelcina have made it a place where devout followers of St. Pio can visit it.

The most common activities seem to take on a supernatural character in the lives of the Saints. They are identified in hindsight. Perhaps the light in which they dwell and the actions of their lives are uncommonly common to us; that is, it is not in what they do, but with whom they do them with in their interior regard for God and the charity they express towards others that makes them important to us.

Once Padre Pio wrote in one of his Letters to Padre Agostino and said that "Jesus likes to give himself to simple souls; we must make an effort to acquire this beaitiful virtue of somplicity and to hold it in great esteem."^[4]

Footnote:

^{[1 ]}Voce Di Padre Pio No. 1 Jan. 1972, pp.4-5 "The vision of January 1, 1903"
^{[2 ]}This is the first vision of January 1, 1903 and is the primary focus of our book ISBN 0-9764809-0-5.]
^{[3 ]} This Vision we are not focused on but occired very shortly after his entrance into the Capuchin Monastery. St. Pio understood both of these previous Visions to his entrance into Religious life as significant events in his overall spiritual development, especially his finallized decison to "leave the world"]
^{[4 ]}Letters Vol. I Correspondence with His Spiritual Directors (1910-1922) edited by Melchiore of Pobladura and Allesandro of Pipabottoni, English Version edited by Father Gerardo Di Plumieri, O.F.M. Cap. [Editions <> Our Lady of Grace Capuchin Friary, San Giovanni Rotondo (Foggia) Italy, 1984] ,July 10, 1915, pg. 677]

The Holy Spirit in Vocation, Pt. II

noreply@blogger.com (Clinton Lefort) — Mon, 09 Oct 2006 14:35:00 +0000

Ephesians 2:10 And the Handiwork of God

The role of the Holy Spirit, the Third Person of the Blessed Trinity, is to lead us to and unite us to God forever. This is the gift beyond understanding; the Holy Spirit speaks for each person created and relates to them as the handiwork [Eph. 2:10 NAB] of God. The root of the word [poieo] used in this passage refers to begin God's handiwork. Just as an artist does not abandon his work, so God never abandons his own work, even though the work of his hands (creatures with free-will) abandon God.
The second root work is [ktizo] the same word referred to the act of Creation used in the LXX (Septuagint) for creation.

The Vocation of Padre Pio of Pietrelcina

In the very same way that the Holy Spirit works in all his creatures, first revealing to them the reality of things, then later thru reason and revelation, He reveals to them the author of that Reality: 'another Advocate to be with you always.' [Jn. 14:16] This is the faith we profess as taught us and handed down in the Catholic Catechism. [CCC, 685+] It was with these central truths of the Catholic Faith that St. Pio of Pietrelcina lived out his life in Christ Jesus, that he both began his long journey into and thru faith into the Beatific Vision:

The angels in heaven see "the face of God" in the beatific vision of glory. All of us, people of this planet, walk in faith towards that same vision. And we walk in hope. We draw the strength of this hope from the same prayer of Christ in the Upper Room. Did not Christ say in the words addressed to the Father: "I have given them the glory you gave me that they may be one, as we are one - I living in them, you living in me"? (Io. 17, 22-23)

It was towards this same Beatific Vision that Padre walked, too, ever seeking the face of God, the God of our common inheritance thru Baptism. In this sense, St. Pio witnessed to the Heroic Virtues Christ calls each of the faithful to Holiness of Life.

Clinton R. LeFort
Immaculata Publishing 2006©

Copyrighted Picture of The Holy Spirit and His Gifts

The Holy Spirit in the Lives of the Saints

noreply@blogger.com (Clinton Lefort) — Mon, 09 Oct 2006 11:04:00 +0000

Where the Spirit is There is Freedom

Every person called into being has a purpose. But every purposeful existence has a reason. Therefore, every purposeful existent has a reason for living. There is a deep issue here at stake when it comes to discerning an individuals purpose in life. Many times this purpose is hidden from the person until certain circumstances bring out the purpose in clear focus. On a natural level this may mean that certain persons and events help shape the destiny of a person. On a supernatural level many times God chooses to work directly with a person in order to ensure his Mission in life.

Take for example St. Paul the Apostle or St. Peter and St. John the Evangelist. This term of finding one's mission in life has a particular word associated with it in the Catholic Church. It is called Vocation. The interior conformity to Christ and the exterior events and persons are significantly important and many times work simultaneously to bring about the conformity of mind and heart to understand God's Will. There is not clear answer, since God is infinite in his ability to carry out his Divine Will in a persons life. We only need to open any book on the Lives of the Saints canonized by the Church and read a small portion of their lives and we can grasp the Holiness of God in carrying out the miracles of grace in his servants. St. Pio was of the same caliber of persons who sought God out in response to grace.

