Tag Archives: Love

Beauty

10 Tuesday Nov 2020

Posted by in All, Healing, Life, Uncategorized

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Brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things.
—St Paul, Philippians 4:8

The concept of beauty has been on my mind for quite awhile. Beauty is of one of the three classical virtues, the others being Goodness and Truth. Dr. Timothy G. Patitsas, in his new book, The Ethics of Beauty, advocates that we must first look to Beauty (rather than Goodness or Truth) to fill us with life. Beauty is life-giving.

Patitsas argues from “St Dionysius the Areopagite and the Fathers that followed him” that as “the beautiful appearing of God” hovered over the deep (Genesis 1:1-2), non-being became inflamed with love of God’s beauty and willingly left its non-being, becoming “gloriously alive.” (Pg 45) Patitsas goes on to argue that if we first get caught up in the intellectual pursuit of Goodness and Truth without first allowing ourselves to fall in love with God’s Beauty, we will become “imprisoned in the self.”

My thinking on Beauty has intersected with my thinking about Luck, Life, and God (my previous post). In that post, I said I have come to believe that while God does not cause the tragic events in our lives, He does permit them and He meets us in them. If being in love with beauty draws us toward life and away from non-being, then how can I learn to not just see the tragedy and become cynical about life and God? How can I learn to see beyond the ugly and find Beauty—God—in the midst of tragedy?

Certainly I can find beauty in nature. Recall a sunset that has been like a fire setting the sky ablaze. We know the physics: nuclear fission combines hydrogen atoms into helium; the Earth’s atmosphere filters out the blue spectrum; the Earth orbits the sun and turns on its axis. However, knowing these rational things about the sunset are not what stops our breath and fill us with wonder and awe; rather, the beauty of the sunset transcends the natural and reveals to us something more, something unseen.

The same thing can occur in art. Here is a photograph of Michelangelo’s masterpiece, “Pieta.” It depicts the dead Jesus laying across the lap of His mother, Mary. Regardless of your beliefs, the sight of a dead child in the arms of the mother is as a tragic a sight as there can be. As a man, I cannot grasp the depth of the pain that a mother would experience.

The same thing can occur in art. Here is a photograph of Michelangelo’s masterpiece, “Pieta.” It depicts the dead Jesus laying across the lap of His mother, Mary. Regardless of your beliefs, the sight of a dead child in the arms of the mother is as a tragic a sight as there can be. As a man, I cannot grasp the depth of the pain that a mother would experience.

Michelangelo’s “Pieta”

And yet, this work is considered to be one of the great works of art. Through it, we witness a great tragedy while at the same time experiencing its overwhelming beauty. How can this be?

The tragedy of the scene is manifold. For the Christian, we see God dead at our hands. All of us, Christian or not, see a man in his early 30s, dead, a life cut short. We also see the grieving mother. While we may not have experienced the loss of a child, likely each of us knows the pain of a life cut short; or, we have experienced loss due to death. Most know what is like to feel the pain and emptiness when someone we love dies: the extraordinary pain of grief that feels as though it is crushing the very life out of us as we struggle simply to take our next breath. Viewing this statue, we relive our own pain as memories flood in; we are filled with empathy for Mary.

And, we see more. In the tragedy of Jesus’ death and Mary’s loss we also see the very essence of what makes us human: love. Without love there is no grief. Mother Mary’s pain is a window into the depth of love. Too, without love, there is no self-sacrifice. Jesus willingly gave up His life for us, that we might be saved from death. Mary would have willingly traded places with her Son. “There is no greater love than to give your life for another,” said Jesus.

Michelangelo speaks to us in the universal language of life, pain, joy, suffering, and death. In this work he shows us the beauty of love is its rawest form. It is as though his work is a portal through which we can see through the tragedy and glimpse true reality beyond this world. And isn’t that the function of true art, whether sculpture, painting, literature, poetry, music…? True art has the power to transform both the tragic and the ordinary into the extraordinary, to give us a glimpse into true reality; it lifts the veil separating the natural from the rest of reality. When art does this, when it succeeds in opening the portal to reveal all of true reality, then it is truly beautiful.

All art is not created equal. Contrast Michelangelo’s work with this photograph of Salvador Dali’s painting of Jesus’ crucifixion (“Corpus Hypercubus”). That is Dali’s wife looking on. Francis Schaefer (Art and the Bible) argues that modern artists no longer use a language common to us all; therefore, he says, without help we cannot know what the artist is trying to say to us. I find this to be true of Dali’s work. I view it and I experience a sense of “wow” at the artwork itself, but I do not experience awe in the depths of my soul that I feel when seeing Michelangelo’s statue.

Dali’s “Corpus Hypercubus”

And this is the problem with art that “wows” us. So much of modern art, for me, either speaks a language I don’t understand without explanation, or seeks to shock me with the tragedy and absurdity of life. “Wow” is like a drug; we constantly need more. It seems like so much of modern art is left to try become increasingly abstract or shocking to satisfy our desire for more “wow.” Too often it is meant to inspire in the viewer anger, cynicism, or despair. Rarely does modern art inspire awe by revealing the beauty often hidden in reality.

For 2000 years the Christian Church has been filled with icons. These icons are not intended to be photo realistic depictions of people or historical events. Icons are a way we can see through the portal and experience God’s Kingdom now. In worship, surrounded by icons, we enter into the reality of the Kingdom of God with Jesus, the angels, and all the saints praying for us and awaiting us. We know we are worshiping God with all of creation. Icons are always beautiful.

What about our day-to-day life?

We each know that life is difficult and it is relentless. Life is too often filled with seemingly senseless tragedy, ours or that of others. I began this blog with Patitsas’ (The Ethics of Beauty) claim that we must find transformative beauty to endure tragedy around us or heal from tragedy that has happened to us. Recall too, above, that St Dionysius said creation willingly left its non-being for being when encountering the love of God, the ultimate Beauty.

