To return, then, to its reasonableness. Whether we regard the goodness, the power, the wisdom, or the justice of God, it displays a combination of all these acknowledged attributes, which, if one be wanting, cease to be Divine. It is therefore true to the Divine perfection.

What, then, is the justice in it? We must remember that man was necessarily created subject to change (to better or to worse). Moral beauty was to be the direction in which his free will was to move; but then he was deceived, to his ruin, by an illusion of that beauty. After we had thus freely sold ourselves to the deceiver, He who of His goodness sought to restore us to liberty could not, because He was just too, for this end have recourse to measures of arbitrary violence. It was necessary therefore that a ransom should be paid, which should exceed in value that which was to be ransomed; and hence it was necessary that the Son of God should surrender Himself to the power of death. God’s justice then impelled Him to choose a method of exchange, as His wisdom was seen in executing it.

But how about the power? That was more conspicuously displayed in Deity descending to lowliness, than in all the natural wonders of the universe. It was like flame being made to stream downwards. Then, after such a birth, Christ conquered death. — Chapter XX through XXV.

The scheme of the Incarnation is still further drawn out, to show that this way for man’s salvation was preferable to a single fiat of God’s will. Christ took human weakness upon Him; but it was physical, not moral, weakness. In other words the Divine goodness did not change to its opposite, which is only vice. In Him soul and body were united, and then separated, according to the course of nature; but after He had thus purged human life, He reunited them upon a more general scale, for all, and for ever, in the Resurrection. — Chapters XIV through XVII.

The Incarnation was not unworthy of Him; for only evil brings degradation.

The objection that the finite cannot contain the infinite, and that therefore the human nature could not receive into itself the Divine, is founded on the false supposition that the Incarnation of the Word means that the infinity of God was contained in the limits of the flesh, as in a vessel. —” Comparison of the flame and wick.

For the rest, the manner in which the Divine nature was united to the human surpasses our power of comprehension; although we are not permitted to doubt the fact of that union in Jesus, on account of the miracles which He wrought. The supernatural character of those miracles bears witness to their Divine origin. — Chapters IX through XIII.

God created the world by His reason and wisdom; for He cannot have proceeded irrationally in that work; but His reason and wisdom are, as above shown, not to be conceived as a spoken word, or as the mere possession of knowledge, but as a personal and willing potency. If the entire world was created by this second Divine hypostasis, then certainly was man also thus created; yet not in view of any necessity, but from superabounding love, that there might exist a being who should participate in the Divine perfections. If man was to be receptive of these, it was necessary that his nature should contain an element akin to God; and, in particular, that he should be immortal. Thus, then, man was created in the image of God. He could not therefore be without the gifts of freedom, independence, self-determination; and his participation in the Divine gifts was consequently made dependent on his virtue. Owing to this freedom he could decide in favour of evil, which cannot have its origin in the Divine will, but only in our inner selves, where it arises in the form of a deviation from good, and so a privation of it. Vice is opposed to virtue only as the absence of the better. Since, then, all that is created is subject to change, it was possible that, in the first instance, one of the created spirits should turn his eye away from the good, and become envious, and that from this envy should arise a leaning towards badness, which should, in natural sequence, prepare the way for all other evil. He seduced the first men into the folly of turning away from goodness, by disturbing the Divinely ordered harmony between their sensuous and intellectual natures; and guilefully tainting their wills with evil.

God did not, on account of His foreknowledge of the evil that would result from man’s creation, leave man uncreated; for it was better to bring back sinners to original grace by the way of repentance and physical suffering than not to create man at all. The raising up of the fallen was a work befitting the Giver of life, Who is the wisdom and power of God; and for this purpose He became man. — Chapters V through VIII.

