In today’s readings, we move deeper into how God makes Himself known—through reason, conscience, and lived dependence. Thomas Aquinas begins by clarifying what it means to say that God exists in things: not as a part of them, nor as one being among others, but as the sustaining cause by which all things are present, active, and held in being. Augustine then turns inward, exposing how sin is often less about the object desired than the corrupt joy of shared rebellion, revealing how disordered love fractures both the soul and friendship. Finally, Calvin lifts our eyes to the created world itself, arguing that God has so openly displayed His glory in the structure and governance of creation that ignorance is no excuse—only suppression. Together, these readings show that God is neither distant nor hidden, but relentlessly present, confronting us through reason, memory, and the very world we inhabit.

Readings:

Thomas Aquinas, Summa Theologica, Part 1, Question 8 — On the Existence of God in Things (Articles 1–3, Combined)

Augustine of Hippo, The Confessions, Book 2, Chapter 9 (Section 17)

John Calvin, The Institutes of the Christian Religion, Book 1, Chapter 5 (Sections 1–4)

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Today’s readings press us to see how finitude, freedom, and obedience are meant to work together under God rather than against Him. Ignatius exhorts the Magnesians to live not in name only but in truth, calling them to harmony under their bishop, unity in love, and readiness to die into the passion of Christ, since life and death are set before every believer as real and present choices. Augustine then exposes the social contagion of sin, confessing that his theft was not driven by desire for the fruit itself but by the perverse pleasure of shared rebellion, showing how companionship can deepen corruption when love is misdirected. Aquinas completes the picture by teaching that no creature can be essentially infinite, because every created thing receives its being in a limited way, while God alone is infinite in essence as being itself. Together, these readings reveal that disorder enters when finite creatures seek fullness apart from God, but true life is found where obedience, humility, and love are ordered back to the One who alone is without limit.

Readings:

Ignatius of Antioch, The Epistle to the Magnesians, Chapters 1–6

Augustine of Hippo, The Confessions, Book 2, Chapter 8 (Section 16)

Thomas Aquinas, Summa Theologica, Part 1, Question 7, Article 2

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Today’s readings confront the contrast between divine fullness and human distortion, showing how truth, repentance, and right doctrine guard the Church from decay. Ignatius warns the Ephesians with urgency that false teaching corrupts more deeply than moral failure, calling them to cling to the cross, to the hidden mysteries of Christ’s incarnation, and to unity around the bishop as the medicine of immortality. Augustine turns inward and gives thanks that God not only forgives sins committed but mercifully restrains sins never carried out, confessing that his theft was driven less by desire than by the twisted delight of shared rebellion. Aquinas then provides the metaphysical foundation beneath both voices, arguing that God alone is infinite—not through lack, but through fullness—since He is pure act, unlimited by matter or potentiality. Together, these readings show that evil thrives where truth is abandoned, sin is loved for its own sake, and God’s infinite goodness is misunderstood, but life and stability are found where the soul returns to God, the Church guards sound teaching, and creation is understood as flowing from the limitless perfection of its Creator.

Readings:

Ignatius of Antioch, The Epistle to the Ephesians, Chapters 16–20 (Middle Recension)

Augustine of Hippo, The Confessions, Book 2, Chapters 7–8 (Sections 15–16)

Thomas Aquinas, Summa Theologica, Part 1, Question 7, Article 1

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