For us, we can find beauty in nature and in true art. And, perhaps most importantly we can find it in another place.

Jesus said that the Kingdom of God is within us. Each human, is made in the image of God; therefore, each of us has the potential to be an icon of Jesus, the God-man. When you weep with me in my suffering, laugh with me in my happiness, rejoice with me in my joy, smile at me, offer a kind word, help me when I need help…when you do these things for me, in you I see the Beauty of Christ; in your beauty I see beyond the natural, survival-of-the-fittest world and experience through you the Beauty of Christ’s selflessness toward all of humanity. Through you I experience the Kingdom of God. If I am able to do these things for you, then you, too, can experience God’s Beauty and Kingdom in this life.

The gift of Christ’s Beauty is our greatest gift to each other; this is why we are to told by God to love our neighbor. Through our giving and receiving love we each offer the other the opportunity to gaze upon the Beauty of God and to experience His Kingdom; we remind each other of our moment-by-moment choice to willingly move away from the non-being of our self-centeredness and toward the healing of our soul and body and have fullness of life in the love of God.

St Paul exhorts us to always strive toward Beauty:

I consider [the things I have obtained as] garbage, that I may gain Christ and be found in Him…Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.
—Philippian’s 3:8-9, 12-14

Let’s choose Beauty. Choose love. Choose life.

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The Ethics of Beauty—Timothy Patitsas

“Why Beauty Matters”—Roger Scruton

Naturally—Rick Mylander’s reflections on creation and Christian spirituality

Choose Life

13 Thursday Mar 2014

Posted by in All, Life

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I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live; that you may love the Lord your God, that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days…

—Moses (Deuteronomy 30:19-20)

The debate over homosexuality is a hot-button issue about many things: moral right and wrong, human rights, love, happiness, natural law, the definition of marriage…

As important as these issues are, I don’t believe they should be the focus, at least not for Christians.  The debate over homosexuality should be a discussion about one thing and only one thing: what brings us life.

And this focus should apply not just to homosexuality but to all behavior, sexual and otherwise.

Here’s a question: Why did Jesus die for us?  If you have ever been to Sunday school or watched a sporting event you know about John 3:16—

For God so loved the world that He gave His only begotten Son [Jesus], that whoever believes in Him should not perish but have everlasting life.

Life.

Jesus said later in the same book of the Bible that He came so that we might “have life and life more abundantly.”  Sadly, that is not often the message of Christians.  Too often we reduce Christianity to a list of moral rights and wrongs rather than an invitation into abundant life with God.    We wag our fingers at Christians and non-Christians alike when we see what we believe is unbiblical behavior; we judge and scoff at and scold people for not being “good.”

When we reduce Christianity to a list of rights and wrongs we say that Jesus’ birth, life, death, and resurrection were God’s way of making bad people good.  Sadly, we turn God into some kind of supernatural Santa Clause who keeps a list of who has been naughty and nice and doles out eternal presents or lumps of coal.

Like many of you, I don’t want to worship that kind of god either.

But…what if Jesus’ death was not about making bad people good?  What if it was only about offering life to dead people?  If the latter is the case, then the Bible can be no longer viewed as Basic Instructions Before Leaving Earth; rather, through its stories God tells us and shows us the way that people fully alive with Him normally live, and Jesus’ life is the exemplar.  Further, the Bible shows us of God’s eagerness to be with us and the lengths He will go to help us to participate in His life.

Jesus didn’t come to make bad people good, Jesus came to offer life to dead people.

I know a little something about living without God—living as a dead person with my dead-person behaviors.  I wanted to be the master of my own universe, to fulfill all of my own desires.

I know from my own experience that dead people act out because they don’t know any better, it is simply “natural” for them to act this way.  You Christians sometimes got mad at me, but I didn’t know any better.  Rarely was I invited into life; rather, it was pointed out to me that I was acting badly.

It doesn’t matter whether the dead-person behavior born out of greed, pride, gluttony, power-mongering, anger, or lust (homosexuality or premarital heterosexual sex)—and the list goes on and on—dead people will naturally do the things of dead people.  Sure, dead people can perform good and great acts, too, but even those acts come from the vestiges of God’s morality since we are all made in His image and will not in and of themselves bring life to the dead.

Sin is not the things we do that are wrong, where “wrong” is defined as acting against biblical rules.  No.  Sin is our state of being separated from God.  When God calls us to turn to Him and  then to obey Him, He does so only because wants to unite us to Himself, He wants to bring us into a relationship with Him where we will find the abundant life He has for us; therefore, following His way for us to live is simply the way people fully alive in relationship with Him try to live their lives.

God is inviting us into the fullness of abundant life; He is not an all-powerful Killjoy…

God is inviting us into the fullness of abundant life; He is not an all-powerful Killjoy trying to ruin our fun and quench our desires.  Obeying God does not prevent us from enjoying life.  Quite the contrary!  Obeying God frees us to live the abundant life He wants for us.  We are oppressed only when we allow ourselves to be held captive by our attempts to satiate our own unbridled passions and desires.

This is the heart of the Bible message: God only wants for us to be our best, to be fully alive, to become the person He created us to be, which only occurs when we are in relationship with Him.  This is real Love, His for us.

But, participating in God’s life takes effort, just like any relationship worth having.  I must put forth effort into changing my old, dead-person habits for the sake of our relationship, relying on the power of God’s Holy Spirit within me to increasingly transform me over my lifetime into a person fully and abundantly alive and participating in His life.

Yes, I still battle many of my old, dead-person habits.  And lately, it seems, God has been unfailing in pointing out to me just how much I still act like a dead person.  Curiously, His pointing this out gives me hope because it reminds me of His love for me and that I can only find abundant life with Him.  And it helps me to have compassion for the still dead people and for other dead-acting Christians and makes me want to offer them the same hope I am finding with Him.

