The Four Loves Quote #50

From Chapter Five, Charity.

One difficulty is that here, as usual, we can take a wrong turn. A Christian -- a somewhat too vocally Christian -- circle or family, having grasped this principle, can make a show, in their overt behavior and especially in their words, of having achieved the thing itself -- an elaborate, fussy, embarrassing and intolerable show. Such people make every trifle a matter of explicitly spiritual importance -- out loud and to one another (to God, on their knees, behind a closed door, it would be another matter). They are always unnecessarily asking, or insufferably offering, forgiveness. Who would not rather live with those ordinary people who get over their tantrums (and ours) unemphatically, letting a meal, a night's sleep, or a joke mend all? The real work must be, of all our works, the most secret. Even as far as possible secret from ourselves. Our right hand must not know what our left is doing.

The Four Loves Quote #49

From Chapter Five, Charity.

We are all receiving Charity. There is something in each of us that cannot be naturally loved. [...]

The natural loves are summoned to become modes of Charity while also remaining the natural loves they were. [...]

How this can happen, most Christians know. All the activities (sins only excepted) of the natural loves can in a favoured hour become works of the glad and shameless and grateful Need-love or of the selfless, unofficious Gift-love, which are both Charity. Nothing is either too trivial or too animal to be thus transformed. A game, a joke, a drink together, idle chat, a walk, the act of Venus -- all these can be modes in which we forgive or accept forgiveness, in which we "seek not our own." Thus in our very instincts, appetites and recreations, Love has prepared for Himself "a body."

The Four Loves Quote #48

From Chapter Five, Charity.

No sooner do we believe that God loves us than there is an impulse to believe that He does so, not because He is Love, but because we are intrinsically lovable. The Pagans obeyed this impulse unabashed; a good man was "dear to the gods" because he was good. We, being better taught, resort to subterfuge. Far be it from us to think that we have virtues for which God could love us. But then, how magnificently we have repented! As Bunyan says, describing his first and illusory conversion, "I thought there was no man in England that pleased God better than I." Beaten out of this, we next offer our own humility to God's admiration. Surely He'll like that? Or if not that, our clear-sighted and humble recognition that we still lack humility. Thus, depth beneath depth and subtlety within subtlety, there remains some lingering idea of our own, our very own, attractiveness. It is easy to acknowledge, but almost impossible to realize for long, that we are mirrors whose brightness, if we are bright, is wholly derived from the sun that shines upon us. Surely we must have a little -- however little -- native luminosity?

The Four Loves Quote #47

From Chapter Five, Charity.

[God] communicates to men a share of His own Gift-love. This is different from the Gift-loves He has built into their nature. These never quite seek simply the good of the loved object for the object's own sake. they are biased in favour of those goods they can themselves bestow, or those which they would like best themselves, or those which fit with a pre-conceived picture of the life they want the object to lead. But Divine Gift-love -- Love Himself working in a man -- is wholly disinterested and desires what is simply best for the beloved. Again, natural Gift-love is always directed to objects which the lover finds in some way intrinsically lovable -- objects to which Affection or Eros or a shared point of view attracts him, or, failing that, to the grateful and the deserving, or perhaps to those whose helplessness is of a winning and appealing kind. But Divine Gift-love in the man enables him to love what is not naturally lovable; lepers, criminals, enemies, morons, the sulky, the superior and the sneering.

The Four Loves Quote #46

From Chapter Five, Charity.

It is too late, when the crisis comes, to begin telling a wife or husband or mother or friend, that your love all along had a secret reservation -- "under God" or "so far as a higher Love permits." They ought to have been warned; not, to be sure, explicitly, but by the implication of a thousand talks, by the principle revealed in a hundred decisions upon small matters. Indeed, a real disagreement on this issue should make itself felt early enough to prevent a marriage or a Friendship from existing at all. The best love of either sort is not blind.

The Four Loves Quote #45

From Chapter Five, Charity.

"If any man come to me and hate not his father and mother and wife... and his own life also, he cannot be my disciple" (Luke XIV, 26).

But how are we to understand the word hate? That Love Himself should be commanding what we ordinarily mean by hatred -- commanding us to cherish resentment, to gloat over another's misery, to delight in injuring him -- is almost a contradiction in terms. I think Our Lord, in the sense here intended, "hated" St. Peter when he said, "Get thee behind me." To hate is to reject, to set one's face against, to make no concession to, the Beloved when the Beloved utters, however sweetly and however pitiably, the suggestions of the Devil. A man, said Jesus, who tries to serve two masters, will "hate" the one and "love" the other. It is not, surely, mere feelings of aversion and liking that are here in question. He will adhere to, consent to, work for, the one and not for the other. [...] So, in the last resort, we must turn down or disqualify our nearest and dearest when they come between us and our obedience to God. Heaven knows, it will seem to them sufficiently like hatred. We must not act on the pity we feel; we must be blind to tears and deaf to pleadings.

The Four Loves Quote #44

From Chapter Five, Charity.

It remains certainly true that all natural loves can be inordinate. Inordinate does not mean "insufficiently cautious." Nor does it mean "too big." It is not a quantitative term. It is probably impossible to love any human being simply "too much." We may love him too much in proportion to our love for God; but it is the smallness of our love for God, not the greatness of our love for the man, that constitutes the inordinacy. But even this must be refined upon. Otherwise we shall trouble some who are very much on the right road but alarmed because they cannot feel towards God so warm a sensible emotion as they feel for the earthly Beloved. It is much to be wished -- at least I think so -- that we all, at all times, could. We must pray that this gift should be given us. But the question whether we are loving God or the earthly Beloved "more" is not, so far as concerns, our Christian duty, a question about the comparative intensities of two feelings. The real question is, which (when the alternative comes) do you serve, or choose, or put first? To which claim does your will, in the last resort, yield?