Readings in Social Ethics: Gregory of Nazianzus, On the Love for the Poor. The source is the translation of selections from the piece in an out-of-print anthology: Social Thought, ed. Peter C. Phan, Message of the Fathers of the Church, vol. 20 (Wilmington, DE: Michael Glazier).

The basis for our responsibility to help others is our shared human nature, the identity as created in the image of God: “We must, then, open the doors to all the poor and all those who are victims of disasters, whatever the causes may be, since we have been told to rejoice with those who rejoice and to weep with those who weep (Rom 12:12). And since we are human beings, we must pay our debt of goodness to our fellow human beings, whatever the cause of their plight: orphanhood, exile, cruelty of the master, rashness of those who govern, inhumanity of tax-collectors, brutality of blood-thirsty bandits, greediness of thieves, confiscation or shipwreck” (6).A prayer of supplication: “May God preserve me from being rich while they are indigent, from enjoying robust health if I do not try to cure their diseases, from eating good food, clothing myself well and resting in my home if I do not share with them a piece of my bread and give them, in the measure of my abilities, part of my clothes and if I do not e them into my home” (19).The true natural and primal state of human beings is freedom and plenty: “Freedom and wealth were the only law; true poverty and slavery are its transgressions” (25).Our task is to look at this primal state as normative, rather than the state of human society as marred by sin: “You, however, look at the primitive equality, not at the later distinction, not at the law of the powerful, but at the law of the Creator. Help, as much as you can, nature; honor the primitive freedom; respect yourself; cover the dishonor of your family; assist those who are sick and aid those who are needy” (26).