Furthermore, because human love can be ambiguous, we do not know whether it is safe to give and accept love. It is a risk both to love and to accept love, and all of us, to some degree, are afraid to take the risk. Some people, to be sure, have more courage for it than others. They love more courageously, and are more courageous in their acceptance of others’ love. These people seem to have a power of being that others lack.
The giving and receiving of love implies responsibility for one another, and we may withhold our love and reject the love of others as a way of evading the responsibility of love. We are willing to love up to the point where it begins to be inconvenient to love any more. We like the image of ourselves as loved and loving people, but we would like the benefit without the responsibilities of the role. When the response to our love presents us with demands, we may begin to hold people off. We may say: “Yes, to be sure, I love you, but keep your distance. I am willing to give of myself, but not too much. I need to keep something of me for myself.” By this attitude we are admitting that when we love another we have to give ourselves to him, entrust ourselves to him. Commitment to another person is a courageous act, and it is no wonder that we sometimes recoil from it.
What has been said about giving love is equally true of accepting love, for the acceptance of love also calls for trust and commitment. If I really respond to your love, I will open myself to the possibility of being hurt because your love cannot be completely trusted. Furthermore, if you should really love me, I am not worthy of your love and I do not welcome the judgment of me that is implicit in your love. I shall, therefore, make a cautious response to you and give myself to you guardedly. Then the34 person who is giving love is made lonely because his gift is not accepted. He, too, begins to withdraw and to dole out his love, which in turn increases the anxiety of the one to whom it is being given. This is an aspect of human fellowship which we need to recognize before we talk much about Christian fellowship. Human fellowship is both heroic and tragic; it is both renewing and destructive; it is both healing and hurtful, but it is indispensable to life. This is our human predicament.
Something is needed to cut into the ambiguity of human love. And this is what Christ does. He draws the confused currents of human love into the unifying stream of divine love, thus making possible a new relationship. As the apostle Paul makes clear, we become new creatures in Christ, and as such, a part of a new creation.[7]
Having considered some of the characteristics of human love and fellowship, let us now look at Christian love and fellowship. One word of caution is needed before we begin. The fellowship of Christian men and women will still have its human look, but something new has been added that makes a difference. What is it? How shall we describe the new relationship?
What Is Christian Fellowship?
Christian fellowship is the relation of men and women who, by the power of the Holy Spirit, participate in the life and work of Christ. Christian living is participation in the continued living of Christ through the activity of His Spirit. This concept stands in sharp contrast to the ones held by the church members described in the first chapter. The source of the Christian’s life is not knowledge about God or even our historical remembrance of His incarnate life, although they contribute to it. Neither is it to be found in a determined imitation of Christ’s life, although that effort also will help. Nor is it in the good will of man which, along with his power of love, is likewise found to be ambiguous. No, the true source of the Christian life and of the35 Christian relationship is the incarnation of His Spirit in the lives of men. The presence and working of His Spirit transforms our own spirit and provides a new dynamic for our living. This does not mean that we cease to be human; the old conflicts are still there and the old battles must continue to be fought, but a new power of being and of love is given to us by the indwelling Spirit.
Just now we referred to the incarnation of His Spirit in us. The concept of incarnation is an ancient one in Christianity, and represents the embodiment of God in the human form of the historic Jesus, Who participated in the life of man as man in order that man, through Him, might participate in the Being of God. What happened is known to us all. The incarnation produced the life of Jesus, His death, resurrection, and the coming of His Spirit. These are not once-for-all historic events as was the life of Julius Caesar or of George Washington. Through Him a new power of love was released into life that continues unto this day. B.C. and A.D. are not merely a way of dividing time, but are our way of acknowledging that in the life of Jesus of Nazareth something radically different entered into life, a new dynamic that changed the nature of creation. We participate in the historic incarnation of Jesus of Nazareth which took place 1900 years ago by the daily incarnations of His Spirit in our individual lives and in the life of the people of God. And since His incarnation meant God’s entry into the world, so likewise the indwelling of His Spirit in us also should mean God’s entry into our world and into its conflicts and issues.
We are Christians by doing what He did in the world, which was to have a care and a responsibility for others. His Spirit seeks to incarnate Himself in the day-to-day decisions of every responsible person in every sphere of his living. Thus the mother not only serves God by her decisions and actions in the home, but through these same decisions and actions she may believe that God is present and accomplishing His purposes for her and for the members of her family. So, likewise, a businessman’s sphere of Christian action is carried out in the decisions and work of his36 business, but also he may believe that in and through these same decisions and work God seeks to accomplish His purpose. So the principle of incarnation means that God is both served and met at the points of decision and responsibility of our daily lives. And this is what it means to participate in His life by the power of His Spirit, to bear the true mark of the Christian.
In the context of these thoughts, we may now look at the three parts of the earthly life of Jesus Christ, and, as we examine them, the idea of participating in His life may become clearer.