But, Brethren, hearken ye and understand, lest any put off to come into the vineyard, because he is sure, that, come when he will, he shall receive this denarius. And sure indeed he is that the denarius is promised him; but this is no injunction to put off. For did they who were hired into the vineyard, when the householder came out to them to hire whom he might find, at the third hour for instance, and did hire them, did they say to him, —Wait, we are not going thither till the sixth hour—? or they whom he found at the sixth hour, did they say, —We are not going till the ninth hour—? or they whom he found at the ninth hour, did they say, —We are not going till the eleventh? For he will give to all alike; why should we fatigue ourselves more than we need?— What He was to give, and what He was to do, was in the secret of His own counsel: do thou come when thou art called. For an equal reward is promised to all; but as to this appointed hour of working, there is an important question. For if, for instance, they who are called at the sixth hour, at that age of life that is, in which as in the full heat of noon, is felt the glow of manhood’s years; if they, called thus in manhood, were to say, —Wait, for we have heard in the Gospel that all are to receive the same reward, we will come at the eleventh hour, when we shall have grown old, and shall still receive the same. Why should we add to our labor?— it would be answered them thus, —Art not thou willing to labor now, who dost not know whether thou shalt live to old age? Thou art called at the sixth hour; come. The Householder hath it is true promised thee a denarius, if thou come at the eleventh hour, but whether thou shalt live even to the seventh, no one hath promised thee. I say not to the eleventh, but even to the seventh hour. Why then dost thou put off him that calleth thee, certain as thou art of the reward, but uncertain of the day? Take heed then lest peradventure what he is to give thee by promise, thou take from thyself by delay.— Now if this may rightly be said of infants as belonging to the first hour, if it may be rightly said of boys as belonging to the third, if it may be rightly said of men in the vigor of life, as in the full-day heat of the sixth hour; how much more rightly may it be said of the decrepit? Lo, already is it the eleventh hour, and dost thou yet stand still, and art thou yet slow to come? — Homily XXXVII.

“In the beginning God created the heaven and the earth.” I stop struck with admiration at this thought. What shall I first say? Where shall I begin my story? Shall I show forth the vanity of the Gentiles? Shall I exalt the truth of our faith? The philosophers of Greece have made much ado to explain nature, and not one of their systems has remained firm and unshaken, each being overturned by its successor. It is vain to refute them; they are sufficient in themselves to destroy one another. Those who were too ignorant to rise to a knowledge of a God, could not allow that an intelligent cause presided at the birth of the Universe; a primary error that involved them in sad consequences. Some had recourse to material principles and attributed the origin of the Universe to the elements of the world. Others imagined that atoms, and indivisible bodies, molecules and ducts, form, by their union, the nature of the visible world. Atoms reuniting or separating, produce births and deaths and the most durable bodies only owe their consistency to the strength of their mutual adhesion: a true spider’s web woven by these writers who give to heaven, to earth, and to sea so weak an origin and so little consistency! It is because they knew not how to say “In the beginning God created the heaven and the earth.” Deceived by their inherent atheism it appeared to them that nothing governed or ruled the universe, and that was all was given up to chance. To guard us against this error the writer on the creation, from the very first words, enlightens our understanding with the name of God; “In the beginning God created.” What a glorious order! He first establishes a beginning, so that it might not be supposed that the world never had a beginning. Then he adds “Created” to show that which was made was a very small part of the power of the Creator. In the same way that the potter, after having made with equal pains a great number of vessels, has not exhausted either his art or his talent; thus the Maker of the Universe, whose creative power, far from being bounded by one world, could extend to the infinite, needed only the impulse of His will to bring the immensities of the visible world into being. If then the world has a beginning, and if it has been created, enquire who gave it this beginning, and who was the Creator: or rather, in the fear that human reasonings may make you wander from the truth, Moses has anticipated enquiry by engraving in our hearts, as a seal and a safeguard, the awful name of God: “In the beginning God created“—” It is He, beneficent Nature, Goodness without measure, a worthy object of love for all beings endowed with reason, the beauty the most to be desired, the origin of all that exists, the source of life, intellectual light, impenetrable wisdom, it is He who “in the beginning created heaven and earth.” — Homily I.

