'Divine gift love in a man enables him to love what is not naturally lovable � lepers, criminals, enemies, morons, the sulky, the superior, and the sneering.'
In this passage from The Four Loves, Lewis examines the distinction between divine and human love, and how God's version has the power to transform our own.
... God, as Creator of nature, implants in us both Gift-loves and Need-loves. The Gift-loves are natural images of Himself; proximities to Him by resemblance which are not necessarily and in all men proximities of approach. A devoted mother, a beneficent ruler or teacher, may give and give, continually exhibiting the likeness, without making the approach. The Need-loves, so far as I have been able to see, have no resemblance to the Love which God is. They are rather correlatives, opposites; not as evil is the opposite of good, of course, but as the form of the blancmange is an opposite to the form of the mould.
But in addition to these natural loves God can bestow a far better gift; or rather, since our minds much divide and pigeon-hole, two gifts.
He communicates to men a share of His own Gift-love. This is different from the Gift-loves he has built into their nature. These never quite seek simply the good of the loved object for the object's own sake. They are biased in favor of those goods they can themselves bestow, or those which they would like best themselves, or those which fit in with a pre-conceived picture of the life they would want the object to lead. But Divine Gift-love � Love Himself working in a man � is wholly disinterested and desires what is simply best for the beloved. Again, natural Gift-love is always directed to objects which the lover finds in some way intrinsically lovable � objects to which Affection or Eros or a shared point of view attracts him, or, failing that, to the grateful and the deserving, or perhaps to those whose helplessness is of a winning and appealing kind. But Divine Gift-love in the man enables him to love what is not naturally lovable; lepers, criminals, enemies, morons, the sulky, the superior, and the sneering. Finally, by a high paradox, God enables men to have a Gift-love towards Himself. There is of course a sense in which no one can give to God anything which is not already His; and if it is already His, what have you given? But since it is only too obvious that we can withhold ourselves, our wills and hearts, from God, we can in that sense, also give them. What is His by right and would not exist for a moment if it ceased to be His (as the song is the singer's), He has nevertheless made ours in such a way that we can freely offer it back to Him. 'Our wills are ours to make them Thine.' And as all Christians know there is another way of giving to God; every stranger who we feed or clothe is Christ. And this apparently is Gift-love to God whether we know it or not. Love Himself can work in those who know nothing of Him. The 'sheep' in the parable had no idea either of the God hidden in the prisoner whom they visited or of the God hidden in themselves when they made the visit. (I take the whole parable to be about judgment of the heathen. For it begins by saying, in the Greek, that the Lord will summon all 'the nations' before Him � presumably, the Gentiles, the Goyim.)
That such a Gift-love comes by Grace and should be called Charity, everyone will agree. But I have to add something which will not perhaps be so easily admitted. God, as it seems to me, bestows two other gifts: a supernatural Need-love of Himself and a supernatural Need-love of one another. By the first I do not mean the Appreciative love of Himself, the gift of adoration. What little I have to say on that higher � that highest � subject will come later. I mean a love which does not dream of disinterestedness, a bottomless indigence. Like a river making its own channel, like a magic wine which in being poured out should simultaneously create the glass that was to hold it, God turns out need of Him into Need-love of Him. What is stranger still is that He creates in us a more than natural receptivity of Charity from our fellow-men. Need is so near greed and we are so greedy already that it seems a strange grace. But I cannot get it out of my head that this is what happens. ...
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