Ever since I started to study the subject of biblical 'calling', I've been wrestling with how to 'love and serve' my neighbor. For someone who does not naturally like people, this is a massive and frightening consideration. (The Heidelberg says we're 'prone by nature to hate God and our neighbor' and if you deny that, I'm sorry to have to tell you that you're either deluded or lying). Clawing my way out of the oozing muck and mire of selfishness and self-centered focus continues to be difficult and at times painful. But, it seems the Holy Spirit is giving me the desire and the assistance to progress.
The other day - while corresponding with a Facebook friend - I remembered the book referenced below. Jonathan Edwards', Theology of Charity (my term) is part of what has been rolling around in my brain lately. The seed that was planted by my first reading about four years ago sprouted and continues to grow. You can read the entire volume on Google Books...
From ‘Charity and Its Fruits’ by Jonathan Edwards
‘Charity Disposes Us to Do Good’
First, We are to do good both to the good and to the bad. This we are to do, as we 'would imitate our heavenly Father, for " he (Matthew v. 45) maketh his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust." The world is full of various kind of persons ; some good, and some evil ; and we should do good to all. We should, indeed, especially, " do good to them that are of the household of faith," or that we have reason, in the exercise of charity, to regard as saints. But though we should most abound in beneficence to them, yet our doing good should not be confined to them, but we should do good to all men as we have opportunity. While we live in the world, we must expect to meet with some men of very evil properties, and hateful dispositions and practices. Some are proud, some immoral, some covetous, some profane, some unjust or severe, and some despisers of God. But any or all these bad qualities should not hinder our beneficence, or prevent our doing them good as we have opportunity. On this very account we should the rather be diligent to benefit them, that we may win them to Christ ; and especially should we be diligent to benefit them in spiritual things.
Second, We should do good both to friends and enemies. We are obliged to do good to our friends, not only from the obligation we are under to do good to them as our fellow- creatures, and those that are made in the image of God, but from the obligations of friendship, and gratitude, and the affection we bear them. And we are also obliged to do good to our enemies ; for our Saviour says (Matthew v. 44) : " But I say unto you, love your enemies ; bless them that curse you ; do good to them that hate you ; and pray for them that despitefully use you, and persecute you." To do good to those that do ill to us, is the only retaliation that becomes us as Christians ; for we are taught (Romans xii. 17, 21) to " recompense to no man evil for evil," but on the contrary to "overcome evil with good ;" and again it is written (1 Thessalonians v. 15) : "See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves and to all men; and still again (1 Peter iii. 9) : "Not rendering evil for evil, or railing for railing, but contrariwise, blessing ; knowing that ye are thereunto called, that ye should inherit a blessing."
And, Third, We should do good both to the thankful and the unthankful. This we are obliged to do by the example of our heavenly Father, for he (Luke vi. 35) " is kind unto the unthankful and to the evil ;" and the command is, that we "be merciful as he also is merciful." Many make an objection against doing good to others, saying, "If I do, they will never thank me for it; and for my kindness, they will return abuse and injury :" and thus they are ready to excuse themselves from the exercise of kindness, especially to those who may have shown themselves ungrateful. But such persons do not sufficiently look at Christ ; and they either show their want of acquaintance with the rules of Christianity, or their unwillingness to cherish its spirit.
And what are the implications of the Theology of Charity in light of the current political season? If you're grappling with the same issues, look for an upcoming edition....
NEXT: Toward Developing a More Biblical Approach to Social Justice
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