Herein is Love Part 5

_Dialogue Between Individual and Environment_

When the human being is born, he leaves the biological exchange of the womb for the social exchange system of his society, where his gradually increasing capacities meet the opportunities and limitations of his culture. The appearance of the person, therefore, results from the dialogue between himself and his environment, between his growing, autonomous self and the directing community upon which he is dependent.

This dialogue between the individual and his environment often has, as we have seen, the characteristics of a conflict. The individual challenges and makes demands of his family, and the family challenges and makes demands of the child. Each wrestles with the problems of trust in relation to the other, each wrestles for autonomy that is equal to the domination of the other, each strives for the initiative and industriously competes with the other, and each seeks an ident.i.ty that may either exclude or include the other. The quality of the life of the individual and of the social order depends upon the results of the dialogue between them.

I am thinking of two families. In one, the parents helped their children work through their difficulties with each other, thus a.s.suming dialogical responsibility for what happened between them. In late teenhood, each child in turn became a person in his own right who had achieved a relatively mature, congenial, and loving relation with every other member of the family. In the second family, the parents could not face the conflicts inevitable to human nature in a growing family, and pretended a quality of relations.h.i.+p that did not exist between them.

When their children became late teen-agers and older, a smoldering antagonism existed between them which occasionally broke out in venomous quarrels. The parents of this second family had not a.s.sumed dialogical responsibility for the content of their family life, with the result that the interaction between the growing person and his environment was not creative.

The process of unfolding patterns, of decisions made in response to crises, of frustrations and achievements in living, are also the human content for religious development, and provide opportunities for both conversion and nurture. The development of a person is religiously significant, and the events in his life have ultimate meaning. We may think of them in only psychological and sociological dimensions, but their meaning also is theological and religious. As we weave our intricate way through the years of our lives, approaching and withdrawing, attacking and retreating, victorious and beaten, decisive and uncertain, being loved and being resented, loving and hating, and sometimes gladly and sometimes reluctantly partic.i.p.ating in the dialogue between ourselves and our environment of influential persons, we may ask ourselves this question: What contributes to our emergence as responsible, resourceful persons? As partic.i.p.ants 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 G.o.d. How can we so partic.i.p.ate 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 dialogue between the individual and life is initiated by the basic question that is implicit in our being, and becomes explicit as our capacities as persons increase. The basic question is: Who am I?, and a.s.sociated with it is its partner question: Who are you? These two questions have to be asked together almost as if they were one question, because there is no answer to the question: Who am I?, except as there is an answer to the question: Who are you? And this twofold question is not only asked implicitly by the newborn baby, but explicitly by his parents, whose own dialogue with the baby involves asking and receiving answers to Who are you? and Who am I? because the relations.h.i.+p is one in which the child also may call forth the parent as a person.

This basic twofold question is one which we all continue to ask all through our lives in many different ways. We must not a.s.sociate question-asking exclusively with verbalization. Obviously, the baby cannot ask his mother in words who she is. He does it by his actions, by his random movements, by his crying, by his protests, by his exploring hands and eyes, by his mouth. And the mother does not give reply to his question by word only, but by her actions; by her feeding and care of him, by her neglect, by her joy in him and her irritation because of him, by her coming to him and by her unexplained departures from him.

All her actions are a language by which she tells her child who she is in response to the questions implicit in his actions. And her answer to him as to who she is gives him the beginning of an answer to his question as to who he is.

Thus, the dialogue between mother and child, which is largely nonverbal, tells him that his mother is one who in some ways loves him and in others does not, and tells him also that he is one who in some ways is loved and in other ways is not. Out of this interchange emerges his manner of response which may become his style of living and loving. But we need to remember that his characteristics as a person are not wholly determined by the action of his environment, because they also are determined by who he is within himself as a unique being. His inheritance provides him a given quality and capacity. Therefore, the dialogue is to be understood also as a dialogue between heredity and environment in which his experience of love releases his power of being.

_Sense of Trust_

The first objective of love to be accomplished out of the dialogue between the individual and the world is the awakening in him of a sense of basic trust. Trust toward oneself and toward others is acquired to some degree during the first year. I have discussed this at some length in an earlier book, _Man's Need and G.o.d's Action_,[17] and here, as well as there, I acknowledge my indebtedness to the work of Erik Erikson.[18]

In this chapter I shall discuss the other senses that he identifies as necessary acquisitions of the growing personality.

