Herein is Love Part 2

We are used to thinking of persons as living in relation to persons; we are less accustomed to thinking of things existing in relation to other things. But does not the tree exist in relation to the earth, atmosphere, and water? And does not the hammer exist as hammer in relation to the hand that uses it and the object it pounds? The only difference is that persons are active partic.i.p.ants in relations.h.i.+p and things are pa.s.sive. But things may be made active symbols or instruments in the meeting between man and man, as, for instance, in the case of the bread and wine of the Lord's Supper.

G.o.d created man to live in relation with the world of things, with himself, and with his fellow men, and to live in these relations.h.i.+ps in such a way that he will discover and grow in his relations.h.i.+p with G.o.d.

The terms "man" and "relations.h.i.+p" are synonymous. An old Roman proverb puts it, "One man is no man at all." Alone we would cease to exist. We all have had the experience of being shut out from some important relations.h.i.+p and we know what a desperate feeling it produces. We lose whatever sense of well-being we may have had, and we begin to feel unwanted, depressed, and less alive. When we are warmly gathered again into an important group, we begin to come alive. Our blood runs faster, and we know the joy of life again. It is almost as though we had been resurrected. The sense of being a part, the experience of fellows.h.i.+p, makes the difference between life and death. I once visited in a home where a teen-age girl was having one of her frequent "tragic" love experiences. The boy she was currently dating had not called her up for three days. She was full of gloom, moped around the house, and lost her usual interest in everything. One evening the phone rang and the call was for her. First we heard her laugh, and then she burst into the room full of gaiety and enthusiasm. You would not have known her for the same girl. Alone and rejected, as she thought, she was dead. Restored to relations.h.i.+p, she came alive again. We may smile patronizingly at the emotional excesses of this teen-age girl, but on the other hand we understand deeply the fundamental meaning of her experience.

The patterns of relations.h.i.+p begin with our birth. We would not survive if the whole community, centering in the basic function of the mother, did not a.s.sume responsibility for us. Our dependence upon her for food and care is the occasion for the beginning of relations.h.i.+p. And both the infant and the mother have their part to play. She moves as a person toward her child with the gifts of her milk and of her love. The infant, on his side, in random and non-specific ways, calls out to her. He cries and makes his simple movements. She responds to his cries with her care.

He responds to her care by sleeping and waking, by crying and cooing.

And thus begins the dialogical nature of relations.h.i.+p.

_Relations.h.i.+p Is Dialogue_

Relations.h.i.+p is dialogue. Dialogue occurs when one person addresses another person and the other person responds. It is a two-way process in which two or more people discuss meanings that concern them. To whatever degree one part of the dialogue is lost, to that degree the relations.h.i.+p ceases to exist. A marriage, for instance, ceases to exist, except in form, only when either one of the partners ceases to communicate with the other, and the quality of address and response is lost. Likewise, true religion disappears when it represents only what G.o.d says and eliminates the meaning of man's response. Religious dogma is sometimes used to shackle human creativity, and the form of belief is allowed to stifle the vitality of faith. Similarly, religion disappears when the address to G.o.d and the response of G.o.d are eliminated. The Pharisee in Jesus' parable had lost the dialogical quality of his prayer because he "stood and prayed thus with himself...."[6] He was not speaking to G.o.d and he expected no response, with the result that his religion lost its dialogical quality since he was separated from G.o.d by his self-righteousness. This dialogical quality is indispensable to creative living. It is out of the dialogical encounter that the individual emerges.

Only by the process of dialogical teaching can children really learn.

The relations.h.i.+p between parent and child is not one-sided. The child may protest against the authority of the parent. This is the child's part of the dialogue. The parent may recognize his child's need to find himself as an autonomous person by making allowance for his protest and exercise of freedom. The next stage in the dialogue between them is the rea.s.surance which the child experiences and reflects in his behavior in response to his parent's affirmation of him as a person. He may show this by a more realistic acceptance of the parent's authority. This in turn may rea.s.sure the parent, so that he feels more relaxed in the exercise of his authority. Gradually the parent and the child begin to experience a more mature relations.h.i.+p with each other.

