When two people are under the influence of the most violent, most insane, most delusive, and most transient of passions, they are required to swear that they will remain in that excited, abnormal, and exhausting condition continuously until death do them part. And though of course nobody expects them to do anything so impossible and so unwholesome, yet the law that regulates their relations, and the public opinion that regulates that law, is actually founded on the assumption that the marriage vow is not only feasible but beautiful and holy, and that if they are false to it, they deserve no sympathy and no relief.
A while back Bradley Monton invited his friend and colleague, Nicole Hassoun, to post an incipient sketch of an argument against the existence or goodness of the Christian God. The basic thrust of her concern is as follows: "Perhaps I have the story wrong, … but it seems to me that several things are true of love. First, if I love someone, I cannot believe that that person deserves eternal suffering. … Second, when someone I love is hurt, that hurts me. I could not be perfectly happy if someone I loved was suffering for eternity. I cannot even conceive of such a thing. But then it seems there is a problem. For, I could be saved while someone I love is not saved. Then I could be perfectly happy in heaven while a person I love is burning in hell. But if I love someone, I cannot even think this is possible. So I should not, if I love, believe in this kind of Christianity. It could not be right unless my love would disappear at the gates of heaven (or some such) and why, I wonder, would that be? Wouldn´t it be better if heaven had my love in it? Wouldn’t I be happier in love?" My own cursory, and incipient, response follows…
Andrew Marin’s life changed forever when his three best friends came out to him in three consecutive months. Suddenly he was confronted with the gay, lesbian, bisexual and transgender community (GLBT) firsthand. And he was compelled to understand how he could reconcile his friends to his faith. In an attempt to answer that question, he and his wife relocated to Boystown, a predominantly GLBT community in Chicago. And from his experience and wrestling has come his book, Love Is an Orientation, a work which elevates the conversation between Christianity and the GLBT community, moving the focus from genetics to gospel, where it really belongs. Why are so many people who are gay wary of people who are Christians? Do GLBT people need to change who they are? Do Christians need to change what they believe? Love Is an Orientation is changing the conversation about sexuality and spirituality, and building bridges from the GLBT community to the Christian community and, more importantly, to the good news of Jesus Christ. ~ Publisher’s Description
One of Soren Kierkegaard’s most important writings, Works of Love is a profound examination of the human heart, in which the great philosopher conducts the reader into the inmost secrets of Love. "Deep within every man," Kierkegaard writes, "there lies the dread of being alone in the world, forgotten by God, overlooked among the household of millions upon millions." Love, for Kierkegaard, is one of the central aspects of existence; it saves us from isolation and unites us with one another and with God. This new edition of Works of Love features an original foreword by Kierkegaard scholar George Pattison. ~ Product Description
Happiness isn’t impossible to describe. But, paradoxically, no one can listen to descriptions of happiness for long. Compare Dante’s Inferno with Dante’s Paradiso. Dante’s beloved Beatrice would have died of boredom if he had tried reading to her from Paradiso rough drafts. On a less exalted plane, let any huggy-lovey couple show you their honeymoon slides.
But the answer seems too easy, too glib. Yes, God saved us because he loved us. But he is God. He has infinite imagination. Couldn’t he have dreamed up a different redemption? Couldn’t he have saved us with a pang of hunger, a word of forgiveness, a single drop of blood? And if he had to die, then for God’s sake — for Christ’s sake — couldn’t he have died in bed, died with dignity? Why was he condemned like a criminal? Why was his back flayed with whips? Why was his head crowned with thorns? Why was he nailed to wood and allowed to die in frightful, lonely agony? Why was the last breath drawn in bloody disgrace, while the world for which he lay dying egged on his executioners with savage fury like some kind of gang rape by uncivilized brutes in Central Park? Why did they have to take the very best? One thing we know — we don’t comprehend the love of Jesus Christ. Oh, we see a movie and resonate to what a young man and woman will endure for romantic love. We know that when the chips are down, if we love wildly enough we’ll fling life and caution to the winds for the one we love. But when it comes to God’s love in the broken, blood-drenched body of Jesus Christ, we get antsy and start to talk about theology, divine justice, God’s wrath, and the heresy of universalism.
