On prayer and the contemplative life

by Saint Aquinas Thomas

The Divine Essence, then, is a sufficient medium for knowing all things, as, indeed, is evident from the fact that God in seeing His own essence sees all things. Yet it does not follow that whoever sees the Essence of God therefore sees all things, but those only who comprehend the Essence of God; just in the same way as it does not follow that because we know a principle we therefore know all that that principle contains, for that would only be the case if we comprehended the whole power of the principle. Since, then, the souls of the Saints do not comprehend the Divine Essence, it does not follow that they know everything which could be known through the medium of that Divine Essence. Hence the inferior Angels are taught certain things by the higher Angels, though all see the Divine Essence. But each person in possession of the Beatific Vision only sees in the Divine Essence as much of other things as is necessitated by the degree of perfection of his beatitude; and for the perfection of beatitude it is required that a man "should have whatever he wants, and should desire nothing in an inordinate fashion."[271] Each one, however, rightly desires to know those things which concern himself. Hence, since no rectitude is lacking to the Saints, they wish to know those things which concern themselves, and consequently they must know them in the Word. But it belongs to their glory that they should be able to help on the salvation of those who need it, for it is thus that they are made co-workers with God—"than which there is nought more Divine," as Denis says.[272] It is clear, then, that the Saints have a knowledge of those things which are requisite for this end. And so, too, it is manifest that they know in the Word the desires, the devout acts and the prayers, of men who fly to them for help.

Some, however, maintain that the Saints do not know our prayers, thus:

1. On the words of Isaias,[273] Thou art our Father, and Abraham hath not known us, and Israel hath been ignorant of us, the Interlinear Gloss has: "For the Saints who are dead know not what the living do, even their own children." This is taken from S. Augustine's treatise On Care for the Dead, xiii., where he quotes these words, and adds: "If these great Patriarchs were ignorant of what concerned those whom they had begotten, how can the dead be concerned with knowing and assisting the affairs and the deeds of the living?" Hence it would seem that the Saints are not cognizant of our prayers.

But these words of S. Augustine are to be understood of the natural knowledge of the souls separated (from this world); and this knowledge is not obscured in holy men as it is in sinners. Moreover, S. Augustine is not talking of that knowledge which is in the Word, a knowledge which it is clear that Abraham had not at the time that Isaias said these things; for anterior to Christ's Passion no one had attained to the Vision of God.

2. In 4 Kings xxii. 20, it is said to Josias the king: Therefore—because, that is, thou didst weep before Me—I will gather thee to thy fathers ... that thy eyes may not see all the evils which I will bring upon this place. But the death of Josias would have been no relief to him if he was to know after death what was going to happen to his nation. The Saints, then, who are dead, do not know our acts, and consequently cannot understand our prayers.

But although after this life the Saints know the things which are done here below, we are not therefore to suppose that they are filled with grief at the knowledge of the afflictions of those whom they loved in the world. For they are so filled with the joy of their beatitude that sorrow finds no place in them. Hence, if they know after death the evil plight of those dear to them, it is none the less a relief to their sorrow if they are withdrawn from this world before those woes come on.

At the same time it is possible that souls not yet in glory would feel a certain grief if they were made aware of the sorrows of those dear to them. And since the soul of Josias was not immediately glorified on its quitting the body, S. Augustine endeavours to argue that the souls of the dead have no knowledge of the deeds of the living.[274]

3. Again, the more a person is perfected in charity the more ready he is to succour his neighbour in peril. But the Saints while still in the flesh had a care for their neighbours, and especially for their relatives, when in peril. Since, then, they are after death far more perfected in charity, if they were cognizant of our deeds, they would have now a much greater care for those dear to them or related to them, and would help them much more in their necessities; but this does not seem to be the case. Whence it would seem that they are not cognizant of our actions nor of our prayers.

But the souls of the Saints have their will perfectly conformed to the Will of God, even in what they would will. Consequently, while retaining their feelings of charity towards their neighbour, they afford them no other assistance than that which they see is arranged for them in accordance with Divine Justice. Yet at the same time we must believe that they help their neighbours very much indeed by interceding for them with God.

4. Further, just as the Saints after death see the Word, so also do the Angels, for of them it is said: Their Angels in Heaven always see the face of My Father Who is in Heaven.[275] But the Angels, though seeing the Word, do not therefore know all things, for the inferior Angels are purified of their ignorance by the superior Angels, as is evident from Denis.[276] Consequently, neither do the Saints, although they see the Word, know in It our prayers and other things which concern us.