_We Are Responsible for Each Other_

Because of the dialogical nature of relations.h.i.+p, we have responsibility for one another. Each of us has a responsibility to call forth the other as a person, and each needs to be called forth since none of us will develop automatically. We call forth one another in the same way that the conductor of an orchestra calls forth the powers of his musicians and the potentialities of their instruments. And they respond by calling forth the interpretive genius of their conductor. Each draws out the powers of the other.

The potentialities for development are inherent in us, but we need the warmth and stimulation of other persons. This is certainly true in the case of the newly born. The role of parents and teachers is to call forth and welcome the personal responses and initiatives of their children. This is also true of those who, because of the pressures of life, start to unfold as persons but then withdraw in order to protect themselves from further hurt. Here again, parents and teachers, pastors and counselors, and indeed all men, from time to time, are obliged to call forth some soul who is either in hiding or in retreat.

This role is easy to see in our relation with children, because children's responses are sometimes so uncomplicated that the process we are talking about is clearly revealed. Susie, feeling that an injustice had been done her, retreated to her room and withdrew into herself.

After seeing that she would need help in order to come to herself again, her mother finally asked her if she would like to help her bake a cake.

Soon Susie and her mother were chatting happily together in the kitchen doing something that Susie loved to do whenever her mother had time to help her. During the course of their conversation, the mother had an opportunity to help Susie understand the situation that had upset her.

As a result, Susie emerged out of the situation more mature and resourceful.

I once knew a bus driver who discovered that he, too, could call forth people by the way in which he greeted them and did business with them.

On his morning runs he observed that many people were grumpy and sullen, and treated him and their fellow pa.s.sengers discourteously. At first his inclination was to respond in the same way. Then he discovered that by taking the initiative and greeting his pa.s.sengers with a smile and cordial word, and by making change cheerfully and being patient with their grumpiness, the spirit of his pa.s.sengers underwent a transformation. Over the years a number of people told him how grateful they were for his good cheer. They said that his influence had often been decisive in their lives. It had affected their relations with other people. Thus, his att.i.tude toward people and his method of relating himself to them as a driver of a bus became his ministry; and since he was a member of the church, the church's ministry reached out and worked through that bus driver into the lives of many who may never have come anywhere near the church. Through such relations.h.i.+ps. G.o.d is present and active in the world.

The relations.h.i.+p between man and man, therefore, not only is important to men, but also is a part of G.o.d's plan for the reconciliation of the world unto Himself. It is given to us for our own sakes and also for the accomplishment of G.o.d's purposes. Unfortunately, however, our relating to one another often is hurtful because of our anxiety and insecurity.

We may attack others in order to make ourselves feel secure. Instead of calling them forth, we cause them to withdraw. Even when we undertake to love others, we may do it in ways that hurt them, because we love them for selfish reasons. Human relations.h.i.+ps, in themselves, are ambiguous, and we need deliverance from the ambiguity of them, for these relations.h.i.+ps can either destroy people or call them forth.

_Human Love Is Ambiguous_

Furthermore, because human love can be ambiguous, we do not know whether it is safe to give and accept love. It is a risk both to love and to accept love, and all of us, to some degree, are afraid to take the risk.

Some people, to be sure, have more courage for it than others. They love more courageously, and are more courageous in their acceptance of others' love. These people seem to have a power of being that others lack.

The giving and receiving of love implies responsibility for one another, and we may withhold our love and reject the love of others as a way of evading the responsibility of love. We are willing to love up to the point where it begins to be inconvenient to love any more. We like the image of ourselves as loved and loving people, but we would like the benefit without the responsibilities of the role. When the response to our love presents us with demands, we may begin to hold people off. We may say: "Yes, to be sure, I love you, but keep your distance. I am willing to give of myself, but not too much. I need to keep something of me for myself." By this att.i.tude we are admitting that when we love another we have to give ourselves to him, entrust ourselves to him.

