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who lived on the fringes of society met with respect, affection and care from Christians. Thisexplains why the apostate emperor Julian, in one of his letters, acknowledged that one reason whyChristians were respected and imitated was the assistance they gave the poor and strangers, whowere ordinarily ignored and treated with contempt. For Julian, it was intolerable that the Christianswhom he despised, %u201cin addition to feeding their own, also feed our poor and needy, who receiveno help from us%u201d. [166] The emperor thus insisted on the need to create charitable institutions tocompete with those of the Christians and thus gain the respect of society: %u201cThere should beinstituted in each city many accommodations so that the immigrants may enjoy our philanthropy%u2026and make the Greeks accustomed to such works of generosity%u201d. [167] Julian did not achieve hisobjective, no doubt because underlying those works there was nothing comparable to theChristian charity that respected the unique dignity of each person.170. By associating with the lowest ranks of society (cf. Mt 25:31-46), %u201cJesus brought the greatnovelty of recognizing the dignity of every person, especially those who were considered%u2018unworthy%u2019. This new principle in human history %u2013 which emphasizes that individuals are even more%u2018worthy%u2019 of our respect and love when they are weak, scorned, or suffering, even to the point oflosing the human %u2018figure%u2019 %u2013 has changed the face of the world. It has given life to institutions thattake care of those who find themselves in disadvantaged conditions, such as abandoned infants,orphans, the elderly who are left without assistance, the mentally ill, people with incurablediseases or severe deformities, and those living on the streets%u201d. [168]171. In contemplating the pierced heart of the Lord, who %u201ctook our infirmities and bore ourdiseases%u201d ( Mt 8:17), we too are inspired to be more attentive to the sufferings and needs ofothers, and confirmed in our efforts to share in his work of liberation as instruments for the spreadof his love. [169] As we meditate on Christ%u2019s self-offering for the sake of all, we are naturally led toask why we too should not be ready to give our lives for others: %u201cWe know love by this, that he laiddown his life for us %u2013 and that we ought to lay down our lives for one another%u201d ( 1 Jn 3:16).ECHOES IN THE HISTORY OF SPIRITUALITY172. This bond between devotion to the heart of Jesus and commitment to our brothers andsisters has been a constant in the history of Christian spirituality. Let us consider a few examples.Being a fountain from which others can drink173. Starting with Origen, various Fathers of the Church reflected on the words of John 7:38 %u2013 %u201coutof his heart shall flow rivers of living water%u201d %u2013 which refer to those who, having drunk of Christ, puttheir faith in him. Our union with Christ is meant not only to satisfy our own thirst, but also to makeus springs of living water for others. Origen wrote that Christ fulfils his promise by makingfountains of fresh water well up within us: %u201cThe human soul, made in the image of God, can itselfcontain and pour forth wells, fountains and rivers%u201d. [170]40