Grace is the supernatural infusion of God in a soul thru Baptism. St. Luke speaks about Jesus growing in "wisdom, age, and favor before God and man." [Lk. 2:52 NAB] The Gk. word for favor is charis and it is used often in Biblical literature associated with the same essential meaning. At least this is the revealed Word of God and when we speak of a Vocation as referred to above, and particularly in the Catholic Church and not in the secular sense-there are many ways of understanding Vocation or vocational education, etc. -we are dealing with how Grace works in a persons life.

I think that this is one of the reasons why the Catholic Church is so adept or concerned with Vocations, since it is one of the most mysterious effects of grace in a persons life. It manifests itself in primarily three states of life: single lifestyle, married lifestyle or religious lifestyle. There are models of sanctity in the Church in everyone of these lifestyles and are canonized by their living grace in their life and not by their secular lifestyle as a single person , married person or religious person, per se. In other words, because a person is single and, it does not follow necessarily that he is living for God or striving for Holiness. On the other hand when we are speaking about St. Pio we are referring to a person who was single and who was a religious and who was a sacramentally ordained Priest in the Catholic Church in the Capuchin order of St. Francis of Assisi.

More about this later.

Imprimatur , Pt. II

noreply@blogger.com (Clinton Lefort) — Mon, 09 Oct 2006 04:45:00 +0000

The Imprimatur is a Ministry of the Church

The Official Site of St. Pio of Pietrelcina has some very wonderful images of the Saint. I direct you there, since there is much information on him. I also recommend that you take time to visit shortly the official website of the periodical dedicated to Padre Pio. It has been in existence and was one of the major literary instruments that made his sanctity known throughout the world before his Canonization. It is called "The Voice of Padre Pio." There you will also find some photos of the Liturgy of Canonization. For a very good article written by the Postulator General himself go here. The Postulator and his role in moving forward the Cause is spelled out clearly in Divinus perfectionis Magister.

Padre Pio in the Midst of Soldiers

When I first was thinking about writing the book on The Vision, I didn't actually consider getting an Imprimatur for it, but my concern was to do research and honor the Saint. You can find a small reference to The Vision on the EWTN website here. After having completed the manuscript I later considered how it would be possible to seek a reading from the local Archdiocese for its content.

Things to Consider:

Who are my audience?
What are they expecting to learn?
How can this writing inspire them to love God's Saints?
Can I write relevantly to today's Catholics and make it applicable?

There are several visions which St. Pio had during his life, the one most referred to was the Vision preceding and during the reception of the Wounds of Christ. The one I found interesting was the one that took place on January 1, 1903. It is one that is not equally known to as many of his followers. It is evident to anyone who asks himself why this is important to consider and that they will probably say to themselves that it is important because it is part of the development of the life of a Saint. If it important in his development and The Blessed Trinity is the author of all sanctity, then it must be important for anyone seeking a Holy life as St. Pio was. Ultimately this is all I could rely upon. We know that any Vision is not an end in itself, but that it is a means to getting to the Will of God in a persons life.

Goal of the Vision

One of my concerns with writing the Vision was my concern that it would be easy for others to read and understand. I had understood from my philosophical and theological training that it is easy to forget miss the understanding of God's Will in our lives while considering the emotional side of the spiritual life in its passing glory. Authors like St. John of the Cross and St. Teresa of Avila both consider the essence of the spiritual life to be centered around Mystical Prayer and faith.
A very good introduction and synthesis of the spiritual climate of the spiritual masters in the Dominican Tradition is an online version of Spiritual Theology by Fr. Jordan Aumann, O.P. What we were seeking at the time of writing was to capture a real image of St. Pio who was struggling for freedom in his life. My particular understanding of Spiritual Freedom came from the appreciation of the Spiritual Exercises of St. Ignatius of Loyola. But there was a deeper issue at stake in trying to discover the psychological and spiritual makeup of St. Pio of Pietrelcina. The issue was the Holy Spirit in our life. St. Paul had said where the Spirit is there is freedom and it was freedom that Christ came to bring.

To be continued...

The Vision of (St. Pio of Pietrelcina) ISBN 0-9764809-0-5