HOW ADMIRABLE IS DIVINE PROVIDENCE IN THE VARIETY OF GRACES IT BESTOWS ON HUMANS
There was in the eternal providence of God an incomparable privilege for the Queen of queens, Mother offairest love (Sir 24:24),[1] totally and most uniquely perfect. There were also special privileges granted to others. After these, and blessings on the whole human race and the angelic nature. By it, all were watered like a rain which falls on the good and the wicked (Mt 5: 45). All were illumined as by a light which enlightens every man coming into this world (Jn 1:9). All have received their share like seed which falls not only on good soil but also by the wayside, amidst thorns and on the stones (Mt 13:3-8). So all are inexcusable (Rom 1:20) before the Redeemer, if they do not make use of this superabundant redemption for their salvation.
Theotimus, sufficient graces in abundance are thus poured out on the whole human nature. All of us are equal in the rich abundance of blessings offered to all of us. Even then, the variety of these favours is so great that it is difficult to say which is more admirable: the immensity of all these graces in such a great variety or the diversity in such immensity. Who does not see that among Christians the means of salvation are greater and more powerful than among the non-christians. Among Christians, there are peoples and cities where the pastors are more effective and capable. It is an ingratitude towards the goodness of God to deny that these external means are not the favours of his divine providence or to call in doubt that they contribute to the salvation and the perfection of souls. It is to contradict authentic experience that we usually have, that where external means are in plenty, the interior ones have better effect and succeed better.
Assuredly, we never see two persons perfectly alike in natural gifts. We do not find perfect equals in supernatural gifts. The great St. Augustine and St. Thomas [Aquinas] affirm that the angels received graces according to the variety of their natural states. All of them are either of different species or at least of different ranks as they are distinguished from one another. So, as many angels there are, so many different graces are also there. To humans, graces are not given according to their natural status. However, God’s loving kindness rejoicing and so to say, delighting, in the production of graces made them different in infinite ways. Hence, this variety makes a beautiful mosaic of his redemption and mercy. The Church sings about this on the feast of each confessor Bishop: No one was found similar to him (Sir 44:20), So also in heaven, a new name [is given] that no one knows except the one who receives it (Rev 2:17). It is because each of the Blessed has his own particular name in keeping with the new being of glory which he has acquired. Hence, on earth, each one receives a singular grace so that all are different. Our Saviour compares his graces to pearls (Mt 13:45-46). Pliny says about them that they are otherwise called unities because they are so unique, each in its qualities, that we never find two which are perfectly alike. Just as one star is different from the other in brightness (1Cor 15:41), humans are different from one another in glory. It is a clear sign that they have been also different in grace. So this variety in grace or this grace in its variety creates a sacred beauty. It makes a sweet harmony which causes joy to the whole holy city of the heavenly Jerusalem.
However, we should not probe into why supreme Wisdom has given one grace to one rather than to another. No, Theotimus, never indulge in such curiosity. After all, God has given enough, thus abundantly given the graces necessary for salvation. Then what reason is there for people of the world to complain if it pleases God to distribute his graces more generously to some rather than to others? If one is to ask why God made melons bigger than strawberries, lilies taller than violets, why rosemary is not rose, or carnation is not marigold, why the peacock is more beautiful than a bat, why the fig is sweeter than sour lemon, we could laugh at these questions and tell him: Poor fellow, since the beauty of the world needs variety, it is necessary that there are various, unequal perfections in things. One should not be another. That is why some are small, others big, some sour, some sweet, some more beautiful others less.
It is same in supernatural realities: each has a particular gift from God, one having one kind and anotherr a different kind (1Cor 7:7). It is insolence to wish to probe into why St. Paul did not have the grace of St. Peter or St. Peter that of St. Paul. Why St. Anthony was not St. Athanasius, and St. Athanasius not St. Jerome. We would answer: The Church is a garden full of variety, with a countless number of flowers. So there are flowers of different sizes, of various colours, of different scents, in short, of different perfections. All have their value, their charm, their brilliance. All of them together in their variety form a very enchanting perfection of beauty.
------------------------------
[1] Sir 24:24 is missing in NRSV, but it is given as v.18 in the footnote: I am the mother of beautiful love.