The
affirmation that God is love, and that his will coincides
with love, or in other words, with loving one’s
neighbor, is confirmed not only by Jesus’ teachings
but also by the psychological experience of interpersonal
relationships. Only relationships that are not violent
or controlling, but instead recognize and respect the
other’s “person” as a transcendent
being are relationships that “love the other as
oneself.” Not only does my love acknowledge the
other person as a being who is distinct from me, equal
to me, and transcendent like me, but this same love
also affirms my own “existence.”
Only
love takes into account our diversity (or distinction)
while at the same time, safeguarding our equality, and
therefore making unity possible.
The
novelty of the culture brought by Jesus lies precisely
in the fact that he revolutionized interpersonal relationships.
Before his coming, relationships among people were governed
by family ties, social class, particular interests,
or merely external goals. With Jesus, all these motivations
become less important because persons become aware that
they have an intrinsic transcendent value, in fact,
that they represent God himself for others: “Just
as you did to one of the least of these who are members
of my family, you did it to me” (Mt 25:40)
The
psychological relevance of this dynamic is obvious.
For example, if we take it to its extreme consequences,
then I am most fully a person when I freely and consciously
affirm the other person even at the cost of my own life.
This dynamic is expressed by Jesus in these words: “No
one has greater love than this, to lay down one’s
life for one’s friends (Jn 15:13)
Expressed
in another way: no one affirms his own self, is so truly
a person, as does the one who denies self and thus transcends
self in order to save the transcendence of the other
(and we have a luminous examples in Jesus, Father Maximilian
Kolbe, Mother Teresa…) This is the most genuine
“humanism” imaginable and achievable.
Chiara
Lubich
(Essential
Writings pp. 226-227) |