Tag Archives: loving God

Does God Love Each Equally?

As a prepared for the lecture I plan to give tomorrow (“Love and the Question of God”), I was struck by a quote I intend to use. Some of us have a hard time and we wonder if God cares about us, and some of us seem to have it easy and we feel guilty about that. So, I simply wanted to share the quote with you and hope it helps you in whatever state you find yourself:

God wills our highest good. But we cannot attain our highest good as isolated individuals. We exist in relation to God primarily, and secondarily we depend on the whole creation and other human beings for our lives and personal identities. And we can experience the highest good, which is perfect fellowship with God, only in fellowship with the whole creation. Each of us plays a part in God’s story with the world. Some of those parts are short, some long, some painful, some mostly happy, some relative easy, and some very hard. From within life and from the perspective of the individual, life does not seem fair and God seems to love some more than others. But from the perspective of the end and the whole history of creation, God loves each person perfectly—and equally. God loves the whole world in each person, that is, God blesses the whole world by using each individual to bring something to the whole that makes it complete. And God loves each person by loving the whole world, that is, each individual will experience the whole good God makes of the whole. And in the end, all converge and each gets what has been given to all (A Course in Christianity, p. 48).

Be at peace. Rest in God’s love even when you feel you are not being treated fairly. The story is not over.

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A Truce in the Worship Wars?

Worship has become a controversial subject lately. Come to think of it, I suppose it has always been contentious. Is worship for us or for God? Should it be quiet and serious or loud and celebratory? Does worship address the mind or the heart? Before expressing an opinion on these questions, it might be wise to think as deeply as possible about the nature of worship.

Surely every Christian would agree that the object of worship is the God and Father of our Lord Jesus Christ. We don’t worship ourselves or other gods or money or other people. We worship God. No one will object if we distinguish between worship and the teaching/learning process. And though loving God and loving your neighbor cannot be separated, we need to distinguish between worship as a religious act and moral acts such as feeding the hungry and visiting the sick. And I think everyone would agree that worship is an act, not simply a belief or a feeling. Worship, then, is an act directed to God. What kind of act?

As an act directed toward God, worship needs to do something appropriate, something that truly corresponds to God. Since our most fundamental duty to God is to love him with all our heart, soul, mind, and strength, it stands to reason that worship must be an enactment of that duty. It is an act of love toward God. But it is an odd sort of act. An act of love toward a human being would supply some good thing to that human being that enhances their life. Since God does not lack anything, acts of worship cannot supply God’s needs or add to his knowledge, or make him feel more worthy. Worship doesn’t build temples, heal anyone, or accomplish anything in the world. Indeed from a worldly perspective, worship seems like a waste of time, energy, and resources. What appropriate act do we perform when we worship?

Worship is a symbolic act, and its symbolic nature gives to those who do not understand it the impression of waste and meaninglessness.  A symbol points beyond itself to something in the real world. It must resemble the thing it symbolizes in some way. Otherwise the symbol would be ineffective in directing our attention to the real thing. A symbolic act points beyond itself to a real act. It compresses, summarizes, and perhaps, dramatizes the real act so that its essential nature can be grasped in a flash of insight. In Christian worship, the body becomes a symbol. We bow down, kneel, eat and drink, raise our hands, and close the eyes; we light candles, sit quietly, or express words of admiration, faith, gratitude, and longing in prose, poetry, and song.  What, then, is the real act that the act of worship symbolizes?

Worship is a symbolic expression of love for God. And an act of love must give something to the one it loves. As I said above, however, God does not need anything we can give. But God deserves everything we can give. Worship symbolizes our appropriate response to what God is and what God has done for us. And what is that appropriate response? It is to accept without reservation God’s love for us and to offer our entire being to God to use according to his perfect will. More than that, the real act symbolized by worship is our actual living in this way. And I believe this is what Paul is saying in Romans 12:1-2:

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.

Perhaps it’s time for a truce in the worship wars. We might discover that the dichotomies mentioned in the first paragraph above do not really express mutually exclusive things. Worship should be directed to God, but we are the ones who need it. God is so rich in his attributes that it is appropriate on occasion to be quiet and serious in his presence and on others loud and celebratory. God is both Truth and Beauty, so worship should address both mind and heart. Whether worship is tilted toward the head or the heart, whether it is quiet or noisy, we should not mistake the symbol for the reality. The true test of worship is the quality of life it provokes us to live.

Religion of Love or Love of Religion?

We’ve been working our way through Christian doctrine for the last 9 months, examining Christian teachings about God, Christ, the Holy Spirit, creation, providence, sin, salvation, the atonement, the church, baptism, the Trinity, and many more. A catechism (our theme for this year) usually treats doctrines about God and God’s acts first. Afterward, it considers the appropriate human response to divine truth. The human response to divine truth can be further divided into religion and morality.

Religion concerns human action and affection directed primarily toward God. God is the object of religious acts.