In my ministry as a vagabond evangelist, I have encountered shocking resistance to the God whom the Bible defines as Love. The skeptics range from the oily, over-polite professionals who discreetly drop hints of the heresy of universalism, to the Bible thumper who sees only the dusty, robust war God of the Pentateuch, and who insists on restating the cold demands of rule-ridden perfectionism.
The debunkers stigmatise as slush and sentimentality a very great deal of what their fathers said in praise of love. They are always pulling up and exposing the grubby roots of our natural loves. But I take it we must listen neither “to the over-wise nor to the over-foolish giant.” The highest does not stand without the lowest. A plant must have roots below as well as sunlight above and roots must be grubby. Much of the grubbiness is clean dirt if only you will leave it in the garden and not keep on sprinkling it over the library table. The human loves can be glorious images of Divine love.
Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the very verge of despair… Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer.
At times we need to know that the Lord is a God of justice. When slumbering giants of injustice emerge in the earth, we need to know that there is a God of power who can cut them down like the grass and leave them withering like the green herb. When our most tireless efforts fail to stop the surging sweep of oppression, we need to know that in this universe is a God whose matchless strength is a fit contrast to the sordid weakness of man. But there are also times when we need to know that God possesses love and mercy. When we are staggered by the chilly winds of adversity and battered by the raging storms of disappointment and when through our folly and sin we stray into some destructive far country and are frustrated because of a strange feeling of homesickness, we need to know that there is Someone who loves us, cares for us, understands us, and will give us another chance. When days grow dark and nights grow dreary, we can be thankful that our God combines in his nature a creative synthesis of love and justice which will lead us through life’s dark valleys and into sunlit pathways of hope and fulfillment.
There is only one situation I can think of in which men and women make an effort to read better than they usually do. When they are in love and reading a love letter, they read for all they are worth. They read every word three ways; they read between the lines and in the margins. They may even take the punctuation into account. Then, if never before or after, they read.
St. John’s saying that God is love has long been balanced in my mind against the remark of a modern author (M. Denis de Rougement) that “love ceases to be a demon only when he ceases to be a god”; which of course can be re-stated in the form “begins to be a demon the moment he begins to be a god.” This balance seems to me an indispensable safeguard. If we ignore it the truth that God is love may slyly come to mean for us the converse, that love is God. I suppose that everyone who has thought about the matter will see what M. de Rougemont meant. Every human love, at its height, has a tendency to claim for itself a divine authority. Its voice tends to sound as if it were the will of God Himself. It tells us not to count the cost, it demands of us a total commitment, it attempts to over-ride all other claims and insinuates that any action which is sincerely done “for love’s sake” is thereby lawful and even meritorious. That erotic love and love of one’s country may thus attempt to “become gods” is generally recognised. But family affection may do the same.
In each of my friends there is something that only some other friend can fully bring out. By myself I am not large enough to call the whole man into activity; I want other lights than my own to show all his facets. Now that Charles [Williams] is dead, I shall never again see Ronald’s [Tolkien] reaction to a specifically Caroline joke. Far from having more of Ronald, having him “to myself” now that Charles is away, I have less of Ronald. Hence true friendship is the least jealous of loves. Two friends delight to be joined by a third, and three by a fourth, if only the newcomer is qualified to become a real friend. They can then say, as the blessed souls say in Dante, “Here comes one who will augment our loves.” For in this love “to divide is not to take away”. Of course the scarcity of kindred souls — not to mention the practical consideration about the size of rooms and the audibility of voices — sets limits to the enlargement of the circle; but within those limits we possess each friend not less but more as the number of those with whom we share him increases. In this, Friendship exhibits a glorious “nearness by resemblance” to Heaven itself where the very multitude of the blessed (which no man can number) increases the fruition which each has of God. For every soul, seeing Him in her own way, doubtless communicates that unique vision to all the rest. That, says an old author, is why the Seraphim in Isaiah’s vision are crying “Holy, Holy, Holy” to one another (Isaiah 6:3). The more we thus share the Heavenly Bread between us, the more we shall all have.
