BENEDICTRATZINGER

(An abridgement)

Encyclical Letter
DEUS CARITAS EST
BENEDICT XVI

Introduction

1. “God is love, and he who abides in love abides in God, and God abides in him” (1 Jn 4:16). These words express with remarkable clarity the heart of the Christian faith: the Christian image of God and the resulting image of mankind and its destiny.

We have come to believe in God's love: in these words the Christian can express the fundamental decision of his life. To be Christian is to encounter a person who gives life a new horizon and a decisive direction. Jesus united into a single precept the commandment to love God and the commandment to love one’s neighbor. Since God has first loved us, love is now no longer a mere “command”; it is the response to the gift of love with which God draws near to us.

Because this message is both timely and significant, I wish in my first Encyclical to speak of the love which God lavishes upon us and which we in turn must share with others. The first part is speculative, since I want to clarify some essential facts concerning the love God mysteriously and freely offers to man, together with the intrinsic link between that Love and the reality of human love. The second part is practical, since it treats the ecclesial exercise of the command to love one’s neighbor. I wish to call forth in the world renewed energy and commitment in the human response to God's love.

Part I

Eros and Agape

THE UNITY OF LOVE
IN CREATION
AND IN SALVATION HISTORY

A problem of language

2. God's love for us raises important questions about who God is and who we are. Today, the term “love” has become one of the most frequently used and misused of words. Let us call to mind the vast semantic range of the word: love of country, love of one's profession, love between friends, love of work, love between parents and children, love among family members, love of neighbor, love of God. But love between man and woman stands out as the very epitome of love: when body and soul are joined, the partners seem to glimpse an irresistible promise of happiness. So we need to ask: are all forms of love basically one? Is love, in its many manifestations, ultimately a single reality? Or do we use the same word to designate different realities?

“Eros” and “Agape” – difference and unity

3. The ancient Greeks called love between man and woman eros. The Greek translation of the Old Testament, however, uses eros only twice, and it never appears in the New Testament. Of three Greek words for love--eros (passionate), philia (friendly), agape (selfless), the New Testament writers prefer the last, which occurs infrequently in Greek literature. John’s Gospel uses philia to express the relationship between Jesus and his disciples. Avoidance of eros and preference for agape is distinctive of the Christian understanding of love. As the Enlightenment critique of Christianity grew progressively more radical, this new understanding took on a negative connotation. Nietzsche, for example, charged Christianity with poisoning eros, thus contributing to its degeneration into vice.

4. But did Christianity really destroy eros? Like other pre-Christian cultures, the Greeks considered eros to be a kind of intoxication, the overpowering of reason by a “divine madness” that tears man away from his finite existence and enables him to experience supreme happiness.In ancient religions, this attitude found expression in fertility cults, part of which was the “sacred” prostitution that flourished in many temples. Eros was thus celebrated as a divine power.

The Old Testament firmly opposed this form of religion as a perversion. Without rejecting eros as such, Old Testament writers held that this counterfeit divinization actually strips it of its dignity and dehumanizes it. An intoxicating and undisciplined eros is not an ascent towards the Divine, but a degradation of man. Evidently, eros needs to be disciplined and purified if it is to provide not just fleeting pleasure, but a foretaste of the beatitude for which our whole being yearns.

5. Two things clearly emerge from this rapid overview of the meaning of eros. First, there is a certain relationship between love and divinity: love promises infinity, eternity—a reality far greater and totally other than our everyday existence. Attaining this goal requires purification and growth in maturity, not submission to instinct. Far from rejecting or “poisoning” eros, renunciation heals it and restore its true grandeur.

Since human nature is a composite of body and soul, a man is truly himself when body and soul are intimately united; the challenge of eros is met when this unification is achieved. Should a man aspire to be pure spirit and reject the flesh as pertaining to his animal nature alone, both spirit and body would lose their dignity. Likewise, to deny the spirit and regard the body as the complete reality would have the same result. It is neither the spirit alone nor the body alone that loves: it is man, a unified creature composed of body and soul, who loves. Only when both dimensions are united is love—eros—able to mature and attain its authentic greatness.

Christianity has been criticized for opposing the body. But what is to be thought of its contemporary exaltation? If eros is reduced to “sex” it becomes a commodity to be bought and sold; this is surely not man's great “yes” to the body. On the contrary, it reduces the body and sexuality to the material part of man, to be used and exploited at will. Instead of being an exercise of freedom, sexual activity becomes a mere object to be made enjoyable and yet harmless. But this is a reduction of the body to its biological functions: deprived of freedom it cannot be an expression of our whole being. Apparent exaltation of the body can even lead to hating it. Christianity treats man as a unity in duality where spirit and matter come together and attain their true nobility.

