Reuel L. Howe

“ Mutual trust is a third necessary quality in human life. As we saw earlier, nothing can happen in any relationship where there is not trust, and yet, lack of trust is everywhere prevalent. The great question is: How can we trust when we have such strong feelings of mistrust not only of persons, but also of the process of life? I have often had these misgivings as a teacher when, beginning with new students, I wondered how we could go through the crises of learning again. Where would I find the strength and courage for the challenges? Would they respond to their opportunities and resources? ”

“ After all, faith is for doubt, courage is for anxiety, love is for hate. Instead of resenting hate, anxiety, doubt, and mistrust, we should accept them as a part of life.
We are called by the divine love to be lovers, called by God to be His servants, called by the Saving Person to be His person in the realm and the relationship of the personal. We are precious and important to one another and to God. We have a responsibility for others that must be met by our first being responsible for what we are in ourselves, the instrument for the revelation, in personal terms, of the power of love. ”

“ It as a stirring picture and we love to look at it, contemplate it, read about it. It is a dull mind and heart that does not quicken in response to His amazing compassion and strength; and as we study his instructions to us, it becomes clear that He expects us to be to our generation what He was to His.
When we realize what His teaching and commandment require of us, our sense of the beauty and simplicity of His life is overshadowed by the terror aroused in us by His expectation of us. We know that the ugliness of our lives can never reproduce the beauty of His. ”

“ One reason for the uncertain witness of many so-called Christians and church members is that they have been persuaded to be Christians without either having that relationship or its alternatives explained to them. Young people in particular need help in knowing what they are choosing against in order that they may be unambiguously for what they have chosen. In an age when values are confused and people’s need for clear-cut loyalties is great, it is tragic that the church’s communication is confused. ”

“ These experiences of love stimulate, in turn, his love, which is the completion of his need of love. His response to being loved is to love, and this response is not long in coming. We see it in his smiles, in his cooing, when he pats his mother’s cheek, when he puts his little arms around her neck, and later when he begins to toddle and bring his gifts to her. In many ways the individual begins to show that he has been loved by revealing his growing power to love. ”

“ Although we may not see what is happening, we may be sure that something is. In the sphere of the personal we need to trust both God and man, and if we trust God we can trust man. We then may take a long view of our task, and teach and work and live by faith.
This is what it should mean to be a Christian and a member of the church of Christ. What a wonderful thing it is to belong to a fellowship that is made up of people who may be united by the Spirit of God and through whom we believe that God works! What a comfort it is to know that we do not have to do and believe everything ourselves! ”

“ What contributes to our emergence as responsible, resourceful persons? As participants in the dialogue between our children and ourselves, for example, we should like to know the kind of address and response we should make that would call them forth as persons who will be responsible and helpful in relation to their dependents, peers, and superiors; and enable us, through them, to love and serve God. How can we so participate with them in living that there will be called forth in them a courage that will dare the risks of creativity and acquire the freedom to love? ”

“ The lives of church people reveal only too clearly how much they wish it were possible to move directly from the contemplation of the ideal to its actualization, and to bypass the experience of crucifixion and its meaning for us. Lovers, for example, would like to move from the contemplation of the romantic ideal of their love to its realization in their lives. But the full meaning of their love cannot become available to them except as they pass through the challenges and crises of their relationship and die to themselves for the sake of the other. ”

“ We need to know about Christian faith, but it must not replace the need to love and to be loved. Knowledge about God must not become more important than our knowing God.
When religious and theological knowledge becomes an end in itself, the church is apt to become coldly intellectual and sophisticated. I am reminded of a group of laymen who became avid students of Christian theology, and who became so prideful in their achievement that they exhibited in their relations with one another, as well as with their other associates, a spirit of pride, arrogance, and competitiveness. ”

“ There is the kiss, the touch of the hand, the gifts on special occasions and those which come as surprises; their physical union is the symbol and instrument of their spiritual union and becomes the sacrament of their relationship as persons. But these acts of love presuppose and depend upon their over-all and lifelong devotion to each other in everything that they do. ”

“ We can respect ourselves, therefore, because God shows His respect for us by loving and working through us. When we have a great task to do that calls for the courage and heroism of love, we can take a chance and set ourselves to the task because our faith in God makes it possible to have faith in ourselves and in those whom we would love. When we let our misgivings deter us so that we turn away from the challenges of love, we not only repudiate ourselves, but also turn our backs on God’s affirming judgment of us. ”

“ Do we know what we mean when we think of love in this way? A clear understanding of love is needed, because it is so gravely misunderstood in our time. All too commonly, love is regarded as a sentiment, a feeling, a “liking” for someone. While sentiment and emotion are certainly a part of love, it is tragic to make them synonymous with love. Certainly we mean more than that when we say, “God is love,” or when we wrestle with the concept of man showing his love of God through his love for his neighbor. In these concepts we are thinking of love as the moving, creating, healing power of life ”

