In my opinion this book is very useful to understand how important purely Spiritual forces (as opposed to the desires of men) are the ones that make and keep fellowship within a congregation for its health. I do believe that there is a value and purpose for "human love" to operate within the church for the sake of its strength. Unfortunately I don't have a discourse to quote, just personal experience in order to back up my opinion....
--"The community of the Spirit is the fellowship of those who are called by Christ; human community of spirit is the fellowship of devout souls."
There was a good deal of wisdom in this concept, especially in light of the last blog entry I made on my personal preference to often be alone. Human community, in my case as in most any, is comprised of maximizing time around those whom one finds most approvable and ideal, and decreasing the opposite kind of company. But this is not how God wants us to live.
--"...in human community of spirit there grows the dark love of good and evil desire, eros."
It is important to pay attention that eros is composed of both bad and good desires.
--" In the former there is ordered, brotherly service, in the latter disordered desire for pleasure; in the former humble subjection to the brethren, in the latter humble yet haughty subjection of a brother to one's own desire. "
It could also be argued that there is a kind of eros, or desire, operating within the community of Spirit (agape), because as one believes and trusts in God's work in men, they become satisfied and comforted in those passions, confident they will be met by a God who is listening.
--"He has been overpowered, but not won over by the thing itself. Here is where the humanly converted person breaks down and thus makes it evident that his conversion was effected, not by the Holy Spirit, but by a man, and therefore has no stability."
This is a valuable insight for those times and persons who struggle to capture a real sense of identity and independence from values and regulations of peers.
--"...human love is by its very nature desire -- desire for human community. So long as it can satisfy this desire in some way, it will not give it up, even for the sake of truth, even for the sake of genuine love for others. But where it can no longer expect its desire to be fulfilled, there it stops short -- namely, in the face of an enemy. There it turns to hatred, contempt, and calumny."
This is not true if speaking of Christians, who know and are driven by both human motivations and Spiritual motivations. Human love and longing for "fusion" with another was part of God's design for us. God created man so to share His love with another. Jesus Christ, while a man, longed to be fulfilled with the closeness of those who loved him. "Father, why have you forsaken me?" "I have longed to share this passover with you." In these examples we see that Jesus did not pine just for fellowship from above but also from those on the earth. Therefore I would edit Bonhoeffer's statement to say: "human love is by its very nature desire -- desire for community (in general)." To think that it is ungodly, or unSpiritual, to find fulfillment in the face of another human being, is to deny the way that God made us, and the way that God has used the church to edify, uplift and satisfy the purpose for which we are created; in short, to live love.
--"Because Christ stands between me and others, I dare not desire direct fellowship with them. As only Christ can speak to me in such a way that I may be saved, so others, too, can be saved only by Christ himself. This means that I must release the other person from every attempt of mine to regulate, coerce, and dominate him with my love. The other person needs to retain his independence of me..."
I guess this perspective would find itself in many ways at odds with the concept of "lifestyle evangelism."
It is true to a point that, when we find fulfillment on earth with a kindred spirit and the experience of being close to such a person, the voice and presence and realness of God becomes lessened and less important to cultivate. So for those who are struggling with faith, perhaps this kind of earthly fulfillment is at odds with Spiritual growth.
However they are not always at odds. Can not an accountability partner also be admirable and desireable? I have a mentor who has been by my side for serveral years now, and while she attempts to regulate me when we are together she has not replaced or diminshed the realness of God but rather made my sensitivity to God's salvation stronger. Would not such a relationship be characterized roughly in the same way Bonhoeffer describes: "in the human community of spirit there rules, along with the Word, the man who is furnished with exceptional powers, experience, and magical, suggestive capacities"?