God is calling each one of us out of dead-person life and into a life fully alive with Him.  God is love and can only act toward us out of love; however, His love for us precludes Him from accepting something less for us that He has intended.

So, the choices in our lives, Christian and non-Christian alike, are not about right and wrong and who has the moral high-ground.  All of our daily choices of behavior really boil down to a single choice that we repeat every moment of every day: it is the choice between behaving as a human being alive with God or behaving as one dead and apart from God.

Respond to God’s invitation.  Choose life.

I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live; that you may love the Lord your God, that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days…

—Moses (Deuteronomy 30:19-20)

Hot Coals—The Antithesis of a Reward

19 Tuesday Nov 2013

Posted by in All, Heaven and Hell

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A true story:

A long time ago, a very powerful king built a 90 foot tall statue of himself.  Upon its completion, he demanded that everyone in the land bow down and worship this statue thereby proclaiming the his godliness.  Three brave young men refused and were brought before the king.  He thundered at them and threatened them, but they would not worship him. He was not their God, they said.  So, the king ordered them to be burned in a furnace heated to seven times its normal operating temperature.  With hands and feet bound, they were thrown in; so hot was the fire that it killed the king’s men who dropped the young men over the side.

Last time I wrote I was thinking through a different view of the rewards promised to a Christian in the life beyond this life.

Lately, as a consequence of that view, I’ve been wondering about Hell as a place of eternal torment.  Specifically, I’ve been troubled by the common idea that the Christian God, who is love, would send people to eternal torment.

And I am wondering about the nature of this place called Hell, the place from which many Christians say God is absent.

Just to be clear, I think there is such a “place” as Hell, maybe more a state of existence, really.  Jesus refers to it by analogy to Gehenna, which in His time was “a deep, narrow glen to the south of Jerusalem…[it] became the common receptacle for all the refuse of the city. Here the dead bodies of animals and of criminals, and all kinds of filth, were cast and consumed by fire kept always burning” (Easton’s Bible Dictionary).

Neither am I questioning that there are consequences for one who steadfastly maintains that she or he has no use for God and His offer of forgiveness for our rejection of Him (Christians call this “sin”).  Our repentance and His forgiveness are both necessary because even God cannot respect our free will and unilaterally repair a broken relationship.

So, to my wondering.  First off, the common image of a wrathful God-the-Father and the loving God-the-Son would seem to somehow set God against Himself. Of course this cannot be; there is only one God.  While there are good theological answers to this seeming paradox, I find the theology arguing for a wrathful God increasingly troubling.  After all, the Apostle John says that God is love.

Second, there is no place God is not.  He is everywhere, that’s one thing that makes Him God.  Theologically, this is known as God’s omnipresence.  King David, ancient Israel’s greatest king, as he writes this of God:

Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend to heaven, You are there; if I make my bed in Sheol [Hades], behold, You are there.  If I take the wings of the dawn, if I dwell in the remotest part of the sea, even there Your hand will lead me, and Your right hand will lay hold of me.

So, if God is not bifurcated into love and wrath and if the omnipresent God is everywhere, then what sort of place must Hell be? Without going into an exhaustive review of theological arguments and word studies to make my case, let me say that Christians for centuries have thought differently about Hell than what so commonly comes to our minds today, which is the notion that a wrathful God sends people who reject Him to a place of eternal torture where He is absent.

As for Hell itself, I don’t think God set out to create a place of torment for unrepentant  humans.  As I said above, I think such a place exist, but the Bible says it was originally created for “Satan and his angels,” not for humans.  To be a human in Hell is to be in a place God did not intend for us.  After all, He wishes that none of us would live in Hell; however, He does respect our free will.

As for Hell being a place of eternal torment, I think it is, but maybe not for the reason so often assumed.  Consider this quote:

…if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.  —Apostle Paul, biblical book of Romans, c12, v20

I’ve been wondering whether the Paul offers a clue here as he quotes King David’s son, Solomon, reported by the Bible to be the wisest man who ever lived.  These words are not an exhortation to be nice to an “enemy” to spite them; rather, they acknowledge the very real human experience that being nice to an enemy will be miserable for them.  Certainly we have all had the experience of receiving something nice from an other at whom we are angry.  We simply don’t like to be the recipient of such kindness; perhaps this is one reason why humanitarian aid workers are sometimes killed when trying to help.  The killers hate the religion/organization/country represented by these aid workers to the point of killing them for their kindness, which they can’t bear to receive.

I think there is something helpful in this for our view of God and Hell.  There is an ancient view still held today in large segments of the Christian Church: God’s love is experienced as wrath and torment by those who have chosen to live their lives apart from Him.  In other words, the same “consuming fire” of God that warms and comforts those who love Him also torments those who do not.

Consider the story of the three young men with which I began.  Here is the rest of the story:

The king saw four men in the furnace, and they were dancing!  God had joined the three in the fire!  The three emerged from the fire completely unharmed, skin, hair, and clothes all unburned.  Only their ropes had burned away.

For the three young men who followed God, the fire was protection and safety.  For the king’s men it was death.  Similarly, when God freed the Hebrews from Egyptian slavery more than 3000 years ago, to aid their escape He came between them and the army of Pharaoh:

The Cloud [of God] enshrouded one camp in darkness and flooded the other with light. The two camps didn’t come near each other all night.

In both these cases followers of God experienced God as life and those rejecting God experienced Him as death.  Perhaps this is the difference between Heaven and Hell: Heaven is to eternally experience God’s love as warmth and beauty while Hell is to experience His love as eternal torment and pain—the same God who is love experienced radically different.

As I said above, the Bible is clear that Hell was not created for us in advance.  Rather, it is a place created by the existence of our own free will and will be populated by those who have freely rejected God’s love.  It must exist as an experience of God’s rejected love just as Heaven must exist as an experience of God’s accepted love.