We use a most unfortunate idiom when we say, of a lustful man prowling the streets, that he “wants a woman”. Strictly speaking, a woman is just what he does not want. He wants a pleasure for which a woman happens to be the necessary piece of apparatus. How much he cares about the woman as such may be gauged by his attitude to her five minutes after fruition (one does not keep the carton after one has smoked the cigarettes).
One other thing that Arthur taught me was to love the bodies of books. I had always respected them. My brother and I might cut up a stepladder without scruple; to have thumb-marked or dog’s-eared a book would have filled us with shame. But Arthur did not merely respect, he was enamored; and soon, I too. The set up of the page, the feel and smell of the paper, the differing sounds that different papers make as you turn the leaves, became sensuous delights. This revealed to me a flaw in Kirk. How often have I shuddered when he took a new classical text of mine in his gardener’s hands, bent back the boards till they
creaked, and left his sign on every page.
The life of Man is a long march through the night, surrounded by invisible foes, tortured by weariness and pain, towards a goal that few can hope to reach, and where none may tarry long. One by one, as they march, our comrades vanish from our sight, seized by the silent orders of omnipotent Death. Very brief is the time in which we can help them, in which their happiness or misery is decided. Be it ours to shed sunshine on their path, to lighten their sorrows by the balm of sympathy, to give them the pure joy of a never-tiring affection, to strengthen failing courage, to instill faith in hours of despair. Let us not weigh in grudging scales their merits and demerits, but let us think only of their need — of the sorrows, the difficulties, perhaps the blindnesses, that make the misery of their lives; let us remember that they are fellow-sufferers in the same darkness, actors in the same tragedy as ourselves.
The institution of marriage makes a parasite of woman, an absolute dependent. It incapacitates her for life’s struggle, annihilates her social consciousness, paralyzes her imagination, and then imposes its gracious protection, which is in reality a snare, a travesty on human character. Love, the strongest and deepest element in all lives, the harbinger of hope, of joy, of ecstasy; love, the defier of all laws, of all conventions; love, the freest, the most powerful moulder of human destiny; how can such an all-compelling force be synonymous with that poor little State and Church-begotten weed, marriage?
In this timeless speech, Henry Drummond argues that the greatest thing, the summum bonum, is love. But this love is not here just a cliché, the love of pop songs and romantic comedies. As Drummond puts it: “Patience; kindness; generosity; humility; courtesy; unselfishness; good temper; guilelessness; sincerity — these make up the supreme gift… You will observe that all are in relation to men, in relation to life, in relation to the known to-day and the near to-morrow, and not to the unknown eternity.” I have always appreciated this fact, that the biblical portrait of love is not merely a beautiful but empty concept, but rather a love with form and flesh. Drummond enumerates and expounds on the nature of biblical love, contrasting it with other goods, analyzing its aspects, and defending its primacy of place. ~ Afterall
Love is the state in which man sees things most widely different from what they are. The force of illusion reaches its zenith here, as likewise the sweetening and transfiguring power. When a man is in love he endures more than at other times; he submits to everything. The thing was to discover a religion in which it was possible to love: by this means the worst in life is overcome — it is no longer even seen. So much for three Christian virtues Faith, Hope, and Charity: I call them the three Christian precautionary measures.
I cannot live without love, without a woman. I would not value life at all if there were not something infinite, something deep, something real. Every woman at every age can, if she loves and is a good woman, gives a man, not the infinity of a moment, but a moment of infinity.
You must not be astonished when, even at the risk of your taking me for a fanatic, I tell you that in order to love, I think it absolutely necessary to believe in God (that does not mean that you should believe all the sermons of the clergymen) — far from it. To me, to believe in God is to feel that there is a God, not dead or stuffed, but alive, urging us toward aimer encore [steadfast love] with irresistible force.
I think that everything which is really good and beautiful — of inner moral, spiritual and sublime beauty in men and their works — comes from God, and that which is bad and wrong in men and in their works is not of God, and God does not approve of it. But I always think that the best way to know God is to love many things. Love a friend, a wife, something — whatever you like — you will be on the way to knowing more about Him.