Apud Deum is a Latin term meaning: with God; oriented toward God in all things. This spiritual concept, which far surpasses textual words, encompasses an approach to life favored by the saints since the beginning of humanity, as Divinely described in the sacred text below:
Ab initio sancti Evangelii secundum Johannem:
In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum.
Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est.
In ipso vita erat, et vita erat lux hominum:
et lux in tenebris lucet,
et tenebrae eam non comprehenderunt.
Fuit homo missus a Deo, cui nomen erat Joannes.
Hic venit in testimonium ut testimonium perhiberet de lumine, ut omnes crederent per illum.
Non erat ille lux, sed ut testimonium perhiberet de lumine. Erat lux vera, quae illuminat omnem hominem venientem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit.
In propria venit, et sui eum non receperunt. Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri,
his qui credunt in nomine ejus: qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt.
Et Verbum caro factum est,
et habitavit in nobis: et vidimus gloriam ejus, gloriam quasi unigeniti a Patre plenum gratiae
[Latin Vulgate (Clementine)]
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him: and without him was made nothing that was made.
In him was life, and the life was the light of men.
And the light shineth in darkness,
and the darkness did not comprehend it.
There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not.
He came unto his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God,
to them that believe in his name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
And the Word was made flesh,
and dwelt among us, [and we saw his glory, the glory as it were of the only begotten of the Father,] full of grace and truth.
[Douay-Rheims 1899 American Edition, (DRA)English translation.]
A 4th Century A.D. Commentary on Apud Deum
[St. Augustine, Doctor Universalis]
Jesus prays for us and in us and is the object of our prayers. God could give no greater gift to men than to make his Word, through whom he created all things, their head and to join them to him as his members, so that the Word might be both Son of God and son of man, one God with the Father, and one man with all men. The result is that when we speak with God in prayer we do not separate the Son from him, and when the body of the Son prays it does not separate its head from itself: it is the one Saviour of his body, our Lord Jesus Christ, the Son of God, who prays for us and in us and is himself the object of our prayers. He prays for us as our priest, he prays in us as our head, he is the object of our prayers as our God.
Let us then recognise both our voice in his, and his voice in ours. When something is said, especially in prophecy, about the Lord Jesus Christ that seems to belong to a condition of lowliness unworthy of God, we must not hesitate to ascribe this condition to one who did not hesitate to unite himself with us. Every creature is his servant, for it was through him that every creature came to be. We contemplate his glory and divinity when we listen to these words:
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.
Here we gaze on the divinity of the Son of God, something supremely great and surpassing all the greatness of his creatures. Yet in other parts of Scripture we hear him as one sighing, praying, giving praise and thanks.
We hesitate to attribute these words to him because our minds are slow to come down to his humble level when we have just been contemplating him in his divinity. It is as though we were doing him an injustice in acknowledging in a man the words of one with whom we spoke when we spoke when we prayed to God; we are usually at a loss and try to change the meaning. Yet our minds find nothing in Scripture that does not go back to him, nothing that will allow us to stray from him. Our thoughts must then be awakened to keep their vigil of faith. We must realise that the one whom we were contemplating a short time before in his nature as God took to himself the nature of a servant; he was made in the likeness of men and found to be a man like others; he humbled himself by being obedient even to accepting death; as he hung on the cross he made the psalmist’s words his own:
My God, my God, why have you forsaken me?
We pray to him as God, he prays for us as a servant. In the first case he is the Creator, in the second a creature. Himself unchanged, he took to himself our created nature in order to change it, and made us one man with himself, head and body. We pray then to him, through him, in him, and we speak along with him and he along with us.
-From a commentary on the psalms by Saint Augustine, Bishop & Doctor Universals
[Ps. 85, 1: CCL 39, 1176-1177]