Perhaps the greatest contribution to the achievement of basic trust is through the experience of being fed. The experience of being fed regularly and responsibly causes the child to respond with trust, and he learns to have faith long before he knows the word for it. Later, at the appropriate time he acquires the word "faith" to point to the meaning of his trust experiences. If, still later, he allows the words to take the place of the substance of his faith, they will become empty words.

Responsible parents and teachers seek to combine the right word with their action so that the meaning of the child's experiences is correlated with the words for them. A mature correlation between word and experience is one in which the child has the experience of finding people both trustworthy and untrustworthy, and has been helped to deal with the untrustworthiness in the context of trust. His first experience, therefore, is a realistic one in which he is strengthened by his experiences of trust, and is not made too anxious by his experiences of the inevitable failures of his loved ones to take care of him perfectly.

The child's experience of trust and mistrust contains the first meanings for his Christian education. The care of the Divine Father is expressed in and through the care of his earthly parents. His response to the care of his earthly parents is his response to his Divine Father. This needs to be interpreted to the child as he grows up, so that he will accept and believe in the partic.i.p.ating presence of G.o.d in human life. An obstacle in the way of this achievement occurs when people separate G.o.d from life and make Him a kind of absentee operator of the machine called the world. It then is necessary for the child to make a huge leap from his trust of his parents to faith in G.o.d. While we cannot equate parental action with divine action, nevertheless we can affirm that divine action takes place through human action. When such an affirmation is made and accepted as a part of the parents' faith and is interpreted to the child as he is able to receive it, he is helped to grow up with a religious understanding of life itself, rather than conceiving of religion as being merely a part of life. He will grow up with the idea that being trustworthy and trusting others has not only psychological and sociological meaning, but also theological meaning.

A sense of trust is basic, because without it the further development of the individual would not be possible. Its foundations are laid in the very first year of an individual's life. The act of taking from his mother not just food, but her ministrations, her companions.h.i.+p and friendliness, is the beginning of his emergence as an individual apart from his parents. As he becomes an individual person, he immediately begins to be a giver as well as a taker. Giving, as well as receiving, must become a part of the dialogical relation between two individuals, whether between a child and the parent, or between two adults. As soon as a child begins to become a giver, the parent must consent to be a receiver of that which the child has to give, and thus, again, is a relations.h.i.+p of basic trust established.

Without parental reception the child would not be affirmed as a giver, and would, out of his mistrust, become a compulsive taker, a result that is tragic not only psychologically and sociologically, but religiously as well. He will not be able to trust G.o.d; but because he needs to trust G.o.d, he will begin to create images of G.o.d in the context of which he will try to handle his existential problems. Thus, the foundations of a false religion may be laid in early childhood, and this false religion, as it matures, closes the person off from the truth of the gospel and keeps him from becoming an instrument of the gospel in relation to the whole world. The church is filled with people who do not really trust G.o.d, even though they publicly profess their faith in Him. These people, like Mr. Clarke, Mrs. Strait, and the others, live timidly.

We must not conclude that the establishment of basic trust concerns only infants. The balance between trust and mistrust is something that concerns us all our days, and the question is raised acutely again every time we face a danger in the circ.u.mstances of our lives. I have observed that when people come together in a new group relations.h.i.+p, their basic questions, Who am I? and Who are you?, are reactivated. Significant communication between them does not take place until some relations.h.i.+p of trust is established on the basis of satisfactory answers. Our initial asking of these questions in infancy is, to some degree, repeated at subsequent times in our lives. They are repeated in times of marriage, bereavement, retirement, death, or in my personal crisis; and also when we face the threat of war or the possibility of interplanetary existence, or in any economic, social, or political crisis. Needed at these times of threat are relations.h.i.+ps with sufficient power to enable us to partic.i.p.ate in the dialogue out of which will come the answers to our questions. The objective of love is to provide the relations.h.i.+p of love for a world that, again and again, and in an infinite variety of ways, asks the basic questions: Who am I? and Who are you?

How wonderful it is to partic.i.p.ate in the answer to the basic questions!

Mothers, for instance, who tend to lose the sense of purpose in the minutiae of their responsibilities, could be helped to realize how profoundly important is the care they give their children. The way in which they feed and care for their families may be, if they opened themselves to the presence and action of G.o.d in human life, the means of their child's union with man and G.o.d.