He is on target saying desire is what rules the human goal of community, and so what we seek and what we build can become sinful or imbalanced to deny the Spirit of God, to varying degrees. It is true that those whom I desire to be close to can become an end in itself. But as a Christian my testimony is this: the eros in me, the desires I have, do not always serve myself above others. I can say that where I admired someone I was also aware that true love called me, teaching me the corollary of God and His boundaries, which make the experience of loving a person more powerful and satisfying. Agape was born of eros. Yes, Christians are from time to time slow to obey God and, at times, make mistakes to desire human fellowship beyond what they ought. It is also true that we make the mistake of rejecting human fellowship more than we ought. But the point, as Julie and I have already discovered through an intense but brief discussion of the matter, is more importantly about learning to surrender. When we become aware that we have drifted too far off course of loving in Christ's way, a way that is letting the other person be free to believe God, we have a choice to keep on or to surrender and admit that it has turned off course. When we surrender we learn so many important things. We learn self-control from the LORD, we learn to hope the best in others, we learn more about God's grace. As Julie said, if it is all about surrender, then knowing and needing God's mercy every moment is the most pleasing way to live for God.
So, desires in themself are not bad. They are God-given that we might learn endurance through trials, to refine our faith, to transform us into His likeness.
Friday, August 24, 2007
Tuesday, August 21, 2007
Human and Spiritual Love
This book just walked into my life.
"
Because Christian community is founded solely on Jesus Christ, it is a spiritual and not a psychic reality. ... The basis of all spiritual reality is the clear, manifest Word of God in Jesus Christ. The basis of all human reality is the dark, turbid urges and desires of the human mind. The basis of the community of the Spirit is truth; the basis of the human community is desire. ... The community of the Spirit is the fellowship of those who are called by Christ; human community of spirit is the fellowship of devout souls. In the community of the Spirit there burns the bright love of brotherly service, agape; in human community of spirit there grows the dark love of good and evil desire, eros. In the former there is ordered, brotherly service, in the latter disordered desire for pleasure; in the former humble subjection to the brethren, in the latter humble yet haughty subjection of a brother to one's own desire. In the community of the Spirit of the Word of God alone rules; in the human community of spirit there rules, along with the Word, the man who is furnished with exceptional powers, experience, and magical, suggestive capacities. There God's Word alone is binding; here, besides the Word, men bind others to themselves. There all power, honor and dominion are surrendered to the Holy Spirit, here spheres of human influence of a personal nature are sought and cultivated. It is true, in so far as these are devout men, that they do this with the intention of serving the highest and the best, but in actuality the result is to dethrone the Holy Spirit, to relegate Him to remote unreality. In actuality, it is only the human that is operative here. In the Spiritual realm the Spirit governs; in human community, psychological techniques and methods. In the former naive, unpsychological, unmethodical, helping love is extended toward one's brother; in the latter psychological analysis and construction; in the one the service is simple and humble; in the other service consists of a searching, calculating analysis of a stranger.
Perhaps the contrast between spiritual and human reality can be made most clear in the following observation: Within the spiritual community there is never, nor in any way any "immediate" relationship of one to another, whereas human community expresses a profound, elemental, human desire for community, for immediate contact with other human souls, just as in the flesh there is the urge for physical merger with other flesh. Such desire of the human soul seeks a complete fusion of I and Thou, whether this occur in the union of love or, what is after all the same thing, in the forcing of another person into one's sphere of power and element, securing for himself the admiration, the love, or the fear of the weak. Here human ties, suggestions, and bonds are everything, and in the immediate community of souls we have reflected the distorted image of everything that is originally and solely peculiar to community mediated through Christ.
Thus there is a thing as human absorption. It appears in all forms of conversion wherever the superior power of one person is consciously or unconsciously misused to influence profoundly and draw into his spell another individual or a whole community. Here one soul operates directly upon another soul. The weak have been overcome by the strong, the resistance of the weak has broken down under the influence of another person. He has been overpowered, but not won over by the thing itself. This becomes evident as soon as the demand is made that he throw himself into the cause itself, independently of the person to whom he is bound, or possibly in opposition to this person. Here is where the humanly converted person breaks down and thus makes it evident that his conversion was effected, not by the Holy Spirit, but by a man, and therefore has no stability.