We will all live eternally, we have no other options. God puts a choice before us for how we will experience Him through that eternity: as life or as death.  Choose life.  Choose Him, it is what God wants for each of us.

 

Rewards in Heaven

31 Thursday Oct 2013

Posted by in Heaven and Hell

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…anyone who comes to God must believe that He exists and that He rewards those who earnestly seek Him. (Biblical book of Hebrews, c11, v6)

 Rewards in heaven.  The Bible is clear that there will be rewards in heaven.  Since the rewards are in heaven, then it seems clear that the reward is more than making it to heaven itself.  So, should we make of these rewards?

Some believe the rewards will be tangible, material things.  For example, read the following verse:

In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. (Jesus, The Gospel of John, c14, v2)

Some Christians, using this verse, imagine the rewards in heaven will be a house, sometimes we use the word “mansion” found in some biblical translations.  To demonstrate our humility, we say something like, “I don’t care if I live in an outhouse as long as I am in heaven.”  We say it as a joke; however, in my conversations with Christians it seems clear that many are expecting some sort of tangible gift from God as a reward.

I think that this is dangerous thinking for at least three reasons.  First of all, we can turn God into Santa Clause.  ”God knows,” according to this thinking, “who has been naughty or nice.”  He will check his list twice and give me a present corresponding to my degree of goodness.  Therefore, if I am particularly saintly (usually as defined by the individual) I will find a big mansion waiting for me when I get to heaven.

Second, we turn following Jesus into a competition.  Talk of mansions or other tangible rewards invites a response of our competitive nature.  While we would never say it outright, we easily imagine ourselves living in a mansion larger or smaller than an other.

Third, recall a Christmas morning as a child.  You have been anticipating a particular present for perhaps months.  Finally, the morning arrives and you rip open the package to find the very gift for which you have longed.  For the next hours, days, or perhaps weeks, it is the center of your life.  Yet, eventually you set aside the gift for increasingly longer periods until one day you discover it in the attic, now only a fond reminder of a happy past.

I suspect that a material reward in heaven would be the same.  How far along the long corridor of eternal time will I travel before my mansion becomes passé?  I know myself to well.  It will not take long.

If our rewards are not material in nature, then what are they?  What should we expect when we get to heaven?  Jesus tells us.  He says that eternal life is knowing the true God (Father) and Jesus Himself.  The “knowing” spoken of by Jesus is the deepest, most intimate knowing possible between two beings…a mysterious union.  It is not “knowing about”; rather, it is the knowing that comes from living life with an other.  This level of intimacy does not come from a casual life together; rather, it is the result of a life of intention together through all the good times and the messy times, wanting the best for the other.

If this idea of spending an eternity to get to know God seems foreign to you, you are not alone.  In our consumerist Western culture we measure success in terms of material things, including money; perhaps you remember the old bumper sticker, “He who dies with the most toys wins.”  Also, in our world of social media, our idea of knowing people has become more about “friending” an other than expending the time and energy and commitment it takes to really know the other.

Let me propose something to you with a question.  What if our rewards in heaven is based on relationship and not materialism?  What if my reward is to finally come face-to-face with the God I love?

Certainly even in this there are “levels” of reward.  Imaging running into an acquaintance after some years.  It will likely be a nice reunion.  Contrast that with two lovers reunited after a similar period of separation.  The latter brings a sense of happiness and feeling of fulfillment, a greater “reward” than the former.

I believe it will be similar with God.  Once I am able to see His face will it be as an acquaintance or as a lover?  Don’t hear me speaking disparagingly of only being acquainted with God.  This may be as far as we have progressed in our journey with Him.  However, it would be sad if I had the chance for a deeper relationship with God and didn’t want more.

I believe that this is what God wants for us and with us.  Our Trinitarian viewpoint provides us with an image of a God of three persons—Father, Son, Spirit—who are eternally outward focused and other centered.  God is love, after all.  We were created to be in loving union with Him.  Our union with Him is a reward for Him, too, as He joins with us, His beloved daughters and sons.

If I’m right and if eternal life is to be in a loving relationship with God, to know Him in the most intimate sense, then why wait?  Why not start now so that when you get to heaven you will run into the arms of the one you most love.  What better reward could there be?

Why Us?

19 Wednesday Dec 2012

Posted by in All, Love

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Jesus turned and saw Andrew and another following, and said to them, “What do you seek?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?” He said to them, “Come, and you will see.” So they came and saw where He was staying; and they stayed with Him that day…later, Andrew went and found his brother Simon and said to him, “We have found the Christ.”
–The Gospel of John, Chapter 1, verses 38-41, paraphrased

Have you ever wondered why God created us? After all, we seem to be a lot of trouble for Him, so much so that He once destroyed “every living thing” that He had made, except Noah and his family and at least representative pairs of all animals and birds.

But, why would God create us? Some point to Isaiah’s words that say God created us for His glory. Surely this is true. The Westminster Shorter Catechism tells us that “the chief end of man” is “to glorify God and enjoy Him forever.” Again, surely this is true. Still, somehow all of this seems a little sterile to me. Using a human relationship, I can glorify a human king by being an upright, obedient subject and by showing proper respect to the king. But beyond that I might never have any relationship with the king.

God moved me beyond my early notion of bringing Him glory when I began to understand Jesus when He said that eternal life is to “know the only true God [the Father] and Jesus Christ whom He sent.” Here, the Greek work for “know” means the most intimate relationship we can imagine. So, to combine the Scriptures, somehow my intimate relationship with God glorifies Him.

But, again, why? What is it about God that wants a relationship with me and yearns for me to have a relationship with Him…a relationship He wants so badly that He, in the person of Jesus, died to have it?

