«No one can arrogate to himself to make observations nor impositions towards God, even if the manner kept by God towards individuals, nations, or to the whole of humanity, seems unjust to him, short of either becoming sacrilegious or proving to be incredulous.
Because, truly, those who do not believe that something can be of God if they do not see a divine manifestation, besides imitating the sin of Thomas the apostle - the sin of a man still not confirmed in the faith of Christ, shaken rather, in the same [faith] by the arrest and ignominious death of Christ - repeat the unforgivable and unforgiven sin of the Pharisees, princes of the Priests, scribes, and of anyone who, in the moment of the consummation of the greatest sacrifice of love of God, infinite Charity, demanded, in order to believe - nor then would it have been enough for them since they would have said, "He did this because He is a satan, and Be-el'zebul helped Him" - that Christ come down from the cross and save Himself.
No one can make observations or place impositions on God. Because God is God, and everything - people and things of the past, present and future - are nothing compared to Him. One and Trine, Immense, Perfect in all of His Three Persons and in His admirable Unity, as He also is in His Attributes and Actions.
There is no other God except Him: God the Father, Creator and Lord of Heaven and Earth, First Person of the most holy Triad who was generated by no one because He is Eternal, and by Himself, through divine generation, He generated His Word - through whom all things were made - the Second Person, divine, eternal, immense and perfect, equal in everything to the First in whom He delights, just as the Son delights in the Father who generated Him, giving through this two-fold joy an origin to the Holy Spirit who proceeds from the Father and the Son and who is their same love, the bond which embodies them, the embrace which unites them, the fire who fuses them without creating a confusion of Persons, the peace in whom they tirelessly work and rest together in Love, through Love and with Love which proceeds from Them and which is the major attribute and the very essence of God.
He, God, being Love, cannot be but Justice. Because only one who does not love is unjust towards his fellow creatures or to his children and brothers. However, one who loves is always just, and though acknowledging that the actions of one are unjust - since not acknowledging them as such, if they are so, would not be goodness but foolishness - he is also just in punishing them, not exceeding in severity nor in indulgence, but by acting according to the measure that the sin requires.
God loves. He loves His children as a Father; as Jesus, the Man- God, His brothers. Therefore, punishing, as in rewarding, is always just. And when the evangelical advice came from the lips of the incarnate Wisdom, "Do as much and as I do. Be perfect like your Father in Heaven," to this perfection of loving justice, the Word spurred to: the perfect Justice of the Father and of the Son made Man. To that justice which does not lean to any one side, nor to pressures, nor on gifts, nor on friendship or kinship, but with spirit superior to every other material and earthly thing, it judges, absolves or condemns, depending on what is required.
To be just with one's neighbour is even more difficult than to be lovers of God. Because God is good and it is easy to love one who is good. God is solace and it is easy to love one who comforts and consoles. God is support and it is easy to love one who sustains. God is forgiveness and it is easy to love one who forgives. However, a neighbour is often bad, unjust, and ready to grieve and augment your sorrows with his incomprehensions, stubbornness, derisions and harshness, likely to abandon you if you are oppressed or unhappy, that is, when he even makes himself the accomplice of one who is already oppressing you, to grieve you more still, hard to forgive even when he believes to have been unjustly offended or damaged by you while you were innocent, and then ever harder to forgive when your guilt has been proven. To love him is, therefore, difficult.
However, it is said, "Love those who hate you and you will be children of the most High." Why? Because you will have perfect love. The greatest likeness and image with God. Just as every child takes on the life which the father transmits through his seed, the paternal physical inheritances are indelible either in blood, or in appearance, or in personality, other than in name, so you, if you take on the most important of the attributes of God, that which is His essence, you will take on the very Life of God in yourselves; you will live through Him and in Him, and you will become true children, not through equality in nature and substance, but through a supernaturalization of the being, who in this way, becomes divinized through the relative participation in the actions of God One and Trine and through likeness by doing what He always does: love.
God says it to Moses, "I will have mercy... I will have compassion...." However, His mercy and compassion do not have their beginnings from that moment. Although they are united to divine justice, they already existed in Eden in thepresence of the two prevaricators, condemned in time with work, sorrow, hardship, exile and death, but forgiven for all eternity with the promise of Redemption and through Redemption.