Likewise, there is a human love of one's neighbor. Such passion is capable of prodigious sacrifices. Often it far surpasses genuine Christian love in fervent devotion and visible results. It speaks the Christian language with overwhelming and stirring eloquence. But it is what Paul is speaking of when he says: "And though I bestow all my goods to feed the poor, and though I give my body to be burned" -- in other words, though I combine the utmost deeds of love with the utmost of devotion -- "and have not charity [that is, the love of Christ], it profiteth me nothing." (I cor. 13:3) Human love is directed to the other person for his own sake, spiritual love loves him for Christ's sake. Therefore, human love seeks direct contact with the other person; it loves him not as a free person but as one whom it binds to itself. It wants to gain, to capture by every means; it uses force. It desires to be irresistible, to rule.
Human love has little regard for truth. It makes the truth relative, since nothing, not even the truth, must come between it and the beloved person. Human love desires the other person, his company, his answering love, but it does not serve him. On the contrary, it continues to desire even when it seems to be serving. There are two marks, both of which are one and the same thing, that manifest the difference between spiritual and human love: Human love cannot tolerate the dissolution of a fellowship that has become false for the sake of genuine fellowship, and human love cannot love an enemy, that is, one who seriously and stubbornly resists it. Both spring from the same source: human love is by its very nature desire -- desire for human community. So long as it can satisfy this desire in some way, it will not give it up, even for the sake of truth, even for the sake of genuine love for others. But where it can no longer expect its desire to be fulfilled, there it stops short -- namely, in the face of an enemy. There it turns to hatred, contempt, and calumny.
Right here is the point where spiritual love begins. This is why human love becomes personal hatred when it encounters genuine spiritual love, which does not desire but serves. Human love makes itself an end in itself. It creates of itself an end, an idol which it worships, to which it must subject everything. It nurses and cultivates an ideal, it loves itself, and nothing else in the world. Spiritual love, however, comes from Jesus Christ, it serves him alone, it knows that it has no immediate access to other persons.
Jesus Christ stands between the lover and the others he loves. I do not know in advance what love of others means on the basis of the general idea of love that grows out of my human desires -- all this may rather be hatred and an insidious kind of selfishness in the eyes of Christ. What love is, only Christ tells in his Word. Contrary to all my own opinions and convictions, Jesus Christ will tell me what love toward the brethren really is. Therefore, spiritual love is bound solely to the Word of Jesus Christ. Where Christ bids me to maintain fellowship for the sake of love, I will maintain it. Where his truth enjoins me to dissolve a fellowship for love's sake, there I will dissolve it, despite all the protests of my human love. Because spiritual love does not desire but rather serves, it loves an enemy as a brother. It originates neither in the brother nor in the enemy but in Christ and his Word. Human love can never understand spiritual love, for spiritual love is from above; it is something completely strange, new, and incomprehensible to all earthly love.
Because Christ stands between me and others, I dare not desire direct fellowship with them. As only Christ can speak to me in such a way that I may be saved, so others, too, can be saved only by Christ himself. This means that I must release the other person from every attempt of mine to regulate, coerce, and dominate him with my love. The other person needs to retain his independence of me; to be loved for what he is, as one for whom Christ became man, died, and rose again, for whom Christ bought forgiveness of sins and eternal life. Because Christ has long since acted decisively for my brother, before I could begin to act, I must leave him his freedom to be Christ's; I must meet him only through the mediation of Christ. Human love constructs its own image of the other person, of what he is and what he should become. It takes the life of the other person into his own hands. Spiritual love recognizes the true image of the other person which he has received from Jesus Christ; the image that Jesus Christ himself embodied and would stamp upon all men.
Therefore, spiritual love proves itself in that everything it says and does commends Christ. It will not seek to move others by all too personal, direct influence, by impure interference in the life of another. It will not take pleasure in pious, human fervor and excitement. It will rather meet the other person with the clear Word of God and be ready to leave him alone with this Word for a long time, willing to release him again in order that Christ may deal with him. It will respect the line that has been drawn between him and us by Christ, and it will find full fellowship with him in the Christ who alone binds us together. Thus this spiritual love will speak to Christ about a brother more than to a brother about Christ. It knows that the most direct way to others is always through prayer to Christ and that love of others is wholly dependent upon the truth in Christ. It is out of this love that John the disciple speaks. "I have no greater joy than to hear that my children walk in the truth" (3 John 4).
