19 August, Antonio, Cardinal Bacci: Meditations For Each Day

Divine Providence

1. The Book of Wisdom speaks to us of Divine Providence. “Your providence, O Father, guides… (Wisdom 14:3) You love all things that are and loathe nothing that you have made; for what you hated, you would not have fashioned (Wisdom 11:24). God . . . is the guide of Wisdom and the director of the wise. For both we and our words are in his hand…” (Wisdom 7:16). Wisdom “reaches from end to end mightily and governs all things well.” (Wisdom 8:1) The Lord of all shows no partiality… because he himself made the great as well as the small, and he provides for all alike. (Wisdom 6:8) You have disposed all things by measure and number and weight.” (Wisdom 11:21)

We have only to look around us and to think about ourselves in order to understand the truth of these words from Sacred Scripture. We need only consider a few of the outstanding elements in the universe – the sun which rises and sets with such perfect regularity and the myriads of the stars, clusters of planets and solar systems, ranging the vast spaces of the firmament. Then there are the smaller objects of creation which nonetheless proclaim the greatness of Divine Providence – from the invisibly tiny insects, each with its own independent existence, to the flowers which draw their nourishment from the earth and the birds for whose sustenance God provides all that is necessary.

Lastly, there is the human body, that masterpiece of harmony. The eyes, ears, and other organs display in a marvellous manner the wisdom of their Creator. The soul, too, is the living image of God. It transcends the limits of space and time by the speed of its thought, continually discovers new secrets of the universe by means of its intellectual power, and is capable of willing, commanding and loving.

When confronted with so much order and beauty and goodness, we can only bow down and adore the Providence of God.

2. How can we reconcile with this concept of Divine Providence the confusion and injustice which also exist in the world? Why does God sometimes permit the evil to prosper and the good to be oppressed? Why does He not crush iniquity as soon as it raises its head, instead of allowing the wicked to enjoy the pleasures of this earth while the good are suffering?

The designs of God are hidden and mysterious, but it is certain that He arranges everything justly and for the best. God never hurries, for He contemplates all creatures and events in the light of eternity. The devil may hurry, “knowing that he has but a short time,” (Apoc. 12:12) but God is the master of time.

God waits for men at the last threshold of life in order to do justice to them all. His patience and mercy endure until the final moment of death, because He has said: “I desire not the death of the wicked, but that the wicked turn from his way and live.” (Cf. Ez. 33:11) This is the mystery of God’s mercy.

St. Augustine offers another explanation as to why evil men often seem to be happy and victorious in this world. His suggestion is quite frightening. Even the worst of men, he says, do a certain amount of good during life. Nevertheless, if they die unrepentant, they will be punished for all eternity. Therefore the justice of God concedes to them a small reward in this life for any good which they may have accomplished.

3. How foolish it is for the sinner to exult and to sink into complacency. For all he knows, he may be already abandoned by God because the measure of God’s mercy to him has been exhausted.

Those who are leading good lives may have to endure a great deal, but “blessed are they who mourn, for they shall be comforted,” and “blessed are they who suffer persecution for justice’s sake, for theirs is the kingdom of heaven.” (Cf. Mt. 5:10)

Even in the moral order Divine Providence stands out quite clearly, being infinitely good to the just and merciful to sinners, but severely condemning all sinfulness. Let us meditate on the wonders of Providence and regulate our lives in accordance with its designs.