Even more: mercy and compassion have been in existence even before man lived, whose future sin was not ignored by His Creator. And this, of having created man in order to give him Heaven and divine progeny and likeness, and having created him already knowing him destined through his own will to be a sinner, a rebel, a prevaricator, a thief, a murderer, violent, a liar, concupiscent, sacrilegious and idolatrous - all the evil human tendencies being present in him because of human condescension, in man who was to be holy - and of having, above all, created man knowing him capable of killing His Word once, who had assumed Humanity for man, and to wound Him countless times, as many as the grains of sand that constitute the depths of the seas, with his sins, from His redemptive coming at the end of time, gives the exact measure of the infinite mercy and compassion of God.
He watched His Word ab eterno, and His eternal Thought thought of all the things He would have created for His Word; in jubilation, He admired in His thought the innumerable beauties and wonders of the Creation which would have been made for the Word at the right moment. However, at the same time, the Father of lights saw that creative poem, all light and goodness, stain itself with a disfiguring and poisonous stain, origin of every sin and misfortune.
As one who pauses in admiration to contemplate a place of delights, all balms and flowers, pure waters and bird songs, and who then trembles in horror at seeing a poisonous and aggressive snake coming out that breaks, bites and kills plants and animals, and corrupts the waters and the flowers, so too, the Father of the Word and of man, contemplating ab eterno the future Creation in which everything would have been created "good", saw the snake attack, corrupt, and poison everything, and bring you sorrow; He saw the fallen man, He saw Cain the murderer of Abel, and the figure of another Cain (Israel) who would have killed the new Abel: His Word.
Knowing something similar, even the holiest of men would have, if not hated, at least felt indifference rising towards the ungrateful, needlessly benefitted one, disperser of the benefits received.
Not God. God knows everything. However, His mercy and compassion do not die nor weaken. Rather, they are born precisely out of this eternal knowledge, and ab eterno, They decree that since Man and men will be sinners and murderers of their eternal part and of their brothers, in order to make them again into the "living", "children" and "co-heirs", the Son needs to be sacrificed.
He will be the Son of Man, the faithful and most holy Adam, the Abel and the Lamb immolated by the deicidal Cains. And from the first Sin and from the second Sin - the one of Eden and the one of the Temple - will come the Redemption.
And God will be compassionate and merciful with whomever He wishes. That is, with all those who, at their turn, will want to be, through good will, "children of God", having received Christ with love and having followed and practiced the commands and teachings of the divine Word.
God always draws good from everything.
He drew good from the Redemption, the measure of the divine Love which is infinite and most perfect, from the Sin of Adam.
He drew the confirmation of His infinite power, justice, and goodness from the stubbornness of Pharaoh towards the divine orders that Moses, His servant, passed down to the Egyptian monarch who, in this way, understood - through the plagues which struck Egypt, the extermination of the first-born and of the Egyptians in the Red Sea - that God is the Lord, and the People of God knew it through the prodigies and were confirmed in its faith in the One God, in their God.
He drew from the sin of Israel, crucifier of His Word incarnate, the beatific certainty of the Resurrection of the flesh and of the eternal Jerusalem, where the spirits of the just ascend and where the flesh of the just will then reunite with their spirits for an eternal life full of joy.
The Good One draws good things from everything. It was only necessary that man, with his will which has to be good, knows how to draw his good from all that God does. How? By not rebelling and by not distancing himself from the Father of the Heavens if His hand is burdensome and His chalice bitter.
You are sinners. All of you. Even the most good ones are imperfect. Jesus was innocent, holy, and perfect. And yet, the Father burdened him with the total load of the sins of men so that He could consummate it on Golgotha and He presented Him with the most bitter chalice, bitter with all the bitterness and all the repugnances: from the abandonment of His Father, the sorrow of His Mother, the betrayal of His friend and apostle, the cowardness of the other apostles, the denial of His Cephas to the ingratitude of the people. Not one man amongst all men has carried and will carry the load, nor will he drink the chalice that crushed and saddened Christ: the Innocent.
Know, therefore, how to imitate Him. In His perfect good will and in His most holy obedience in order to draw your good from everything which God permits to befall you for your own trial and for your own reward.»