... The existence of any Christian life together depends on whether it succeeds at the right time in bringing out the ability to distinguish between a human ideal and God's reality, between spiritual and human community.
"
-- Life Together, by Dietrich Bonhoeffer; pp. 31-37
"
Because Christian community is founded solely on Jesus Christ, it is a spiritual and not a psychic reality. ... The basis of all spiritual reality is the clear, manifest Word of God in Jesus Christ. The basis of all human reality is the dark, turbid urges and desires of the human mind. The basis of the community of the Spirit is truth; the basis of the human community is desire. ... The community of the Spirit is the fellowship of those who are called by Christ; human community of spirit is the fellowship of devout souls. In the community of the Spirit there burns the bright love of brotherly service, agape; in human community of spirit there grows the dark love of good and evil desire, eros. In the former there is ordered, brotherly service, in the latter disordered desire for pleasure; in the former humble subjection to the brethren, in the latter humble yet haughty subjection of a brother to one's own desire. In the community of the Spirit of the Word of God alone rules; in the human community of spirit there rules, along with the Word, the man who is furnished with exceptional powers, experience, and magical, suggestive capacities. There God's Word alone is binding; here, besides the Word, men bind others to themselves. There all power, honor and dominion are surrendered to the Holy Spirit, here spheres of human influence of a personal nature are sought and cultivated. It is true, in so far as these are devout men, that they do this with the intention of serving the highest and the best, but in actuality the result is to dethrone the Holy Spirit, to relegate Him to remote unreality. In actuality, it is only the human that is operative here. In the Spiritual realm the Spirit governs; in human community, psychological techniques and methods. In the former naive, unpsychological, unmethodical, helping love is extended toward one's brother; in the latter psychological analysis and construction; in the one the service is simple and humble; in the other service consists of a searching, calculating analysis of a stranger.
Perhaps the contrast between spiritual and human reality can be made most clear in the following observation: Within the spiritual community there is never, nor in any way any "immediate" relationship of one to another, whereas human community expresses a profound, elemental, human desire for community, for immediate contact with other human souls, just as in the flesh there is the urge for physical merger with other flesh. Such desire of the human soul seeks a complete fusion of I and Thou, whether this occur in the union of love or, what is after all the same thing, in the forcing of another person into one's sphere of power and element, securing for himself the admiration, the love, or the fear of the weak. Here human ties, suggestions, and bonds are everything, and in the immediate community of souls we have reflected the distorted image of everything that is originally and solely peculiar to community mediated through Christ.
Thus there is a thing as human absorption. It appears in all forms of conversion wherever the superior power of one person is consciously or unconsciously misused to influence profoundly and draw into his spell another individual or a whole community. Here one soul operates directly upon another soul. The weak have been overcome by the strong, the resistance of the weak has broken down under the influence of another person. He has been overpowered, but not won over by the thing itself. This becomes evident as soon as the demand is made that he throw himself into the cause itself, independently of the person to whom he is bound, or possibly in opposition to this person. Here is where the humanly converted person breaks down and thus makes it evident that his conversion was effected, not by the Holy Spirit, but by a man, and therefore has no stability.
Likewise, there is a human love of one's neighbor. Such passion is capable of prodigious sacrifices. Often it far surpasses genuine Christian love in fervent devotion and visible results. It speaks the Christian language with overwhelming and stirring eloquence. But it is what Paul is speaking of when he says: "And though I bestow all my goods to feed the poor, and though I give my body to be burned" -- in other words, though I combine the utmost deeds of love with the utmost of devotion -- "and have not charity [that is, the love of Christ], it profiteth me nothing." (I cor. 13:3) Human love is directed to the other person for his own sake, spiritual love loves him for Christ's sake. Therefore, human love seeks direct contact with the other person; it loves him not as a free person but as one whom it binds to itself. It wants to gain, to capture by every means; it uses force. It desires to be irresistible, to rule.