I think have found the answer; and of course I’m not the first to come to this. Here is how I am currently thinking about this question of the creation of mankind. Have you ever had an experience that you found so joy-filled that you couldn’t wait to share it? An experience you just couldn’t wait to invite another into hoping they, too, would share your joy? As a kid I was always inviting other kids to play football or baseball in the park; it was so much fun for me and I wanted us all to have fun. As an adult I encourage friends to go to a particular restaurant or to go see a movie…all things that have brought me joy. Even better are the events in which I share the joy with them, such as shared meals or movies. I really enjoy golf. I find great joy in being outside and walking the course. The (very) occasional good shot I hit is also joyful. My pleasure from golf was actually enhanced when my wife began to play and we could share the joy of the game. It seems natural to us to invite others into that which we have found joyful and in that act find our own joy enhanced; so natural is it that I believe it is part of who we are, part of being made “in the image and likeness” of God.

So, now I imagine the Trinity: God the Father, God the Son, and God the Holy Spirit; I imagine the perfect love that exists in the relationship, so perfect that the three are distinct and yet one, unified in love. I imagine the joyous love that must always be present within the Trinity, so present that the Apostle John says that God is love. I find it easy to imagine that God, immersed in perfect love and the resulting joy would want to share that experience; not just by showering others with love but by inviting others in to that experience of love. With whom did God choose to share His experience? Us…He created us to share the experience of love with Him, to enter into the same relationship with God that Jesus has with His Father.

With whom did God choose to share His experience? Us…He created us to share the experience of love with Him, to enter into the same relationship with God that Jesus has with His Father.

Can there be any truth more profound? I think not. When Jesus walked the earth He continually invited others along. “Follow Me” was His urging. Some followed; most didn’t. This inviting is, I believe, at the heart of what Jesus means when as His last words to His followers before being crucified He prays for us to be relationally “one” with He and our Father (John 17:22-26).

I have had a few deeply mystical encounters with God in which I have experienced the briefest taste of His love for me. Its power is incapacitating in the moment. The result of each encounter has always been the deepening of my love for Him. And I have the great fortune of experiencing perhaps the best possible human expression of God’s love in my marriage and also with a small, deeply loving community of committed Jesus followers. These experiences have been important events that have moved me along the path of being transformed into the likeness of Jesus. Here is something I’ve discovered along the way: the more I become like Christ, the more I experience the kind of love that exists within the Trinity, and the more I respond to His invitation to join in His love, the more I long for others to experience it…I long to share with you the experience God is sharing with me.

So, I say to you, whoever you are reading this, I have found the Christ…come, and you too will see.

Eros–Self Love

13 Tuesday Nov 2012

Posted by in All, Love

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[Jesus,] who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.
—Hebrews 12:2

Self-love. Eros love, to use the Greek. I love myself and I want happiness for me. Is that wrong? Some would say so; they would say that it is wrong for me to want anything for myself. Real love, they might continue, is selfless and total unconcerned for self. This line of thinking has already caused me no little consternation in my own life as I think of my motives in a loving relationship. It is a common way to think within Christianity, but is this true?

Apparently, Jesus believe I should love myself. After all, He explicitly endorses self-love:

You shall love your neighbor as you love yourself. Apparently, if I do not love myself then what hope has my neighbor of receiving my love? What hope do I have of obeying Jesus if I don’t love myself?

Bernard of Clairvaux, the 12th century monk, offers a progression of four “degrees” of love that help me think through this (see his work, On Loving God). From lowest to highest, they are:

1) Love self for the sake of self. This is selfish, self-centered love. He refers to this as “carnal” love. This “first degree of love” is where we all start.

2) Love God for the sake of self. This is where I begin being “in love” when another is involved. I remember saying, “I can’t live without you.” It is loving another because of the happiness it brought me. I began my Christianity this way; I loved God for what He could do for me. Whether it was keeping me out of hell or keeping me healthy…I loved God for what I got out of the relationship.

3) Love God for solely because He is God. As I persisted in my relationship with God and begin to know Him, I found myself coming to love Him for whom He is. He is God and I love Him for that alone. And, as a consequence, I found that as He drew me closer to Him I began to see myself in the intense light of His perfect holiness. There was nowhere to hide; in every act I saw my sin. I loathed myself for the stink of my own sinfulness.

4) Love self only for the sake of God. God never loathes me. Jesus died for me; there is no greater expression of one’s love for another than this. A reporter once commented to Mother Teresa how much she loved the poor. She replied, “I don’t love the poor; Jesus loves the poor and I loves Jesus.” She loved the poor for the sake of Jesus. So it is with me: Jesus loves me; therefore, I love myself for the sake of Jesus. This is Bernard’s “fourth degree of love.” Given what I know about myself, what goes on within me, I have no other basis for proper self-love than this. Any other basis of self-love would be delusional and be the selfish love of Bernard’s first degree: self-love for my own sake.

If I love myself for God’s sake, then I say to myself, it is very good that I exist. In fact, philosopher Josef Pieper (Faith, Hope, Love) asserts that self-love is the love “on which all other [types of love] are founded and makes all others possible.” If I cannot apply the test, “it is very good that one exists” to myself, then to whom else can I really apply it? If the deepest form of love is union with another, then whom else am I more one with than with myself? As Pieper says, “unity is closer to the source than union.” With Jesus and with my wife I am becoming united; only with myself am I in unity.

Self-love is a consequence of my creation, of believing in my deepest self that it is good that I exist, then it must be good to seek my own happiness. I am, it seems, created to be a hedonist…a hedonist according to Bernard of Clairvaux. What does it mean to be a Christian hedonist?

If eros is self-love, then look at the other extreme, agapē love, the love God has for us. It is often described as selfless love, sacrificial love, a love free of self-interest, self-protection, or self-gratification. We say that Jesus died for us out of His agapē love for us…but then what do we make out of the joy He felt as He went to the cross? He was joyful because He loved His Father and out of love for Him and for us was crucified. Doing something for the One He loved and for us, who He also loved, gave Him joy. How, then, can we say that Jesus’ love was selfless and free of self-interest? Was it purely agapē love as we like to define it? Is there such a thing as love that is absolutely selfless?