Commitment to another person is a courageous act, and it is no wonder that we sometimes recoil from it.

What has been said about giving love is equally true of accepting love, for the acceptance of love also calls for trust and commitment. If I really respond to your love, I will open myself to the possibility of being hurt because your love cannot be completely trusted. Furthermore, if you should really love me, I am not worthy of your love and I do not welcome the judgment of me that is implicit in your love. I shall, therefore, make a cautious response to you and give myself to you guardedly. Then the person who is giving love is made lonely because his gift is not accepted. He, too, begins to withdraw and to dole out his love, which in turn increases the anxiety of the one to whom it is being given. This is an aspect of human fellows.h.i.+p which we need to recognize before we talk much about Christian fellows.h.i.+p. Human fellows.h.i.+p is both heroic and tragic; it is both renewing and destructive; it is both healing and hurtful, but it is indispensable to life. This is our human predicament.

Something is needed to cut into the ambiguity of human love. And this is what Christ does. He draws the confused currents of human love into the unifying stream of divine love, thus making possible a new relations.h.i.+p.

As the apostle Paul makes clear, we become new creatures in Christ, and as such, a part of a new creation.[7]

Having considered some of the characteristics of human love and fellows.h.i.+p, let us now look at Christian love and fellows.h.i.+p. One word of caution is needed before we begin. The fellows.h.i.+p of Christian men and women will still have its human look, but something new has been added that makes a difference. What is it? How shall we describe the new relations.h.i.+p?

_What Is Christian Fellows.h.i.+p?_

Christian fellows.h.i.+p is the relation of men and women who, by the power of the Holy Spirit, partic.i.p.ate in the life and work of Christ.

Christian living is partic.i.p.ation in the continued living of Christ through the activity of His Spirit. This concept stands in sharp contrast to the ones held by the church members described in the first chapter. The source of the Christian's life is not knowledge about G.o.d or even our historical remembrance of His incarnate life, although they contribute to it. Neither is it to be found in a determined imitation of Christ's life, although that effort also will help. Nor is it in the good will of man which, along with his power of love, is likewise found to be ambiguous. No, the true source of the Christian life and of the Christian relations.h.i.+p is the incarnation of His Spirit in the lives of men. The presence and working of His Spirit transforms our own spirit and provides a new dynamic for our living. This does not mean that we cease to be human; the old conflicts are still there and the old battles must continue to be fought, but a new power of being and of love is given to us by the indwelling Spirit.

Just now we referred to the incarnation of His Spirit in us. The concept of incarnation is an ancient one in Christianity, and represents the embodiment of G.o.d in the human form of the historic Jesus, Who partic.i.p.ated in the life of man as man in order that man, through Him, might partic.i.p.ate in the Being of G.o.d. What happened is known to us all.

The incarnation produced the life of Jesus, His death, resurrection, and the coming of His Spirit. These are not once-for-all historic events as was the life of Julius Caesar or of George Was.h.i.+ngton. Through Him a new power of love was released into life that continues unto this day. B.C.

and A.D. are not merely a way of dividing time, but are our way of acknowledging that in the life of Jesus of Nazareth something radically different entered into life, a new dynamic that changed the nature of creation. We partic.i.p.ate in the historic incarnation of Jesus of Nazareth which took place 1900 years ago by the daily incarnations of His Spirit in our individual lives and in the life of the people of G.o.d.

And since His incarnation meant G.o.d's entry into the world, so likewise the indwelling of His Spirit in us also should mean G.o.d's entry into our world and into its conflicts and issues.

