What do you mean, “God is love”? (Part two, the Trinity and Jane Williams)

Trinity KnotOn Saturday, we established that historically and biblically, the word love in “God is love” from 1 John 4 translates agape/caritas/dilectio, which are terms used in the historical and philosophical tradition of Christianity — drawing much from 1 Corinthians 13, no doubt — to express the highest form of love. Formerly, this term was charity in English — as C S Lewis discusses it in The Four Loves, charity is that love that loves the unloveable; it is not provoked by anything outstanding or desireable in the beloved. It is truly selfless in its treatment of the recipient of love. To get a picture of what God’s love looks like, I direct you to Fr Aidan Kimel’s discussion of St Isaac the Syrian on the astonishing love of God.

This, however, does not fully plumb the depths of “God is love”. In fact, it doesn’t really skim the surface.

The failure of this semantic discussion to grasp at what it means for God to be charity was driven home to me a couple of weeks ago when participating in the Church of England’s ‘Pilgrim Course’. The current module of the course is on the Creeds. One of the soundbites played as part of the course — and helpfully transcribed in the course booklet — is from Jane Williams (wife of Rowan), discussing how the life, death, and resurrection of Jesus draw us into believing in the Trinity, and notes:

The very terms ‘Father’, ‘Son’ and ‘Holy Spirit’ are not proper names or descriptions of functions but terms that describe relationships. The persons of the Trinity are not interchangeable but nor do they ‘do’ different things …

This, of course, does not hit at the question of ‘What do you mean, “God is love”?’ That question is addressed in her final paragraph:

It is only because we know that God is Trinity that we can say that God is love. It would, otherwise, be possible to surmise that God is loving, or acts lovingly, but to say that God is love is only possible for this reason: because within the very being of God is the relationship between three persons and the self-giving that characterizes love. (Pilgrim Course, The Creeds, p. 25)

Love (or ‘luv’), as dc Talk once said, is a verb. It is actually both a noun and a verb in English, and in more highly inflected languages like Greek and Latin, we have both verbal and nominal forms of the words (I’ve grown too frustrated by my Greek polytonic keyboard to try using the alphabet; forgive me!). Greek: agapao, agapeeroserotaophileo, philia. Latin: diligo, dilectio; amo, amor. Caritas, however, comes from carus, not from any car- verb of which I know — which no doubt governed Augustine’s choice of dilectio to refer to this highest kind of love, thus enabling him to switch between nominal verbal uses of love.

The point of this little philological tangent is to say: Love the noun requires love the verb.

For God to literally be agape, the logic of language and the logic, indeed, of love, requires Him to have somebody to love.

According to Christian theology, God is self-existent and non-contingent. He is pure ousia/essence. Therefore, for agape/charity to be Who God is in His essence, God must, by definition, somehow be more than One (yet without transgressing the Unity).

The logic of Trinity in Unity, then, is the logic of self-giving, overflowing love. God the Father, God the Son, and God the Holy Spirit exist as a Communion of Persons (see Zizioulas, Being As Communion), being an integral Unity free from division (see Aquinas, saint of the week here). The love of the Father for the Begotten spills over to the Spirit. And He/They choose to express this superabundant agape in creation.

This is what it means that God is love. A love so deep, profound, and literally infinite, we can never plumb its depths nor come within hearing distance of the greatness of its superabundance. To close, then, some Thomas Merton:

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5 thoughts on “What do you mean, “God is love”? (Part two, the Trinity and Jane Williams)

  1. […] Even having confessed our sins, we still are not worthy. Generally speaking, in classic Christian theology, confessions of human smallness, frailty, and weakness are actually confessions of divine largeness, strength, and power. There is an ontological gap between humanity and God that God chooses to bridge in the Eucharist. We come from dust, and to dust we shall return. In the classic theology of St Athanasius, On the Incarnation, human beings come from nothing, and without God, we tend to return to nothing. God, on the other hand, is self-existent and in need of nothing external. He is also, however, overflowing love, as I blogged recently. […]

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