As we try to meet the physical and emotional needs of children, and travel with them through the various crises of life in which we both partic.i.p.ate, we may have the rea.s.surance that we are doing a great work, the full meaning of which we may not be able to see at the moment.

Furthermore, we may be rea.s.sured that we are partic.i.p.ating in the work of G.o.d in the world and engaged in the true ministry of the church in the world. When there is this living that awakens and renews trust, the formal teaching and religious observances of the church both receive and give additional meaning.

_Sense of Autonomy_

The second objective of love is the achievement of a sense of autonomy.

We said earlier that as the child begins to take that which is given to him, he begins to distinguish between himself and others, and thereby to become a separate person. In so doing, he begins to achieve some degree of autonomy as an independent person. This second task is made easier for him, if he is able to approach it with a sense of trust. The need for a sense of trust in the achievement of autonomy becomes apparent once we recognize what this second task involves. It introduces the child into a conflict of interests. On the one hand, he needs the constant care, supervision, and love of his parents; and on the other hand, he needs to a.s.sert his own will and stand over against his parents as a separate person. He both needs to be a part of the mother and distinct from her. The conflict between these needs increases as the individual becomes a person.

This process, however, often results in a warfare of unequal wills between the child and the parent. The child himself is capable of violent drives which frighten him and which he is unable to control; and the parent can be provoked to emotional responses that escape his control and are frightening. The relations.h.i.+p between them, therefore, may become one in which each is seeking to dominate and control the other. This pattern occurs in all relations.h.i.+ps and is often observed in marriage, where, by various kinds of behavior, each partner seeks to control the other.

The muscular mechanism basic to the achievement of autonomy is the mechanism of holding on and letting go. By the employment of it, the individual begins to be aware of his powers as a separate person.

Awareness of these powers and of the possibilities inherent in them precipitates the struggle between him and others. A child can be very pliable or very stubborn in his holding on or letting go, and it is not long before parents discover that they cannot make a child do something that he will not do. At this point, the parent's own maturity in the employment of the same mechanisms will determine how he will respond to the child's stubborn and often hostile efforts to achieve autonomy.

As people mature, the holding-on and letting-go tension is transferred from the muscular to the emotional and psychological. If adults have achieved a relaxed att.i.tude, they will be able to provide the child with firmness, and at the same time allow him some freedom in determining his own action. An environment of freedom and authority will help him achieve a balance between love and hate, co-operation and willfulness.

An early sense of trust, we see, is necessary for the development of autonomy. Without trust the child will not feel free to struggle, as he must, for its achievement. He will not feel free, because he does not have faith either in himself or in his world, in relation to which he must struggle.

The objective of love, therefore, is to provide a relations.h.i.+p of firmness and tolerance within which a child may become autonomous and acquire a sense of self-control, self-esteem, and relations.h.i.+p with others. Otherwise he may suffer loss of confidence in himself and become skeptical of others, a result which can be the fruit of either restrictive discipline or unstructured freedom.

The achievement of a sense of autonomy must always remain relative, and will vary from individual to individual. As we have seen, there is no fixed norm for human behavior, and the best sense of autonomy that anyone can possibly achieve is one in which there is a mixture of co-operation and willfulness, of love and hostility. We can only hope and pray that as we all mature our autonomy will be employed with creative good will, and that it will be capable of dealing with the results of our hostility and stubbornness.

Although our sense of autonomy appears during our second and third year of life, its further development depends upon our relations.h.i.+p with others. Furthermore, its employment has other arenas than that of family life. The dialogue from which autonomy grows moves out of family and into the neighborhood. It is quickened and disciplined by entrance into school, is heated and tempered by the development of social life, especially by the dialogue between the s.e.xes when the need to surrender oneself to the other meets the needs of each to be oneself.

Finally, the autonomy of the individual is sure to be challenged by the complexities and organization of modern industrial society. More and more the individual is being caught in the intricacies of a process in which his sense of autonomy and initiative is violated. The problems of the social order are so ma.s.sive that the interests of the individual often are sacrificed. Increasingly, people are unable to endure the frustrations caused by their social, political, and industrial environment, and develop neurotic responses in which their aggressions are turned in on themselves. The autonomy and initiative that once belonged to the individual have been transferred to the social order, with the result that instead of individuals receiving their direction from within, they now receive it from without, with the inevitable demand for conformity, in which the integrity of the individual is apt to be sacrificed. Every time he turns on his radio or television set, his autonomy is a.s.saulted by all kinds of pressures.