We are Christians by doing what He did in the world, which was to have a care and a responsibility for others. His Spirit seeks to incarnate Himself in the day-to-day decisions of every responsible person in every sphere of his living. Thus the mother not only serves G.o.d by her decisions and actions in the home, but through these same decisions and actions she may believe that G.o.d is present and accomplis.h.i.+ng His purposes for her and for the members of her family. So, likewise, a businessman's sphere of Christian action is carried out in the decisions and work of his business, but also he may believe that in and through these same decisions and work G.o.d seeks to accomplish His purpose. So the principle of incarnation means that G.o.d is both served and met at the points of decision and responsibility of our daily lives. And this is what it means to partic.i.p.ate in His life by the power of His Spirit, to bear the true mark of the Christian.

In the context of these thoughts, we may now look at the three parts of the earthly life of Jesus Christ, and, as we examine them, the idea of partic.i.p.ating in His life may become clearer.

_Partic.i.p.ation in the Life of Christ_

First of all, there is His earthly life, the life of the man Jesus, Whom we call Lord and Savior, the Christ. This life gives us the picture of what G.o.d meant man to be. Here is the perfect portrait of G.o.d's creation--man. It as a stirring picture and we love to look at it, contemplate it, read about it. It is a dull mind and heart that does not quicken in response to His amazing compa.s.sion and strength; and as we study his instructions to us, it becomes clear that He expects us to be to our generation what He was to His.

When we realize what His teaching and commandment require of us, our sense of the beauty and simplicity of His life is overshadowed by the terror aroused in us by His expectation of us. We know that the ugliness of our lives can never reproduce the beauty of His. From a human point of view, the imitation of Christ is a complete impossibility, and one wonders how so many Christians can go on, generation after generation, thinking that this is their task and that they can accomplish it. Yet it is clear that He expects us to be members of His body and to do His work in our time. Is it possible that He asked us to do something that is beyond our powers of accomplishment? If this is so, then far from being Savior, He is one of the most cruel of men. There must be some other answer.

The answer, of course, is that Christ did not leave us alone to carry out His commandments, summed up in the great commandment: "You shall love the Lord your G.o.d with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself."[8] He understood only too well the ambiguity of our lives.

How understanding He was of vacillating Peter, and yet He called him the Rock. Had Peter possessed any self-understanding, he must have wondered why his Lord gave him that name. But after the resurrection and the coming of the Holy Spirit, Peter became the Rock, because then he incarnated the Spirit of his Lord. As with Peter, so with us. The presence of the Spirit makes possible an imitation of Christ. Now we can read the Gospels without dread, and not as patterns for us to imitate literally and slavishly. The New Testament provides the understandings that help us to test whether or not we are responding to His Spirit and letting Him accomplish His work in and through us. Thus, like Peter, we may become rocks, incarnating the Spirit of our Lord.

Nor do we need to be embarra.s.sed by our humanity. We begin to sense that we cannot be Christian without first being human, which means that we shall be both loving and hostile, both righteous and sinful, both courageous and cowardly, both dependable and vacillating. We are in the world and of the world as other men are, and we share the lot of human existence. But in addition, we have been given the spirit of power and love and self-control, not that we may be condescending toward the world, or try to regulate it as if it were a recalcitrant child, but that we may be embodiments of the Spirit of G.o.d in human affairs through whom He may accomplish His purposes in the world. In the process, because His Spirit is in us, men will know that they have seen Jesus.

Thus we may come to understand the life of the people of G.o.d, and to find therein a basis for a true evangelism; and thus we may partic.i.p.ate in the life and teaching of Christ, which are at once our ideal and pattern of living, and at the same time our judgment.

_Partic.i.p.ation in the Crucifixion_

Since the life of the Christian is partic.i.p.ation in his own time in the life of Christ, he must partic.i.p.ate also in the crucifixion and death of his Lord, which were a part of His life. Christ's crucifixion and death were a natural consequence of His teaching and of the way in which He lived. The acceptance of the unacceptable, the loving of the unlovable, inevitably produces the necessity of the Cross, which itself must be chosen and accepted if the life of love is to be triumphant.

We would like to evade this part of Christian living, if that were possible. The Cross and all that it represents is the part of the Christian gospel that we would prefer to skip. The lives of church people reveal only too clearly how much they wish it were possible to move directly from the contemplation of the ideal to its actualization, and to bypa.s.s the experience of crucifixion and its meaning for us.

