Several things presented themselves to your host this morning for contemplation and synthesis. They span several decades in terms of life experience, wrapping themselves around a playlist called “sacred heart”, wherein we avoid the sentimentality of many “Jesus is my boyfriend” praise and worship songs by going right for the eroticism of popular love songs. It was k.d. lang’s “Constant Craving” that triggered this line of thought. “Maybe,” she sings. “A great magnet pulls / All souls to what’s true.” St Thomas, the realization dawns, agrees: this “constant craving has always been.”
C.S. Lewis’ The Four Loves is perhaps known to the reader. This seminal work explores four different Greek words used in the Bible, all of which can be translated as “love”. Lewis explores the meaning of each and their application to the Christian life. Briefly they are:
Eros or erotic desire
Storge, familial or affective love
Agape, divine, disinterested charity
It is this last which Lewis ranks highest. On a scale of one to ten Agape is at infinity and beyond. Lewis may have missed how the other loves can be divine or, more to the point, the part they play in our salvation.
In Catholic teaching all love, properly ordered, is divinely gifted to us to draw us to God. God is love, as St John says. The Catechism agrees – but it uses all the Latin words for love:
God is Love (Caritas)
218 In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love (amorem). And thanks to the prophets Israel understood that it was again out of love (amorem) that God never stopped saving them and pardoning their unfaithfulness and sins.
219 God’s love (amor) for Israel is compared to a father’s love (amori) for his son. His love (amat) for his people is stronger than a (amor amore) mother’s for her children. God loves (amat) his people more than a bridegroom his beloved (dilectam); his love (amor) will be victorious over even the worst infidelities and will extend to his most precious gift: “God so loved (dilexit) the world that he gave his only Son.”
220 God’s love (Dilectio) is “everlasting”: “For the mountains may depart and the hills be removed, but my steadfast love (misericordia) shall not depart from you.” Through Jeremiah, God declares to his people, “I have loved (caritate) you with an everlasting love (dilexi); therefore I have continued my faithfulness to you (misericordia).”
221 But St. John goes even further when he affirms that “God is love” (caritas): God’s very being is love. (ipsum Dei Esse est amor). By sending his only Son and the Spirit of Love (Spiritum amoris) in the fullness of time, God has revealed his innermost secret: God himself is an eternal exchange of love (Ipse aeterne est amoris commercium), Father, Son and Holy Spirit, and he has destined us to share in that exchange.
Notice there how many times “Amor” or erotic love is used. Yes, Caritas (charity or agape) is mentioned as is “dilexi” which can be rendered “like” or “fondness for”. But it is “Amor” that becomes the very nature of God, the very being of God is Amor, and he is an “eternal exchange of Amor”. There’s something here about divine desire for us – about our desire for God
This quest goes way back. My former (Episcopal) Pastor, Donald Schell, pointed out in a class on the Church Fathers that St Ignatius of Antioch says in his Epistle to the Romans, “ο εμος ερως εσταυρωται,” “my eros has been crucified…” He is not speaking of his eros being “turned off” or killed. Who or what is his eros? Is he speaking of Jesus as his eros? Or is he speaking of his personal desire being made cruciform? “I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.”
Properly ordered, our very desire is turned to God-ward. We yearn for God. We thirst for God.
When it is properly ordered, our eros draws us to God. Pope Benedict wrote in 2005, “eros is somehow rooted in man’s very nature; Adam is a seeker, who “abandons his mother and father” in order to find woman; only together do the two represent complete humanity and become “one flesh”. The second aspect is equally important. From the standpoint of creation, eros directs man towards marriage, to a bond which is unique and definitive; thus, and only thus, does it fulfil its deepest purpose. Corresponding to the image of a monotheistic God is monogamous marriage. Marriage based on exclusive and definitive love becomes the icon of the relationship between God and his people and vice versa. God’s way of loving becomes the measure of human love. This close connection between eros and marriage in the Bible has practically no equivalent in extra-biblical literature.”
