Fr John Okoro Egbulefu CCE, Rome 10th August 2026, Feast of St Lawrence

@1 God is invincible, unconquerable, by creatures, rather He is ever victorious, and this remotely by virtue of His being almighty, His omnipotence.

The omnipotence of God means that God has a substance that consists in that all-embracing power underlying and sustaining the infallible efficacy of the words and actions, a hence infallible efficiency, of the three eternal persons in one God which is constituted by the unity resulting from the nature of God as from the union of all the attributes of God that derive from the essence of God - from the divine essence consisting in God’s being (esse) the first and the last Being (ens) - whereby such essential divine attributes embrace

1) those that derive from God’s being the first Being, and such comprise 1a) God’s not having any beginning, 1b) His having no being that goes before Him, and hence 1c) His having no being on which He has to depend for His existence, thus His being absolute, 1d) God’s existing by Himself, His having no origin, and 1e) His rather being (esse) the Being (ens) on which other beings (entia) depend for their existence, thus God’s being their Origin, their Creator, their Maker,

2) those attributes that derive from God’s being the last Being, and such comprise 2a) God’s not having an end, and 2b) His having no being that comes after Him, 2c) His having no being towards which He has to tend for His fullness and fulfillment, 2d) His rather being the fullness and fulfillment, the sum and summit, itself in person of all that is, that is one, that is good, that is true and that is beautiful (Deus ut Summum Ens. Summum Unum, Summum Bonum, Summum Verum, Summum Pulchrum), 2e) God’s directing of all other good beings towards Himself and His having no other goal than Himself and 2e) His rather being (esse) the Being (ens) to which other beings tend for their fullness and fulfillment, thus God’s being their final Goal, their ultimate Point of Arrival, Ultimus Terminus ad quem, and

3) those essential divine attributes that unite in themselves the attributes derived from God’s being the first Being and the attributes derived from God’s being the last Being, e.g.:

3a) God’s having neither a beginning nor an end, hence God’s eternity;

3b) God’s omnipresence, namely His being present in all places at the same time at all times;

3c) God’s omnipotence, meaning His possessing all powers, particularly the three most powerful powers that exist, namely 3ca) the power to do all things that are good and to do each well at the absolutely superlative grade of its being well done, 3cb) the power to do no evil and to make no mistake, 3cc) the power to overview and overpower, overthrow and overcome any evil and to eliminate all evils and let only goodness reign, like in heaven;

3d) God’s omniscience, His knowing every reality, 3da) be it every person (God knows every created human person, every created angelic person, and every eternal as uncreated and supernatural divine person each of whom only in unity with the rest two of them three is identical with Him), 3db) be it every thing: 3dba) God knows every created thing: 3dbaa) every created thing in the form of an object, e.g. the universe, and 3dbab) every created thing in the form of an event, e.g the history of every creature; and 3dbb) God knows every uncreated as supernatural thing, e.g. 3dbba) He knows His essence and nature and substance, and 3dbbb) He knows the supernatural spaces: Heaven as His dwelling place, Caelum ut habitatio Dei, He knows His Kingdom within Heaven, Regnum Dei in Caelo, He knows His City within His kingdom, Civitas Dei in Regno Dei, He knows His House within His City, Domus Dei in Civitate Dei, He knows the many mansions within His House, Mansiones plurimae in Domo Dei), 3dbbc) God knows the supernatural things in the form of objects, e.g. the eternal Light, 3dbbd) God knows the supernatural things in the form of events, e.g. the eternal Life as the life of eternal love for one another, of eternal joy at one another, of eternal glorification of one another and of eternal peace with one another lived by the three eternal persons in the numerically one God and shared by the holy spiritual creatures of God, namely by the holy angels and the saints as holy humans, to whom God has graciously conceded the grace, privilege and honour of participating in His life in heaven, 3dc) God knows the supernatural things in the form of a statusquo, the state in which He is and in which the holy creatures divinely admitted into heaven have found themselves therein: the state of peace and of beatitude (blessedness, baetitudo) constituted by i) the happiness (felicitas) welling from the divine Name expressing the divine essence in the Union of the attributes derived from which consists the divine nature, a union the unity resulting from which constitutes that all-embracing power that underlies and sustains the infallible efficacy of the words and actions, hence the infalible efficiency of the three eternal persons in one God and which on account of this underlying and sustaining character and function of it is termed the substance of God, ii) the gladness (laetitia) welling from the Father, iii) the joy (gaudium) welling from the Son, and iv) the jubilation (jubilatio) welling from the Holy Spirit;