What language can attain to the marvels of the Creator? What ear could understand them? And what time would be sufficient to relate them? Let us say, then, with the prophet, “O Lord, how manifold are your works! in wisdom have you made them all.” We shall not be able to say in self-justification, that we have learned useful knowledge in books, since the untaught law of nature makes us choose that which is advantageous to us. Do you know what good you ought to do your neighbor? The good that you expect from him yourself. Do you know what is evil? That which you would not wish another to do to you. Neither botanical researches nor the experience of simples have made animals discover those which are useful to them; but each knows naturally what is salutary and marvelously appropriates what suits its nature.

Virtues exist in us also by nature, and the soul has affinity with them not by education, but by nature herself. We do not need lessons to hate illness, but by ourselves we repel what afflicts us, the soul has no need of a master to teach us to avoid vice. Now all vice is a sickness of the soul as virtue is its health. Thus those have defined health well who have called it a regularity in the discharge of natural functions; a definition that can be applied without fear to the good condition of the soul. Thus, without having need of lessons, the soul can attain by herself to what is fit and conformable to nature. Hence it comes that temperance everywhere is praised, justice is in honor, courage admired, and prudence the object of all aims; virtues which concern the soul more than health concerns the body. — Homily IX.

“Therefore be not anxious,” says He, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your Father knows that you have need of all these things. But seek first the kingdom of God and His righteousness; and all these things shall be added unto you. Here He shows most manifestly that these things are not to be sought as if they were our blessings in such sort, that on account of them we ought to do well in all our actings, but yet that they are necessary. For what the difference is between a blessing which is to be sought, and a necessary which is to be taken for use, He has made plain by this sentence, when He says, “Seek first the kingdom of God and His righteousness, and all these things shall be added unto you.” The kingdom and the righteousness of God therefore are our good; and this is to be sought, and there the end is to be set up, on account of which we are to do everything which we do. But because we serve as soldiers in this life, in order that we may be able to reach that kingdom, and because our life cannot be spent without these necessaries, “These things shall be added unto you,” says He; “but seek first the kingdom of God and His righteousness.” For in using that word “first,” He has indicated that this is to be sought later, not in point of time, but in point of importance: the one as being our good, the other as being something necessary for us; but the necessary on account of that good. — Chapter 16.

“In this is His love perfected in us, that we may have boldness in the day of judgment.” Why shall we have boldness? “Because as He is are we also in this world.” You have heard the ground of your boldness: “Because as He is,” says the apostle, “are we also in this world.” Does he not seem to have said something impossible? For is it possible for man to be as God? I have already expounded to you that “as” is not always said of equality, but is said of a certain resemblance. For how do you say, As I have ears, so has my image? Is it quite so? And yet you say “so, as.” If then we were made after God’s image, why are we not so as God? Not unto equality, but relatively to our measure. Whence then are we given boldness in the day of judgment? “Because as He is, are we also in this world.” We must refer this to the same charity, and understand what is meant. The Lord in the Gospel says, “If you love them that love you, what reward shall you have? do not the publicans this?” Then what would He have us do? “But I say unto you, Love your enemies, and pray for them that persecute you.” If then He bids us love our enemies, whence brings He an example to set before us? From God Himself: for He says, “That ye may be the children of your Father which is in heaven.” How does God this? He loves His enemies, “Who makes His sun to rise upon the good and the bad, and rains upon the just and the unjust.” If this then be the perfection unto which God invites us, that we love our enemies as He loved His; this is our boldness in the day of judgment, that “as He is, so are we also in this world:” because, as He loves His enemies in making His sun to rise upon good and bad, and in sending rain upon the just and unjust, so we, since we cannot bestow upon them sun and rain, bestow upon them our tears when we pray for them. — Homily 9 on 1 John 4:17-21.