Human love has little regard for truth. It makes the truth relative, since nothing, not even the truth, must come between it and the beloved person. Human love desires the other person, his company, his answering love, but it does not serve him. On the contrary, it continues to desire even when it seems to be serving. There are two marks, both of which are one and the same thing, that manifest the difference between spiritual and human love: Human love cannot tolerate the dissolution of a fellowship that has become false for the sake of genuine fellowship, and human love cannot love an enemy, that is, one who seriously and stubbornly resists it. Both spring from the same source: human love is by its very nature desire -- desire for human community. So long as it can satisfy this desire in some way, it will not give it up, even for the sake of truth, even for the sake of genuine love for others. But where it can no longer expect its desire to be fulfilled, there it stops short -- namely, in the face of an enemy. There it turns to hatred, contempt, and calumny.
Right here is the point where spiritual love begins. This is why human love becomes personal hatred when it encounters genuine spiritual love, which does not desire but serves. Human love makes itself an end in itself. It creates of itself an end, an idol which it worships, to which it must subject everything. It nurses and cultivates an ideal, it loves itself, and nothing else in the world. Spiritual love, however, comes from Jesus Christ, it serves him alone, it knows that it has no immediate access to other persons.
Jesus Christ stands between the lover and the others he loves. I do not know in advance what love of others means on the basis of the general idea of love that grows out of my human desires -- all this may rather be hatred and an insidious kind of selfishness in the eyes of Christ. What love is, only Christ tells in his Word. Contrary to all my own opinions and convictions, Jesus Christ will tell me what love toward the brethren really is. Therefore, spiritual love is bound solely to the Word of Jesus Christ. Where Christ bids me to maintain fellowship for the sake of love, I will maintain it. Where his truth enjoins me to dissolve a fellowship for love's sake, there I will dissolve it, despite all the protests of my human love. Because spiritual love does not desire but rather serves, it loves an enemy as a brother. It originates neither in the brother nor in the enemy but in Christ and his Word. Human love can never understand spiritual love, for spiritual love is from above; it is something completely strange, new, and incomprehensible to all earthly love.
Because Christ stands between me and others, I dare not desire direct fellowship with them. As only Christ can speak to me in such a way that I may be saved, so others, too, can be saved only by Christ himself. This means that I must release the other person from every attempt of mine to regulate, coerce, and dominate him with my love. The other person needs to retain his independence of me; to be loved for what he is, as one for whom Christ became man, died, and rose again, for whom Christ bought forgiveness of sins and eternal life. Because Christ has long since acted decisively for my brother, before I could begin to act, I must leave him his freedom to be Christ's; I must meet him only through the mediation of Christ. Human love constructs its own image of the other person, of what he is and what he should become. It takes the life of the other person into his own hands. Spiritual love recognizes the true image of the other person which he has received from Jesus Christ; the image that Jesus Christ himself embodied and would stamp upon all men.
Therefore, spiritual love proves itself in that everything it says and does commends Christ. It will not seek to move others by all too personal, direct influence, by impure interference in the life of another. It will not take pleasure in pious, human fervor and excitement. It will rather meet the other person with the clear Word of God and be ready to leave him alone with this Word for a long time, willing to release him again in order that Christ may deal with him. It will respect the line that has been drawn between him and us by Christ, and it will find full fellowship with him in the Christ who alone binds us together. Thus this spiritual love will speak to Christ about a brother more than to a brother about Christ. It knows that the most direct way to others is always through prayer to Christ and that love of others is wholly dependent upon the truth in Christ. It is out of this love that John the disciple speaks. "I have no greater joy than to hear that my children walk in the truth" (3 John 4).
... The existence of any Christian life together depends on whether it succeeds at the right time in bringing out the ability to distinguish between a human ideal and God's reality, between spiritual and human community.
"
-- Life Together, by Dietrich Bonhoeffer; pp. 31-37
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