3e) God’s mysteriousness, His dumbfounding of the created human or angelic spirit through paradoxes that turn upside down the normal order of things in the form of objects or of events to which the created spirit is used and according to which order the human spirit naturally reasons, whereby the capacity of the divine Spirit to turn upside down the ordinary natural order of things to which the created spirit is used is rooted in the transcendence of the limits of the natural capacity of the human reason by the divine as eternal, thus uncreated, hence supernatural, Spirit that God is, and in His subordination of the human reason to His supernatual laws, e.g. His ability to give what He does not have, whereas under ordinary natural circumstances no one can give what the one does not have (nemo dat quod non habet). For: God who, being the first Being, has no beginning and, being the last Being, has no end, is the only Being that - as long as all other beings depend on Him for their existence and He is thus their origin - gives beginning to all other beings than Himself and - as long as other beings tend towards Him for their fullness and fulfillment, wherefore He is thus their goal - gives end to all other beings than Himself, whereas under ordinary natural circumstances no one can give what the one does not have;

3f) God’s holiness - the presence of goodness in Him at the absolutely superlative level and the absence of evil in Him at the absolutely superlative level that leaves no space for evil even for the infinitesimal negligible tolerable piece of evil;

3g) God’s perfection - the doing of perfect work by Him at the absolutely superlative level and the abstinence from doing of imperfect work by Him at the absolutely superlative level that leaves no space for imperfection even for the infinitesimal negligible tolerable piece of imperfection.

@2 The victory of the Will of God is inevitable, unavoidable, inescapable, by creatures.

@2a) In the past, no sooner had humans begun wrongly thinking that God had finished His work and retired and had handed over to them to continue His work, the work of God (Opus Dei), without Him, without God (sine Deo) than they came to the experience of the truth that God goes on working and that His Son who does nothing except what He sees the Father doing, goes on doing the same work that His Father does though He does it diversely from how the Father does it, by His doing it filially and at the relatively superlative level, while the Father is doing it fatherly and at the absolutely superlative level, in correspondence to the fact that the Son is generated by the Father and not vice versa.

In fact: Times without number in the history of humanity on earth the human being has made the recurrent experience that: No sooner had humans mistakenly begun thinking that God had finished His work and retired and had handed over to them His work and commissioned them to continue His work, the work of God (Opus Dei), without Him, without God (sine Deo), than they came to the experience of the truth that God goes on working and that His Son who does nothing except what He sees the Father doing, goes on doing the same work that His Father at the same time and together with the Father since there is no interval of time nor of space between the Father and the Son in one God and between the Father’s doing and the Son’s doing of the same work. though the two are doing the same (idem) work diversely (aliter), the Son doing it diversely from how the Father does it, the Son doing by it filially and at the relatively superlative level, while the Father is doing it fatherly and at the absolutely superlative level, in correspondence to the fact that the Son is generated by the Father and not vice versa.

@2b) From this experience of the permanent working of the eternally acting eternal God as a human experience that corrects the named occasional error in the thinking of humans, humans have in the past come to the confession “But our God in heaven, anything He wanted He did it” (Deus autem noster in caelo, omnia quaecumque voluit fecit).

@2c) And humans of all times and places have, since then, come to confess that ‘Whatever God wants He does it (‘Deus, omnia quaecumque vult, facit’) and there is nothing Man can do to stop it or change it’.

@3 The choice made by God is inalterable by creatures.

@3a) In the divine-divine family, the family of only three persons (namely the Father and His Son and the Holy Spirt that proceeds from the Father and the Son together) the arrangement and situation is such that although the Holy Spirit is an intelligent Spirit that penetrates the most subtle existing spirits, that the Father and the Son are, yet it is not the Spirit that the Father calls ‘My Beloved’, rather it is the Son and no creature, neither anybody nor anything, can prevent the Son from being the chosen Beloved of the Father as the Father declared His Son to be it at the Mountain Tabor of the transfiguration of Christ.

@3b) Similarly In the divine-human community, namely in the one and holy, Catholic apostolic Church of Christ as divine-human community (Union of communication with unity, namely with that unity which has resulted from the Union of the Holy Spirit as of a singular divine person with the Apostles as with diverse - many and different - human persons), although Nathaniel, who is otherwise called Bartholomew, is a true Israelite in whom there is no guile, yet it is not Nathaniel that Christ chose as His beloved, it is rather John, one of the two sons of Zebedee among His twelve Apostles, and neither anybody nor anything could prevent John, Son of Zebedee,

1) from being the Beloved Disciple of Christ as the Apostle whom Christ loved most,

2) from being the only one whom the Lord Jesus allowed to recline on His breast at the Last Supper,

3) from being one of the only three Apostles whom Jesus loved to take along with Him (His earliest three Venite-cum-me) to the first three of the four diverse - joyful, luminous, sorrowful, and glorious - mysteries, mysterious events, of His life on earth: 3a) the event of the joyful raising, or waking up, a dead human being, a dead girl lying in the house, from the sleep of death, 3b) the event of the luminous transfiguration of Jesus at Mount Tabor, and 3c) the event of the sorrowful Agony of Jesus in the Garden of Gethsemane,

and 4) from being one of the only two Apostles with whom it pleased Jesus to give the grace of, upon hearing of His resurrection, rushing out to see the empty tomb and of seeing the emptiness of the tomb as sign of His irrevocable, irresistible, and irreversible victory over death as the fourth of the four mysterious events of His life on earth: the event of the glorious Resurrection of the buried Christ from the land of the dead.