Let’s try the philosophical technique of reductio ad absurdum, taking this idea of selfless love to its logical conclusion. If selfless love is best, then what about painful love? If it is good that I get nothing out of love, then wouldn’t it be better if it hurt? No.

This selfless characterization of agapē love sounds to me like a very antiseptic love, and I think it is a wrong characterization. I love my wife and my love gives me great pleasure. Should I not want that for myself? I love myself, shouldn’t I want happiness for me? Frankly, I cannot conceive of loving my wife without the accompanying joy and happiness it brings me. I cannot conceive of loving God joylessly. The feeling seems mutual; the old prophet Zechariah tells us that God sings over us (Zephaniah 3:17).

Eros, self-love, and agapē, selfless love. If self-love is that upon which every other love exists, then where does self-less love fit? Does eros end where agapē begins? I don’t think so. Consider the paradox of hedonism: it is the concept that one cannot find happiness by seeking it; rather, one finds happiness by living a virtuous life. However, one does not deny the received happiness as the reward of virtue. Bernard says the same thing about love:

Love is an affection of the soul, not a contract: it cannot rise from a mere agreement, nor is it so to be gained. It is spontaneous in its origin and impulse; and true love is its own satisfaction. It has its reward; but that reward is the object beloved. For whatever you seem to love, if it is on account of something else, what you do really love is that something else, not the apparent object of desire.

Tricky stuff. It seems that if I love serving God or love making Him happy, then those are the objects of my love and not God Himself. My joy, then, would be based on service to Him (likely as I define it) or His happiness (also likely as I define it) rather than God alone. My love for Jesus must be based on my affirmation that it is very good that He exists and my desire (out of self-love) to be united with Him. I am choosing to reorder my life to be in loving relationship with Him. It that because of self-less love or self-love?

I love God and I love my wife. I hope I would find it true were it ever put to the test that I would do anything for them, even giving my life. It is self-less in the sense that I desire nothing more than them. It is selfish in that out of their joy of being loved I receive the very pleasant reward of joy, the desire for which is born out of my self love, my eros.

So, unconditional love between lovers would be each wanting only the other, and out of the joy of the other experiencing joy. In this light, to even talk of “sacrificial love” seems foreign; for the lover there is no sacrifice, there are only acts of love for one’s beloved. For the joy set before Jesus, he endured the humiliation of the cross…my, what love.

The Glory of Jesus Given to Us?

05 Monday Nov 2012

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The glory which You [God the Father] have given Me [Jesus] I have given to them [Jesus followers], that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. –Jesus; The Biblical Gospel of John, 17:22-23

“It’s very good that you exist.”  Believing this of another is the ultimate in positive affirmation that the other exists, and it is, I have been claiming, the biblical basis of love.  It is what God said about us in the beginning (Genesis 1:31).  It is what we must hear God say to us and more importantly, it is what we must experience from God to be able to love in His way.  It is what we must offer to others if we claim to follow Christ (1John 4:7-21).  However, it is easily misunderstood.

It seems to me that our American culture (all of Western culture?) has taken this “very good that you exist” thing wrongly because of the way our culture has redefined tolerance as affirming anything that makes the other person “happy.”  Consequently, a critical element of love, implied in the statement, has been overlooked.  It is indeed very good that I exist.  I need that affirmation from God and from others in my life.  What it doesn’t mean, however, is that everything I do is good or even that every aspect of who I am is good.  The God of the Bible does not tolerate all behavior and being in the way our society has come to expect.  In other words, who I am and what I do is not indiscriminately excused by God if it is indeed not “good” according to His nature (see my recent blog on forgiveness).  Therefore, as a Jesus follower I cannot indiscriminately affirm aspects of being or behavior that are not “good” according to God’s morality and commands. This applies to me and others–and I’m assuming with great humility that I can know to some extent “good” as defined by God.

I believe that God yearns for our “goodness,” that He wants the best for us; this is clearly seen in the Bible in God’s promises, culminating in Jesus’ death for us and His subsequent resurrection.  Returning to God’s own statement of the very goodness of creation (Genesis 1:31), what is meant there by “good” is “the purpose for which it was created.”  It is very good that all of creation, including you and me, exists for the purpose God intended.  Therefore, it is good that I exist within the context of my becoming fully whom I was created to be.  You, too.  For me, this “becoming” means to journey towards a life ultimately free of the lies in which I have come to believe and the inner wounds I have suffered, a life free of the fears with which I live and the hurt I inflict on others.  I believe Jesus makes this explicitly clear that it is also God’s desire for us in what He says He gives us (see the passage at the top of the page).  He explicitly gives glory to those who follow Him, the very same glory given to Him by God, His Father.

So, what exactly is this glory Jesus gives us?  Theologian M. Robert Mulholland Jr. (Dictionary of Spiritual Theology, Zondervan) notes that an aspect of the Greek word doxa (glory) refers to the “essence of a person, that which makes a person who he or she is” (216).  In John 17:1, Jesus tells us that the Father (God) and the Son (Jesus, God-Man) “glorify” each other.  In other words, both Father and Son find their essence, their true identities only in relationship with each other.  Try this: a human father has no identity apart from his son (or daughter).  It seems obvious that for one to have identity as “father” requires the existence of one’s child.  Similarly, for one to have identity as “son” or “daughter” requires that one has a father.  And so it is with God.  God the Father finds His true identity as Father only in relationship with His Son, Jesus.  Similarly, the Son, Jesus, finds His true identity as Son only in relationship with His Father.  Mutual glorification, therefore, means that only in relationship with each other do Father and Son fully become who they each are (see John 17:1, 5).  And not just any relationship will do, such as acquaintance or friend, it must be a relationship of loving union…they, Father and Son, are one (see John 10:30).

