The love of Jesus for us in becoming man

I. The charity of Christ presseth us (2 Cor. v. 14). It was not enough, says St. Augustine, for the Divine Love to have made us to His own Image in creating the first man, Adam, but He must also Himself be made to our image in redeeming us. Adam partook of the forbidden fruit, beguiled by the serpent which suggested to Eve that if she ate of that fruit she should become like to God, acquiring the knowledge of good and evil; and therefore the Lord then said: Behold, Adam is become one of us! (Gen. iii. 2). God said this ironically, and to upbraid Adam for his vast presumption. But after the Incarnation of the Word we can truly say: "Behold, God has become one of us!"

"Look, then, O man," exclaims St. Augustine, "thy God is made thy Brother!" Thy God is made like to thee, a Son of Adam, as thou art; He has put on the self-same flesh, has made Himself passible, liable as thou art to suffer and to die. He could have assumed the nature of an Angel, but no, He would take upon Himself thy very flesh, that thus He might give satisfaction to God with the very same flesh, though sinless, of Adam the sinner. And He even gloried in this, oftentimes styling Himself the Son of Man. Hence we have every right to call Him our Brother.

It was an immeasurably greater humiliation for God to become a Man than if all the princes of the earth, and all the Angels and Saints of Heaven, with the divine Mother herself, had been turned into a blade of grass, or into a handful of clay; yes, for grass, clay, princes, Angels, Saints, are all creatures; but between the creature and God there is an infinite difference. Ah, exclaims St. Bernard, the more God has humbled Himself for us in becoming Man, so much the more has He made His goodness known to us: "The smaller He has become by humility, the greater He has made Himself in bounty." But the love which Jesus Christ bears to us, exclaims the Apostle, irresistibly urges and impels us to love Him: The charity of Christ presseth us.

Let us say with St. Augustine: "O Fire, ever burning, inflame me." O Word Incarnate, Thou wert made Man to enkindle divine love in our hearts: and how couldst Thou have met with such a want of gratitude in the hearts of men? Thou hast spared nothing to induce them to love Thee; Thou hast even gone so far as to give Thy Blood and Thy life for them: and how, then, can men still remain so ungrateful? Do they, perchance, not know it? Yes, they know it, and they believe that for them Thou didst come down from Heaven to put on mortal flesh, and to load Thyself with our miseries; they know that for their love Thou didst lead a painful life, and embrace an ignominious death; and how, then, can they live forgetful of Thee? They love relatives, friends; they love even animals: if from them they receive any token of good-will they are anxious to repay it; and yet towards Thee alone are they so loveless and ungrateful. But, alas! in accusing them, I am my own accuser; I who have treated Thee worse than anyone else.

O God! did not Faith assure us of it, who could ever believe that a God, for love of such a worm as man is, should Himself become a worm like him? A devout author says: Suppose, by chance, that, passing on your way, you should have crushed to death a worm in your path; and then some one, observing your compassion for the poor reptile, should say to you: 'Well, now, if you would restore that dead worm to life, you must first yourself become a worm like it, and then must shed all your blood, and make a bath of it in which to wash the worm, and it shall revive' — what would you reply? You would surely say: 'And what matters it to me whether the worm be alive or dead, if I should have to purchase its life by my own death?' And the more would you say so if it was not a harmless worm, but an ungrateful asp, which, in return for all your benefits, had made an attempt upon your life. But even should your love for that reptile reach so far as to induce you to suffer death in order to restore it to life, what would men say then? And what would not that serpent do for you whose death had saved it, supposing it were capable of reason? But this much has Jesus Christ done for you, most vile worm; and you, with the blackest ingratitude, have tried oftentimes to take away His life; and your sins would have done so, were Jesus liable to die again. How much viler are you in the sight of God than is a worm in your own sight! What difference would it make to God had you remained dead and forever reprobate in your sins, as you well deserved? Nevertheless, this God had such a love for you that, to release you from eternal death, He first became a worm like you; and then, to save you, would lavish upon you His Heart's Blood, even to the last drop, and endure the death which you had justly deserved, Yes, all this is of Faith: And the Word was made Flesh (Jo. i. 14). He hath loved us, and washed us from our sins in his own blood (Apoc. i. 5).

O my Jesus, Thy Goodness encourages me! I am well aware, my Redeemer, that my heart is no longer worthy of Thy acceptance, since it has forsaken Thee for the love of creatures; but, at the same time, I see that Thou art willing to have it, and with my entire will I dedicate it and present it to Thee. Inflame it, then, wholly with Thy divine love, and grant that from this day forward it may never love any other but Thee, O infinite Goodness, worthy of an infinite love. I love Thee, my Jesus; I love Thee, O Sovereign Good! I love Thee, O only Love of my soul!

O Mary, my Mother, thou who art the mother of fair love (Ecclus. xxiv. 24), do thou obtain for me this grace to love my God; I hope it of thee.