6. What does this path of ascent and purification entail if love is to fully realize its human and divine promise? The Song of Songs in the Old Testament, originally love poems, can give us an important indication. Two Hebrew words are used to express “love.” The first, dodim, suggests a love that is insecure and searching. This is replaced by ahabà, which the Old Testament translates as agape. The search is completed by discovery of the other. Love passes from self-seeking to care for the beloved, ready for renunciation and sacrifice.

Love moves to a higher level of purification in a twofold sense: It becomes exclusive (this particular person) and endless (forever). It comes to embrace the whole of existence. Love is indeed “ecstasy,” not in the sense of a moment of intoxication, but rather of a journey, an ongoing exodus out of the inward-looking self to its liberation in self-giving, and eventually the discovery of God: “Whoever seeks his life will lose it, but whoever loses his life will preserve it,” as Jesus says throughout the Gospels, portraying his own path through the Cross to the Resurrection. Passing from the depths of his own sacrifice to its fulfillment, He reveals the essence of love and indeed of human life itself.

7. These initial, philosophical reflections on the essence of love have brought us to the threshold of biblical faith. In philosophical and theological debate, the distinct forms of love have often been radicalized to the point of establishing an antithesis between a typically Christian (descending, oblative) love—agape—and a typically non-Christian (ascending, possessive) love—eros. Carried to extremes, this antithesis would detach the essence of Christianity from the vital relations fundamental to human existence. But eros and agape can never be separated. The more they find a proper unity, the more the true nature of love is realized. Even if eros is mainly covetous at first, it increasingly seeks the happiness of the beloved, bestows itself and wants to “be there” for the other. Without this element of agape, eros is impoverished and loses its nature. On the other hand, man cannot live by oblative love alone: He cannot always give; he must also receive.

In the account of Jacob's ladder, the Fathers of the Church saw the inseparable connection between ascending and descending love, between seeking God (eros) and passing on the gift (agape). Saint Gregory the Great speaks in this context of Saint Paul, who was borne aloft to the most exalted mysteries of God, and having descended once more, was able to become all things to all men.

8. Earlier, we saw that love is a single reality with different dimensions, with one or other emerging more clearly at different times. Now we have seen that biblical faith is not opposed to the primordial human phenomenon of love, but purifies it and reveals new dimensions of it: the image of God and the image of man.

The newness of biblical faith

9. First, the Bible presents us with a new image of God. In the surrounding cultures, images of God and the gods were unclear and contradictory. In biblical faith, however, there is only one God, the Creator of the universe; all other gods are not God. The notion of creation is found elsewhere, but only here is it clear that the one true God is the source of all that exists. Moreover, He loves man. The divine power that Aristotle sought is for every being an object of love. But this divinity itself does not love. The God of Israel, on the other hand, loves with a personal and elective love: He chooses Israel from among all the nations and loves her precisely with a view to healing the whole human race. His love is eros and also totally agape.

10. Therefore, God’s passionate love for man is simultaneously a forgiving love. So great is it that by becoming man he follows him even to death, and so reconciles justice and love.

The philosophical dimension of this biblical vision is important in the history of religions: As the absolute and ultimate source of all being—the Logos, primordial reason—God is at the same time a passionate Lover. It is the essence of biblical faith that man can enter into union with God—his primordial aspiration. In this unity, God and man remain themselves and yet become fully one.

11. From the biblical image of God we pass now to its image of man. The account of creation speaks of the solitude of Adam and God's decision to give him a helper. Of all the creatures, not one is capable of being the helper man needs. So God forms woman from the rib of man. Here one might detect hints of the myth mentioned by Plato, according to which man was originally spherical, because he was complete in himself and self-sufficient. But as a punishment for pride, Zeus split him in two; now he longs for his other half, striving with all his being to possess it and thus regain his integrity. The biblical narrative does not speak of punishment, but the idea is certainly present that man is somehow incomplete, driven by nature to seek the part that can make him whole.

This has two important aspects: First, eros is rooted in man's very nature. Second, eros directs man towards the marriage bond; only thus does it fulfill its deepest purpose. Monogamous marriage corresponds to a monotheistic God; based on exclusive and definitive love, marriage becomes the icon of the relationship between God and his people. His way of loving becomes the measure of human love. The Bible’s close connection between eros and marriage has practically no equivalent in extra-biblical literature.