This is the same glory Jesus is offering to us when we choose to follow Him: the glory He has with His Father, God.  Jesus is saying to me that it is only through the same relationship of loving union with God that He has can I find my true identity and become fully who I am meant to be.  (Some writers call this my true self as contrasted with my false self.)  This loving union is the relationship Jesus intends for us in John 17:3 when He defines eternal life as “knowing God and Jesus,” where “knowing” means the most deeply intimate knowing of another person one can imagine.  It is a “knowing” that is most often used when referring to the intimacy between husband and wife that takes a lifetime to achieve (and it is never actually “achieved” since the journey of becoming intimate is eventually interrupted by the death of one spouse–with God, my “knowing” Him, an infinite being, in this deeply intimate way will take an eternity).  Therefore, the glory offered to me by Jesus is to become my true self–the image of God I was created to be– through a relationship of loving union with Him (this relationship is sometimes referred to as the “transformative union” with God).

So, with this understanding of love as affirming the goodness of one’s existence and wanting the best for one, which can only in relationship of loving union with God, then what does it mean for me to love my neighbor as I love myself (Matthew 22:39)?

Self-love is me affirming that it is very good that I exist, where the goodness referred to is that I become freely me–my true self–the me I was created to be, the me whom is free of the baggage of the lies I’ve believed and still believe, the hurts I’ve experienced and caused, the fears that torment me, and the failures that haunt me; it is the me free from all the baggage that hold me captive and feeds my false self.  This is the goodness I intrinsically want for myself, it seems built in to humanity that we each want this for ourselves. I long for this in the depths of my soul…and I can only find it in  a relationship of loving union Christ.

Then, if this is the healthy way I love myself, what about my neighbors?  I surely must want this for them, too.  I must affirm that it is very good that they exist and I must want the best for them, as well, which is for them to become fully the person who God created them to be.  Therefore, I must want them to be in a relationship of loving union with God.  This means I must not want for them anything else, nothing, no matter how pleasant it may seem in the moment, that would interfere with this transformative union with God from starting or from continuing in a healthy way.  And, again, I must exhibit great humility in expressing what I want for and not want for my neighbor.

As for my enemies (Matthew 5:44)…well, the same thing must apply if I am to love them as commanded by God.  I must affirm the goodness of their existence and I must want for them the things that move them toward a relationship of loving union with God.  Only in this way, it seems to me, can I fully and rightly (righteously) hate the things they do to interfere with their relationship with God thereby preventing them from becoming fully themselves as they are created to be by God.

This, I believe, is what it means to hate the sin but love the sinner, whether that sinner is me, my neighbor, or my enemy.

Sadly, not everyone will appreciate this point of view; most, in fact, will not (see Matthew 7:13-14).  Our society spends a lot of money trying to convince us, and we try to convince ourselves and each other, that many, many things and behaviors are good for us when, in fact, they keep us from this type of relationship with God, and, therefore, from becoming who we are in Christ.  Generally, most of us don’t want to become fully who God created us each to be, at least from God’s perspective; rather, we continue to think we know better than God what is best for ourselves.

A relationship of loving union with Jesus, a transformative union: it is what Jesus means when He says He is the only way to God, the Father (John 14:6).  No other relationship will do.  None.

Becoming my true self in relationship with Christ, this is what it truly means to be “saved.”

An Enemy of God…Who, Me?

18 Thursday Oct 2012

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“You have heard that the ancients were told, ‘You shall not commit murder’ and ‘Whoever commits murder shall be liable to the court.’ But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, ‘You good-for-nothing,’ shall be guilty before the supreme court; and whoever says, ‘You fool,’ shall be guilty enough to go into the fiery hell.”
–Jesus; the Gospel of Matthew, 5:21-22

It is very good that you exist. This, according to philosophers and, I believe, the Bible, is the basis of love. I left off wondering whether I could really say that to an enemy, someone like, say, the killer of this 10-year old Colorado girl, or the Taliban who shot the 14-year old Pakistani girl who stood up in her country for the right for women to be educated. Is it really very good that these kinds of people exist?

In His famous speech, called the Sermon on the Mount because it was made on a hillside, Jesus equates anger with murder. Broadly speaking, it seems there are two kinds of anger. First, there is “other-centered” anger born out of wanting the best for another: “You knew the material but you failed the test!” Jesus’ anger was this kind of “other-centered” anger. The other kind of anger is “self-centered” anger. This anger arises in me when you act to thwart my will by not letting me have my way or what I think I deserve: “That idiot cut me off in traffic.” The vast majority of anger is this type, I think.

At first, Jesus’ equating anger with murder seems astonishing, particularly when I realize He is talking about any self-centered anger, even angry thoughts. After all, don’t we say, “sticks and stones can break my bones, but words can never hurt me.” Every school child learns this rhyme. We learn to excuse words spoken in anger at an early age. Yet Jesus doesn’t seem to distinguish between types of anger, all is equated with murder. The angry and the murderer are each destined for a “fiery hell.”

Why does Jesus do this, set this impossibly high standard by equating anger and murder? Isn’t it because anger is one of the roots of evil acts in the world? Jesus’ brother James says it this way (James 4:1-4):

“Where do you think all these appalling wars and quarrels come from? Do you think they just happen? Think again. They come about because you want your own way, and fight for it deep inside yourselves.

You lust for what you don’t have and are willing to kill to get it. You want what isn’t yours and will risk violence to get your hands on it. … You’re spoiled children, each wanting your own way. …

If all you want is your own way, flirting with the world every chance you get, you end up enemies of God and his way.”

Self-righteous anger denies that it is very good that the other exists. It says instead, “Get out of my way, your very existence is impeding me!” Murder may be the ultimate expression of this anger–the actual causing another to cease to exist–however, whether murder, other violent acts, abusive words, angry outbursts, or hurtful thoughts, all come from self-centered anger; the root is the same for all. So, according to James, even an angry thought born out of my self-centeredness makes me an enemy of God as much as the murderer!

