But although it is not necessary that those who see the Word should see all things in the Word, they none the less see those things which belong to the perfection of their beatitude, as we have said above.
5. Lastly, God alone is the Searcher of hearts. But prayer is essentially an affair of the heart. Consequently God alone knows our prayers.
But God alone knows of Himself the thoughts of the heart; others know them according as they are revealed to them either in their vision of the Word or in any other way.
II
Ought we to appeal to the Saints to intercede for us?
In the Book of Job,[277] it is said: Call now, if there be any that will answer thee; and turn to some of the Saints. And on this S. Gregory says: "It is our business to call, and to beseech God in humble prayer."[278] When, then, we desire to pray to God, we ought to turn to the Saints that they may pray for us.
Further, the Saints who are in the Fatherland are more acceptable in the sight of God than they were when upon earth. But we ought to ask the Saints even when on earth to be our intercessors with God, as the Apostle shows us by his example when he says: I beseech you, therefore, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God.[279] Much more, then, should we ask the Saints who are in our Fatherland to help us by their prayers to God.
Moreover, the common custom of the Church confirms this, since in her Litanies she asks the prayers of the Saints.
In the words of Denis,[280] "there is this Divinely established harmony in things—that they which hold the lowest place should be brought to God through them that come between them and God." Since, then, the Saints who are in our Fatherland are most nigh to God, the harmony of the Divine Government demands that we who, abiding in the body, are "absent from the Lord," should be led to Him by the Saints who stand midway; and this is secured when through their means the Divine Goodness pours out Its effects upon us. And since our return to God ought to correspond to the orderly way in which His goodnesses flow upon us—for His benefits flow out upon us through the intervention of the Saints' suffrages for us—so also ought we to be brought back to God through the intervention of the Saints, and thus once more receive His benefits. Whence it is that we make them our intercessors for us with God—and, as it were, mediators—by begging them to pray for us.