But more than our desire, it is also God’s desire for us. Yes, his disinterested love (Caritas) is showered on all of us, but in his desire for unity with us, he is supremely interested in each of us as persons. His love for me, for you, for each of us as a person is not disinterested at all. It is Amor.
Now, compare this desire to the Holy Spirit:
733 “God is Love” (caritas) and love (caritas) is his first gift, containing all others. “God’s love (caritas) has been poured into our hearts through the Holy Spirit who has been given to us.”
734 Because we are dead or at least wounded through sin, the first effect of the gift of love (caritatis) is the forgiveness of our sins. The communion of the Holy Spirit in the Church restores to the baptized the divine likeness lost through sin.
735 He, then, gives us the “pledge” or “first fruits” of our inheritance: the very life of the Holy Trinity, which is to love (diligere) as “God [has] loved (dilexit) us.” This love (the “charity” of 1 Cor 13) “Hic amor (caritas de qua 1 Cor 13)” is the source of the new life in Christ, made possible because we have received “power” from the Holy Spirit.
736 By this power of the Spirit, God’s children can bear much fruit. He who has grafted us onto the true vine will make us bear “the fruit of the Spirit: . . . love (caritas), joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” “We live by the Spirit”; the more we renounce ourselves, the more we “walk by the Spirit.”
About 6 months after I first came to St Dominic’s the parish hosted a Called and Gifted workshop part of which is a sort of “theological MBTI” to determine what charisms one has. Those who know the writer’s history may be surprised to learn that the highest-scoring charism was celibacy (tied with writing and teaching). Then followed long conversations with my spiritual director and with the priest who gave the workshop (who later became my new director). What I took away from those meetings was that the evil one often uses our gifts to trip us up and that where there is the greatest gifts there can be the greatest fall. And then – “but what are you going to do about it now?”
When I was in the Eastern Orthodox Church (OCA) I found comfort in the following teaching document:
People with homosexual tendencies are to be helped to admit these feelings to themselves and to others who will not reject or harm them. They are to seek assistance in discovering the specific causes of their homosexual orientation, and to work toward overcoming its harmful effects in their lives.Synodal Affirmations on Marriage, Family, Sexuality, and the Sanctity of Life
As an aside, it was that counsel to “seek assistance” that led me to join Courage and – eventually – the Roman Catholic Church. It is to be noted, though, that it’s only described as feelings – and love is not a feeling. Love is an act of the will. So one can act-of-the-will (dare I say “choose”) to do something else.
All of these things struck me this morning listening to “Constant Craving”, to return to the top of this post. “A great magnet pulls / All souls to what’s true.” What is true, of course, is God. What is true is Love. But that love (caritas) is expressed to each of us personally as desire – our ascending desire for God and his descending desire for each of us personally. Benedict XVI follows the Church Fathers in using Jacob’s ladder as a typological sign of this. We might also see Dante’s final vision of all the saints in glory flying around God.
Now, what to desire? Dante points us in the right direction: all desire, all constant craving, is for the Good. It is impossible to love evil for evil’s sake – we only mistake something for Good. We love the Good… and sometimes we are led astray by lesser Goods. But even they can lead us to the Highest Good.
So it is that when we find ourselves pulled towards the Truth as if by a great magnet we might be redirected, but we will turn, eventually, towards the source of our greatest happiness, indeed the fulfillment of our greatest desire. Once we achieve that happiness – that fullest vision – we will not turn away. Thomas says “man is not perfectly happy, so long as something remains for him to desire and seek” (2nd Part, Part 1, Q 3, Article 8, Answer.) We won’t back down from the greatest happiness… but on the way there we can be misled.
And so, this morning, it dawned gradually that being misled in Eros is only fixed by crucifixion, by cruciformity: to be crucified with Christ is to properly order one’s desires to God. Our desire – ascending to him – is, itself, an answer to God’s desire not for “us” in general, but in the first person: God’s desire for one’s own uniqueness, meness.
God loves in the first person.
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