It is very good that you exist. The murder kills; I act out of only run-of-the-mill anger; we are both guilty in the eyes of a Holy God. So, if I can’t say that it is very good that the killer exists, then how can I say it about myself? And yet, God says it about both of us, the angry and the murderer. How can that be? More thinking to come…

We Are Blessed

17 Wednesday Oct 2012

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God created man in His own image, in the image of God He created him; male and female He created them. God blessed them…
–The Biblical Creation Account; Genesis 1:27-28

In his book, Faith, Hope, Love, Josef Pieper examines the language we use to describe the various types of love, (e.g., self-love, friendship love, erotic love, selfless love) and finds a common theme regarding the nature of love: acceptance, in the sense of the Latin meaning, “good.” God’s first act toward created man and woman was to “bless” them, to praise their existence and to accept the first humans as “very good” (Genesis 1:31) “It is very good that you exist,” He says to all of mankind. This acceptance is based on nothing other than our very existence as humans, not our looks, our performance, or any other quality beyond our existence as humans.

Setting aside for a moment the fact we each have behaviors that should not be excused, stop and feel this statement: It is very good that you exist as a human being.

It is very good that you exist; for me, this offers the most profound comfort, a near tear-producing sense of acceptance in the core of my being. I feel a freedom I have never known, freedom from trying to earn acceptance and freedom from the fear of losing it. In God’s eyes, it is very good that I exist. God said it a little differently to His Son Jesus: “This is my Beloved in whom I wam well pleased.” This is the love God has for us, too.

Philosophers going back to Plato have tied one’s love to the acceptance of the other’s existence. Further, they have noticed that there are healthy degrees of acceptance. For example, I feel toward a stranger, and toward a friend, and toward my wife that it is very good that they each exist. Yet it is clear to me, and these philosophers agree, that I feel a different degree of passion toward a stranger than I feel toward my wife.

In the case of the stranger my affirmation of his goodness of existence simply acknowledges he is a creation of God. I have a general, caring passion–love–for him in the sense that he is a fellow human being. At the other end of the scale, however, my love toward my earthly beloved (my wife), entails an additional desire or passion to be united with her: a desire that we two become one flesh (Genesis 2:22-25). We remain remain distinct persons, but are united by a common passion to deeply know the other.

My longing for oneness with my wife is not surprising to me. It is a result of my Trinitarian theology. God is three separate persons, distinct in that the Son is the begotten of the Father and the Spirit precedes from Father and Son. And yet they are one in essence, each sharing the attributes of God. They are also one in relationship: theologians call it “mutual interpenetration,” Father, Son, and Spirit each in the other and each with the other in them. There is unity in their diversity.

I’m made in the image of God, Who is love. While God cannot share His essence with me, those things that make Him God, such as His infinite nature (I am forever finite), He has elected to allow me to share in His relationship; I am one with Him in relationship (see Jesus’ words in John 17:25-26). So, it is no surprise to me that in an earthly relationship I should long to be one in relationship with my beloved, my wife.

Great stuff, at least to me.

So, my love for another, in its most basic form, is the affirmation that it is very good that the other exists. But…doesn’t this understanding of love make it that much harder to obey Jesus and love my enemies, and in this particular case, Jessica’s killer? Can I really say to this killer, “It is very good that you exist?”

It Was Very Good

15 Monday Oct 2012

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God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day.
–The Biblical Creation Account; Genesis 1:31

God talks to me a lot. That may sound funny to many; however, it is true. No, it is not an audible voice; rather, He speaks to me through others, usually authors, and most frequently through authors who are no longer living. Is has ceased to surprise me that as I am puzzling over a question authors will appear with whom I can enter into the question at hand. This quetins of loving one’s enemy is no exception. Enter Josef Pieper, a German Christian (Catholic) philosopher who specializes in the writings of Thomas Aquinas. My thinking is my interacting with his (Faith, Hope, Love, Ignatius Books) writing on love and that of others.

Love is one of the three theological virtues; faith and hope are the other two. The greatest of these is love (1Corinthians 13:13); faith and hope cannot be understood apart from love. But, what does it mean to love? Poets have tried for millennia to describe it. “How do I love thee…” Elizabeth Barrett Browning famously asks, then tries to answer. St. Paul, the poet, tries to describe love in his letter to Corinth (Love is patient, love is kind,…1Corinthians 13:4-8). Poetry, in fact, seems to be the only language we have to express love, and even often it seems inadequate even in the hands of a master poet.

St. John, often called the Apostle of Love, dispenses with poetry and states a brute fact: God is love (1John 4:8). This is what Christians believe and it is at the heart of the Christian conception of love: we must love our neighbors because God first loved us (1John 4:19); failure on our part calls into question our love for God (1John 4:20); mutual abiding, God in us, us in God, perfects love within us (1John 4:16-17).

The Christian account of creation begins with, “In the beginning, God created…” All that is other than the Trinitarian God Himself–Father, Son, Holy Spirit–has been created by God, this is the Christian view. At the end of the creation period (six days or day-ages), God “saw all that He had made, and behold, it was very good” (Genesis 1:31). It was very good. In God’s eyes, it is good that the creation exists. Why is the creation “good”?

To answer that question, it seems to me, is to answer the question, “Why did God create?” I can’t pretend to know the motives of God; however, perhaps we can infer at least some of the answer. The trajectory of the Christian scriptures, the Bible, tell us that God wants a relationship with us, and more than a God-servant relationship, He wants to share the very relationship with us that exists between God the Father and God the Son (Jesus). We are invited to be one with Jesus as Jesus is one with God the Father (John 17:25-26). Perhaps, then, the love that exists between the three persons of the Trinity is so profound that this loving God determined to share it with created beings made in His image (human beings, see Genesis 1:26).