“ By the discipline of creativity, I mean the discipline of learning and perfecting some skill in art or music or handicraft or sport in which there is opportunity to co-ordinate motor and mental powers and to gain therefrom some sense of achievement. A creative approach to life, of course, is a part of a life of devotion. Creative activity is indispensable to the health of the human soul, especially in this day when there is an increasing gap between our efforts and their result. ”

“ Our Lord, Who is the incarnation of divine love, warned that He would not remove one bit of the law. He did not destroy the law, but by His love fulfilled it. It is really good that law is a part of love. Our own love relationships benefit from the presence of law in love, because law guides and protects our relationship. When we are “in love,” or in union with one another, we are not conscious of the law, but it is implicitly present. We can be said to be “living above the law.” ”

“ We need to remember that even God, with all of His power and wisdom, does not give His love to us in ways that take away our freedom of response. He leaves us free to say Yes or No to Him, to love, to our families, and to all the responsibilities of life. This means, as we saw earlier, that we are to speak the word of love and leave the other person free to make his response. We cannot expect a guaranteed response from him. We cannot prevent him from making a wrong response any more than we can make him give the right response. Our children are free, and we must respect that freedom. ”

“ Children’s springs of life and vitality are powerful. Their need to affirm themselves as persons is undeniable, and any experience of love that they have is reinforcing. Experiences of unlove are to them unbelievable and point, fundamentally and finally, to the necessity and believability of love. While our children are dependent upon us for their personal environment in which to grow up, they bring powers and resources to their growing up which are independent of us. They bring something to the dialogue in which self-actualization occurs. ”

“ The lives of moralistic people are not beautiful to behold. They are apt to be conventional, legalistic, and maintainers of the status quo. Because they have no sense of deliverance themselves, they are apt to be ungracious in relation to others. Because they live by the law, they do not show the fruit of the Spirit: namely, the love, joy, peace, and long-suffering which should mark the followers of Christ. They reveal how impossible it is for a human being to be a Christian by himself. ”

“ We choose our part of the dialogue in response to what we think his reaction will be and thereby rob ourselves of our freedom to be. There can be no communication between the images which two people hold of each other. Communication is possible only between two persons who, out of mutual respect, really address one another.
A third discipline is to accept the demand in love and our obligation to meet that demand. The compulsive element in love is hard for us to accept. But we cannot separate law from love. Law is implicit in love. ”

“ A final objective of love is to help the individual, who by now has become an adolescent and is fast approaching the threshold of adult life, to achieve a sense of integrity. The acquisition of the senses of trust, autonomy, initiative, industry, and identity through the years of his development should prepare him for responsible living with himself and others. Much depends, as we have seen, on the ability and willingness of those in his environment to accept, respond to, and guide him. ”

“ 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. ”

“ Manby, often react against the religiosity of the church with the complaint that the search for truth is cluttered with obsolete myths and meaningless observances. On the other hand, the humanists, while splendid in their devotion to truth, have only their opinion of what is good and true to guide them. Because they acknowledge no life beyond this one, they become the servants of a closed system in which injustice frustrates the justice for which they plead and work. The plight of the humanists is pathetic. ”

“ Mutual respect also calls for respect of others who must answer for their own lives. While it is true that we are dependent upon God and His love for us, our response as individuals is a necessary complement to what He has done. The source of our life and of our redemption is in God, but we have to respond, and our responsible action makes complete what God has done for us. Therefore, we respect ourselves as having within ourselves the power of answer for our own lives. ”

“ Many parents and teachers are concerned about the quality of the care and teaching which they give children, and they are particularly worried about their failures and sins in relation to them. Present in many of us is the fear that we may have permanently impaired the future welfare of those for whom we are responsible. This leads us to try to be perfect in the discharge of our duties and thus prevent serious injury to our children. In other words, we would like to love them perfectly, which, if we were able to do, would ill prepare them for their life in this world. ”

“ Thus far, we have identified the Christian life as participation in the life of Christ, and the Christian fellowship as the relationship of men who have been reunited to one another by the presence in them of the Spirit of Christ. We need to make this concept even more specific and, therefore, now ask the question: “How does one participate in the life of Christ; how does one find the Spirit; what must one do?” The gospel’s answer is: “You shall love.”11 It has surpassing attraction, but is also considerably disappointing. Love is appealing, but its practice is appallingly difficult. ”

“ Our worship is yet another way in which we participate in the life, death, and resurrection of our Lord. In worship we bring our lives to the judgment of Christ’s teaching and life, and these reveal how unequal we are to live His life, and how greatly we need His Spirit to transform our lives. By our confession of our sins we participate in His death for us and for our sins, and the assurance of His forgiveness enables us to participate in His resurrection so that we may rise to our feet, make a confident offering of ourselves, and sing our praises of thanksgiving. ”

“ 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. ”