Lovers, for example, would like to move from the contemplation of the romantic ideal of their love to its realization in their lives. But the full meaning of their love cannot become available to them except as they pa.s.s through the challenges and crises of their relations.h.i.+p and die to themselves for the sake of the other. Nor can anyone master a skill or a field of study except as he moves from the vision of what he _might_ do, to its realization through the path of self-discipline, which is a kind of dying to himself and to other values which he might choose and cultivate.

Jesus Christ affirmed by His teaching and life this principle of disciplined self-giving. If we would be partakers of His resurrection, we must be willing to be buried with Him in His death. We are expected to show forth His death till He comes, and we do this by dying daily. In one sense, the life of the Christian is a life of dying. Being buried with Christ in His death is symbolized in the act of baptism, especially when it is administered by immersion and accompanied with such a Scripture verse as, "We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life."[9] In other words we have to expect the pain of our relations.h.i.+ps and accept the responsibility of them for the sake of the glory in them that may be revealed later. We are to accept the unacceptable in ourselves and in others, because on the cross Christ accepted the unacceptable in all men. This is what produced the Cross. And so He died, bearing the sin of man while He perfectly fulfilled His own teaching; that is, He was perfectly obedient to the full meaning of love. We too have to die daily to our desire for peace at any price, to our desire to work out convenient and comfortable compromises, and to our desire to be G.o.d and to have things run our own way. Thus, we come to realize the meaning of His words, "Whoever loses his life for my sake and the gospel's will save it."[10]

The Christian fellows.h.i.+p, therefore, is the fellows.h.i.+p of men and women who accept dying as a part of living, and who are not surprised by the presence in human relations of selfishness, betrayals, misrepresentations, hostility, and all other violations of the ideal.

When we meet these things, we should not run away, or pretend that such conditions do not exist. Instead, we should face these hostile and negative human responses with courage. Because we are partic.i.p.ating in the life of our Lord, we may move through these experiences, knowing that nothing can really separate us from the love of G.o.d which seeks to make itself known in and through our relations with one another. We may trust that if we accept the pain that we have in our relations with one another and are obedient to the spirit of the love that seeks to reunite man with man, we may emerge on the farther side of the painful experience with relations.h.i.+ps that are richer, deeper, and stronger than they were before.

An excellent ill.u.s.tration of this principle is to be found in Tennessee Williams' play, _Cat on a Hot Tin Roof_, the point of which many people miss because of what they regard to be the vulgarity, profanity, and licentiousness of its characters. In the play, Brock, the son, evaded his problems with himself, his father, his wife, and his work through an excessive use of alcohol. His father, Big Daddy, in his rough, profane way was greatly concerned about his son. Finally, in a tremendous scene between Big Daddy and Brock, the father pursued his son through every kind of evasion and rationalization in a determined effort to break through to his heart. Nothing that Brock could say to his father was sufficient to cause Big Daddy to turn away. He could easily have abandoned his sick boy and evaded the pain of what he was trying to do.

Instead, he hammered at the door of Brock's life with a love that was willing to accept every rejection that his son could offer. And he did not give up. Finally, he broke through, reached his boy, and brought him back to his life with his family and his work. Because he was willing to die to himself and every comfortable impulse. Big Daddy was freed to be the instrument of a saving love. Here was a dramatic portrayal of the truth which our Lord not only taught but exemplified, and which He would like to see reproduced in the lives of all of us.

Incidentally, it is ironical that so many Christian people missed the real message of this play because they were so easily offended by that which is not pretty in human life. It is a shame that we would rather be pretty than redemptive. We seem to place respectability above salvation.

Christians ought to be able to see through and behind the dirty and sinful ways in which people live, and recognize them as symptoms of a spiritual condition that calls for that which G.o.d is trying to give them through us. It is tragic that some would-be Christians, like Mrs.

Strait, become so moralistic that they condemn rather than help people.