Morality focuses on human action and affection directed primarily toward other human beings. Other people are the objects of moral acts.

Note: Theology is disciplined thought about God whereas religion is practical action directed to God. Ethics is disciplined thought about human moral action.

Christianity distinguishes these two kinds of human acts but does not separate them. It embraces them along with all other Christian teachings within our overall relationship to God. Jesus considered the duty to love God the most basic human responsibility and the obligation to love our neighbors as second in priority (Matthew 22:34-40). The character of our relationship to others is determined by our relationship to God. And the quality of our relationship to God is revealed by the way we treat others (1 John 4:7-21). Held in their proper relationship there can never be a contradiction between loving God and loving others, between being religious and being moral. The need to fulfill a religious duty can never excuse evil acts or enmity toward another human being. Nor should we neglect the love of God in the name of helping other people. Morality must not be reduced to religion or religion reduced to morality.

The Christian’s Religion

As we move into the practical teachings of our “catechism,” let’s first consider religion, that is, our acts and affections in relation to God. Today I want us to think about what it means to love God. It’s already clear in the Old Testament and it’s central to Jesus’ teaching that right outward actions, whether religious or moral, must be motivated by proper affections. Jesus cited the duties of loving God and neighbor as “the greatest” commandments. They are the “greatest” because they concern the root and foundation of all human action, the heart or the inner person or the will that determines the true worth of all our outward acts. However praiseworthy or helpful our religious and moral acts may seem to be from an external point of view, they are worthless before God if not motivated by love (1 Corinthians 13:1-3).

What does it mean to love God? As far as I can tell there are two basic Christian models: (1) profound gratitude for what God has done for us in Jesus Christ and (2) passionate desire to experience and enjoy God as the highest good. Most often, New Testament writers follow Model (1) and ground our motivation for loving God in God’s demonstration of his love for us in Jesus’ sacrifice. Paul emphasizes God’s love for us more than he does our love for God. He exercises caution about professing the purity of his love for God. That’s a matter for God to judge. But he is deeply moved by God’s love for sinners, enemies, and the godless (Romans 5:1-11). We are full of hope because “God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us” (verse 5). Nevertheless, he is clear that our fitting response to God’s love for us is our love for God (Romans 8:28, 1 Corinthians 2:9 and 8:3).

John, in 1 John 4:9-19, grounds our ability and motivation to love God and others in God’s love for us:

This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins…. 19 We love because he first loved us.”

According to model (1), then, to love God is to experience the unexpected, undeserved, and unfathomable love of God for us in the self-giving of Jesus Christ and to feel an overwhelming desire to give in return our whole being in service to God. I say “desire” but perhaps Paul’s expression “compulsion” is a better word:

“For Christ’s love compels us, because we are convinced that one died for all, and therefore all died (2 Corinthians 5:14).

If you’ve seen what Paul saw you know something of what he felt.

Model (2)—the love of God as “the passionate desire to experience and enjoy God as the highest good”—is a subordinate but still important theme in the Bible. God is the Source of every good gift. He is beautiful, praiseworthy, great, glorious, and perfect. If each of God’s gifts are “good” and all of them together are “very good” (Genesis 1), the Giver must be surpassingly good. However, the love of God as desire for the highest good became prominent only in the patristic era under the influence of Platonic thought. Perhaps the most famous expression of the love of God as desire is Augustine’s Confessions, especially that often quoted line in the first paragraph:

“Nevertheless, to praise you is the desire of man, a little piece of your creation. You stir man to take pleasure in praising you, because you have made us for yourself, and our heart is restless until it rests in you.”

Every healthy, enjoyable, beautiful, truthful, and excellent thing in creation possesses those qualities because it participates in the highest of all goods, eternal perfection itself. Created goods were not designed to satisfy us completely. Their goodness evokes desire but their imperfections disappoint and drive us higher, beyond all creatures to the perfect Good from which all things flow.

According to model (2), then, to love God is to have experienced the amazing goodness and beauty of creation as a mere foretaste of the infinite perfection of God and to be set ablaze with desire to see and experience directly that divine perfection.

I think we can see that within a Christian framework these two models are perfectly compatible. Model (1) focuses on the generous, merciful, and kind acts of God in creation and salvation. In these acts we experience the undeserved love of God and are compelled to love God in return. In Model (2), we also experience the goodness of God in creation, but the emphasis falls on the perfection of God’s being rather than on the loving character of his actions. In Model (1) we experience the kindness and in Model (2) we experience the excellence of God. Model (1) is Model (2) articulated in personal terms. Apart from the biblical revelation, we might think of God’s perfection in impersonal terms, that is, as a distant ideal or an unattainable state. But in Jesus Christ we see the perfect being of Model (2) turn toward us and freely invite us weak and sinful creatures to share in his perfect life. Profound gratitude is combined with passionate desire in a perfect union!