Approaching Relationships with Fallen Humanity in Christian Love
Approaching Relationships with Fallen Humanity in Christian Love
Christian love is rooted in the love of God, which is demonstrated through the incarnation and sacrifice of Jesus Christ [2]. According to Charles Hodge, the incarnation of the Son of God was an act of unspeakable love, where He took into personal union with Himself a nature infinitely lower than His own, becoming like men in order to make them His brethren [2]. This self-sacrificing love is the foundation of Christian relationships with others.
The Bible teaches believers to walk in wisdom towards those outside the faith, redeeming opportunities to share the gospel [1]. In doing so, Christians are called to love their neighbors, including those who are not necessarily close relatives or friends. John Calvin notes that the term "neighbor" encompasses even the most remote stranger, as illustrated in the parable of the Samaritan (Luke 10:36) [6]. The closer the relation, the more frequent the offices of kindness should be, but love is not limited to those with whom we have a close connection.
In loving others, Christians are to follow the example of Christ, who manifested self-sacrificing love that exerts a powerful influence over the hearts of men [3]. According to Hodge, this love is not merely a feeling but a fundamental aspect of the Christian life, demonstrated through acts of kindness and gentleness [3]. Augustine also emphasizes the importance of loving others, even if it means prioritizing Christ above family ties [4].
The love that Christians are called to demonstrate is not based on human sentiment but on the love of God, which is the foundation of their own salvation. As Matthew Henry notes, loving the brethren is a mark of evangelical justification and a sign that one has passed from death to life [5]. This love is a reflection of the divine love that has been poured into the hearts of believers.
In relating to fallen humanity, Christians are to balance love with wisdom, being mindful of their witness and the opportunities to share the gospel [1]. By doing so, they demonstrate the love of God, which is the hallmark of the Christian faith. As Augustine puts it, the Mediator, Jesus Christ, interposed Himself between God and men, showing His power to raise mortals to a blessed immortality [7]. This understanding of Christian love informs how believers approach relationships with others, prioritizing the demonstration of God's love in all interactions.
Sources
- Colossians “Colossians 4:5 (Darby) — Walk in wisdom towards those without, redeeming opportunities.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: substance of the Virgin Mary.” This is involved in the Scriptural statement that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that likeness to men which makes them his brethren, and which was se cured by his taking part in flesh and blood. ( Heb. ii. 14 .) The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than his own, was an act of uns”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 111: his willingness to forgive sin, and as confirming to us the truth of those doctrines He is entitled to be regarded as the Saviour of men. Thirdly, others again regard the power of Christ in saving men from sin, as not due to his teaching, or to his sealing his doctrines with his blood, but to the manifestation which He made of self-sacrificing love. This exerts a greater power over the hearts of men than all else besides. If the wicked cannot be reclaimed by love, which manifests itself not only in words of gentleness, by acts of kindnes”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XV.--40. But it is rather that statement which the Lord Himself makes in another passage which is wont to disturb the minds of the little ones, who nevertheless earnestly desire to live now acco (part 1): 18 a man may love his enemies, and hate his father, and mother, and wife, and children, and brothers ! For He commands both things who calls us to the kingdom of heaven. And how these things do not contradict each other, it is easy to show under His guidance; but after they have been understood, it is difficult to carry them out, althou”
- 1 John (Nonconformist/Puritan) “Matthew Henry on 1 John 3:14: The beloved apostle can scarcely touch upon the mention of sacred love, but he must enlarge upon the enforcement of it, as here he does by divers arguments and incentives thereto; as, I. That it is a mark of our evangelical justification, of our transition into a state of life: We know that we have passed from death to life, because we love the brethren, Jo1 3:14. We are by nature children of wrath and heirs of death. By the gospel (the gospel-covenant or promise) our state towards another world is altered and changed. We pass from death to life, from the guilt of”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: than to ourselves. 55. Our Saviour having shown, in the parable of the Samaritan ( Luke 10:36 ), that the term neighbour comprehends the most remote stranger, there is no reason for limiting the precept of love to our own connections. I deny not that the closer the relation the more frequent our offices of kindness should be. For the condition of humanity requires that there be more duties in common between those who are more nearly connected by the ties of relationship, or friendship, or neighbourhood. And this is done without any”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP, 15.--OF THE MAN CHRIST JESUS, THE MEDIATOR BETWEEN GOD AND MEN. (part 2): to prevent us from passing to a blessed immortality, because that which hinders such a passage, namely, misery, continues in him; but the mortal and blessed Mediator interposed Himself, in order that, having passed through mortality, He might of mortals make immortals (showing His power to do this in His own resurrection), and from being miserable to raise them to the blessed company from the number of whom He had Himself never departed. There is, then, a w”