“Behold, there are only three things that will last: faith, hope, and love; and the greatest of these is love.” 1 Corinthians 13:13
To talk about love is to talk about what Plato calls “holy madness.” Jung even refused to include love in any of his classic categories—it finally defied his psychological descriptions. Perhaps that is why love has so many false meanings in our minds and emotions. Perhaps that is why Jesus never defined love, but instead made it a command. We must love, each of us absolutely must enter into this unnamable mystery if we are to know God and know our own self!
Love alone is sufficient unto itself. It is its own end, its own merit, its own satisfaction. It seeks no cause beyond itself and needs no fruit outside of itself. Its fruit is its use. Love is our deepest identity and what we are created in and for. To love someone “in God” is to love them for their own sake and not for what they do for us. Only a transformed consciousness sees another person as another self, as one who is also loved by Christ, and not as an object separate from ourselves on which we generously bestow favors. If we have not yet loved or if love wears us out, is it partly because other people are seen as tasks or commitments or threats, instead of as extensions of our own suffering and loneliness? Are they not in truth extensions of the suffering and loneliness of God?
When we live out of this truth of love, instead of the lie and human emotion of fear, we will at last begin to live. Love is always letting go of a fear. In the world of modern psychologizing, we have become very proficient at justifying our fears and avoiding simple love. The world will always teach us fear. Jesus will always command us to love. And when we seek the spiritual good of another, we at last forget our fears and ourselves.
Divine love or charity has nothing to do with feelings of “liking” one another. One key biblical word for love, agape, is not based on the myth of romantic love or good feelings about one another. It is a love grounded in God that allows us to honestly desire and seek the other’s spiritual growth. This faith, this love, this Holy Mystery—of which we are only a small part—can only be awakened and absorbed by the silent gaze of prayer. Those who contemplate who they are in God’s ecstatic love will be transformed as they look and listen and find and share. This God, like a Seductress, does not allow Herself to be known apart from love. We know God by loving God. And I think that it is actually more important to know that we love God than to know that God loves us, although the two movements are finally the same.