Jesus Christ – incarnate love of God

12. In the Old Testament, the novelty of the Bible did not consist in abstract notions but in God's unpredictable and unprecedented activity. In the New Testament, this divine activity takes on dramatic form: in Jesus Christ, it is God himself who goes in search of a suffering and lost humanity. The parables that speak of a shepherd going after a lost sheep, a woman looking for a lost coin, a father going to meet and embrace his prodigal son, explain God’s very being and activity. Its culmination in his death on the Cross is love in its most radical form. It is there that our definition of love must begin.

13. Jesus gave this act of oblation an enduring presence by instituting the Eucharist at the Last Supper. The ancient world dimly perceived that man's real food is the Logos, eternal wisdom: this Logos now truly becomes food for us—as love. The Eucharist draws us into Jesus' act of self-giving. The imagery of a marriage between God and Israel is now realized in a way previously inconceivable: from standing in God's presence it becomes union with God through sharing the body and blood of Jesus. The sacramental “mysticism” lifts us far higher than anything human mystical elevation could ever accomplish.

14. This sacramental “mysticism” is social in character, for in communion all become one with the Lord: Union with Christ is also union with all those to whom he gives himself. I cannot possess Christ just for myself; I can belong to him only in union with all those who have become or will become his own. Christians are “one body,” joined in a single existence. Love of God and love of neighbor are united. The Eucharist was called Agape because God’s agape comes to us there to continue his work in and through us. This Christological and sacramental basis enables us to understand the Christian teaching on love. The transition from the Law and the Prophets to the commandment to love one’s neighbor is not a mere matter of morality; faith, worship and morality are interwoven as a single reality that takes shape in our encounter with God's agape. Eucharistic communion that did not lead to the concrete practice of love would be intrinsically fragmented. Love can be commanded because it has first been given.

15. This principle is the starting-point for understanding the great parables of Jesus: In the rich man and Lazarus, the good Samaritan, and the Last Judgment, love is the criterion for the definitive decision about the worth of human life. Jesus identifies himself with those in need, with the hungry, the thirsty, the stranger, the naked, the sick, the captive. Love of God and love of neighbor have become one.

Love of God and love of neighbor

16. We are left with two questions concerning our own attitude: Can we love God without seeing him? Can love be commanded? These questions raise a double objection: No one has ever seen God, so how could we love him? Since love is either there or isn’t, how can it be commanded? The Scriptures answer these objections by emphasizing the unbreakable bond between love of God and love of neighbor. It is a lie to say that we love God if we are closed to our neighbor. Put positively, love of neighbor leads to the encounter with God; closing our eyes to others also blinds us to God.

17. True, no one has ever seen God as he is. And yet God is not totally invisible or inaccessible. He loved us first, and this love of God has appeared in our midst. He has made himself visible in Jesus. Indeed, God is visible in a number of ways. He comes towards us and seeks to win our hearts all the way to the piercing of his Heart on the Cross, to his appearances after the Resurrection, and to the great deeds by which he guided the nascent Church. Ever since, He has encountered us in the men and women who reflect his presence, in his word, in the sacraments, and especially in the Eucharist. We experience God’s love in the Liturgy, in prayer, and in the living community of believers where we learn to love him as he has loved us.

In the gradual unfolding of this encounter, it becomes clear that love is more than a sentiment that comes and goes. Mature love engages the whole man. The joyful experience of being loved comes to engage the will and the intellect. The “yes” of our will to the Will of the living God unites intellect, will, and sentiments in a single but incomplete act of love that changes and matures throughout life as one becomes similar to the other in a community of will and thought. Our will and God's will increasingly coincide. Rather than an imposed command, God’s Will becomes my own will. As self-abandonment increases, God becomes our joy.

18. In God and with God, I love even persons I do not know or like. I learn to see others not simply with my eyes and my feelings, but from the perspective of Jesus Christ. His friend is my friend. Going beyond exterior appearances, I perceive in others an interior desire for a sign of love, of concern. But if I had no contact with God in my life, I would be incapable of seeing in them the image of God. The saints constantly renewed their capacity for love of neighbor through their encounter with the Eucharistic Lord, and conversely this encounter acquired its real-ism and depth in their service to others. Love grows through love until in the end God is “all in all.”