If faithfully, most beloved, and wisely we understand the origin of our creation, we shall find that man was made to the image of God for this end: that he might be an imitator of his Author; and that this is the natural dignity of our race, if in us, as in a certain mirror, the form of the divine goodness shine forth. To which the grace of the Savior daily restores us, while what fell in the first Adam is raised up in the second. But the cause of our restoration is nothing but the mercy of God: whom we would not love, unless He first loved us, and dispelled the darkness of our ignorance with the light of His truth. Which the Lord, foretelling through holy Isaiah, says:
'I will lead the blind into a way which they knew not, and I will make them tread paths which they knew not. I will turn darkness into light for them, and crooked things into straight; these words will I do for them, and will not forsake them.' And again He says: 'I was found by those who sought me not, and I appeared openly to those who did not ask for me.' How this was fulfilled, the apostle John teaches, saying: 'We know that the Son of God is come, and hath given us understanding, that we may know the true God, and may be in His true Son.' And again: 'Let us therefore love God, because He first loved us.'
By loving us, therefore, God restores us to His image, and that He may find in us the form of His goodness, He gives us the means whereby we ourselves may also do what He works, kindling, namely, the lamps of our minds, and inflaming us with the fire of His charity; so that we may love not only Himself, but also whatever He loves. For if among men that friendship at last is firm which likeness of character has joined, though nevertheless an equality of wills often tends toward reprobate affections, how much ought we to desire and strive that in nothing we differ from those things which are pleasing to God! Of whom the prophet says: 'For wrath is in His indignation, and life in His will.'
For otherwise the dignity of the divine majesty will not be in us, unless there be an imitation of His will. Since therefore the Lord says: 'Thou shalt love the Lord thy God with thy whole heart, and with thy whole mind; and thou shalt love thy neighbor as thyself,' let the faithful soul receive the unfading charity of its Author and Ruler, and let it also subject its whole self to His will, in whose works and judgments nothing is void of the truth of justice, nothing void of the mercy of clemency. For even if anyone be wearied by great labors and by many hardships, good is his cause for enduring, who understands that by adversities he is either corrected,
or proved, has good reason for bearing it. But the piety of that charity cannot be perfect, unless the neighbor also be loved. By which name are to be understood not only those who are joined to us by friendship or kinship, but absolutely all men, with whom we share a common nature, whether they be enemies or allies, whether free or slaves. For one Maker fashioned us, one Creator gave us life; we all enjoy the same heaven and air, the same days and nights; and although some be good, others evil; some just, others unjust; yet God is bountiful to all, and kind to all, as it is said by the apostles Paul and Barnabas to the Lycaonians concerning the providence of God: 'Who in past generations suffered all the nations to walk in their own ways.'
'And indeed He left not Himself without witness, doing good, giving rain from heaven and fruitful seasons, and filling our hearts with food and gladness.' But the breadth of Christian grace has given us greater reasons for loving the neighbor, which, extending itself through all parts of the whole world, while it despises no one, teaches that no one is to be neglected. And rightly does He command that even enemies be loved, and that supplication be made for persecutors, who daily out of all nations, grafting a shoot of the wild olive onto the sacred branches of His own olive tree, makes of enemies the reconciled, of strangers the adopted, of the impious the just; that every knee may bow, of things heavenly, earthly, and infernal;
and every tongue confess that the Lord Jesus Christ is in the glory of God the Father. Since therefore God wills us to be good, because He is good, nothing of His judgments ought to displease us. For not to give Him thanks in all things, what else is it than in some part to reproach Him? For human folly for the most part dares to murmur against its Creator, not only over scarcity, but even over abundance; so that both when something is lacking it complains, and when certain things overflow it is ungrateful. The lord of a great harvest loathed the fullness of his barns, and groaned at the plenty of an overflowing vintage; nor did he rejoice at the greatness of the fruits, but complained of their cheapness.
But if the earth be more sparing in the seeds it has received, and the vines and olives flow with a scantier yield, the years are accused, the elements are arraigned, and neither the air is spared nor the sky, when nothing more commends and fortifies the faithful and devout disciples of truth than a persevering and untiring praise unto God, as the Apostle says: 'Rejoice always, pray without ceasing; in all things give thanks. For this is the will of God in Christ Jesus concerning you all.' But how shall we be able to be partakers of this devotion, unless the variety of circumstances exercise the constancy of the mind? So that love directed toward God neither grow proud amid prosperity, nor fail amid adversity. What pleases God, let it please us also.
Let us rejoice in every measure of His gifts. He who has used great things well, let him use small things well also. Both plenty and scarcity are for our good. Nor in spiritual gains shall we be burdened by a scantiness of fruits, if the fecundity of our souls do not wither. Let there rise from the field of the heart what the earth did not yield. There is always at hand for Him something to bestow, whose good will fails not. To every work of piety, therefore, most beloved, let the quality of all seasons profit us, nor let temporal difficulty hinder Christian benevolence. The Lord knows how to fill the emptied vessels of the hospitable widow for the work of His piety; He knows how to turn water into wine;
He knows how to satisfy five thousand of the hungry peoples from a very few loaves. And He who is fed in His poor is able to multiply by receiving what He could increase by giving. Now there are three things which pertain especially to religious actions, namely prayer, fasting, and almsgiving, for the exercising of which every time indeed is acceptable, but that time is to be more zealously observed which we have received consecrated by apostolic traditions; as also this tenth month recalls the custom of the ancient institution, that we may more diligently carry out those three things of which I have spoken. For by prayer the propitiation of God is sought, by fasting the concupiscence of the flesh is extinguished, by alms sins are redeemed;
and at the same time through all these the image of God in us is renewed, if we be always ready for His praise, and without ceasing solicitous for our purification, and unceasingly intent upon the sustenance of our neighbor. This threefold observance, most beloved, comprehends the effect of all the virtues. This attains to the image and likeness of God, and makes us inseparable from the Holy Spirit. For in prayers right faith abides, in fastings an innocent life, in almsgiving a kindly mind. On the fourth and sixth day, therefore, let us fast; and on the Sabbath let us keep vigil at the tomb of the most blessed apostle Peter, who will deign to aid with his prayers our prayers, and fastings, and alms.