This condition presents education and religion with peculiar challenges. In order to minister to the world, it is necessary that one partic.i.p.ate in the life of the world and share its problems as did our Lord. But if we are to be the instrument of G.o.d's purpose in the work of the world, it will be necessary for us to have a sense of autonomy and a power of independence. This is what it means to be in the world but not of the world.

One of the objectives of love, therefore, is so to live with one another, especially with our children, that out of that relations.h.i.+p we may emerge with such a power of being as a person that we shall be able to face the complexities, pressures, deprivations, and dangers of modern life. Our aim is to help the child become a responsible partic.i.p.ant in the crucial issues of life, and to preserve his integrity as a deciding person. The answer to his questions, Who am I? and Who are you?, will then be: I am what I will, and you are what you will; and our relations.h.i.+p is one of mutuality in which each will call forth the other. If the awakening of a sense of autonomy is an objective of love, it is also the objective of the church's life, its teaching, and its evangelistic endeavor. Without power of autonomy and independence, Christians will be mere conformists and maintainers of the _status quo_.

_Sense of Initiative_

The third objective of love is to help the individual achieve a sense of initiative. At the age of four or five, a child is faced with his next crisis and must take his next big step. He must find out what kind of person he is going to be. His search will be strengthened by his experience of trust, and by whatever power of autonomy he has. Dr.

Erikson points out that he wants to be like his parents who seem very wonderful to him, but who, at the same time, present him with very real threats. During this age he plays at being his parents. According to Dr.

Erikson, there are three strong developments which help him, but which also contribute to his crisis. "First, he learns to move around more freely and more violently, and therefore establishes a wider, and so it seems to him, an unlimited radius of goals. Two, his sense of language becomes perfected to the point where he understands and can ask about many things just enough to misunderstand them thoroughly; and three, both language and locomotion permit him to expand his imagination over so many things that he cannot avoid frightening himself with what he himself has dreamed and thought up. Nevertheless, out of all this he must emerge with a sense of unbroken initiative as a basis for a high, and yet realistic, sense of ambition and independence."[19]

Initiative is the power that moves the individual to take over the role of others; the boy, his father; the girl, her mother; later as the driver of the car, and later still, leaders.h.i.+p roles of various kinds.

The struggles in the process are accompanied by feelings of anxiety, of inadequacy, and of guilt. Feelings of inadequacy in relation to the size and powers of the adult can be considerable; and the feelings of guilt, in response to the daydreams about replacing Daddy, for instance, are crucial, and too often are unrecognized by many parents and teachers.

They need to recognize and accept the developmental reasons for the child's preoccupations and fantasies about himself in relation to them and their roles and functions. Furthermore, it is entirely appropriate for him to be physically aggressive toward others, to overwhelm them with his incessant chattering, his aggressive getting into things, and his insatiable curiosity about everything. The objective of love at this time is to provide the child with a reasonable freedom within which to develop his initiative with a minimum sense of guilt in relation to its exercise, and with the hope that by so doing he will become a person whose creativity will not be frustrated by an overdeveloped sense of guilt.

In contrast, many people are embarra.s.sed by recognition of their achievements, and are prevented from achievement because of guilt feelings that block their creative efforts. Unfortunately, too much religious teaching has made people feel guilty about initiative and aggressiveness, both of which can be expressed creatively. From childhood on, lives are hedged about by prohibitions in relation to persons bearing authority, by belittling att.i.tudes toward themselves and toward their drives to compete and to get ahead, so that people become self-restricted and are kept from living up to their inner capacities or from using their powers of imagination and feeling. While some withdraw into a dull kind of existence, others overcompensate in a great show of tireless initiative and a quality of "go-at-it-iveness" at all costs.

These people often overdo to a point where they can never relax, and they feel that their worth as people consists entirely in what they are doing rather than in what they are.

The objective of love is to help the child accept the necessary structures, authorities, and personal roles in relation to which he must live, so that he may grow in his capacity to love persons and to use things. During this stage of life, children often turn to other adults for companions.h.i.+p and guidance. They do so because the conflicts between themselves and these new adults do not seem to be as great as with their own parents. They need these "fresh" relations.h.i.+ps where they can exercise initiative without too much conflict and guilt. Here the school and church, with its trained teachers and workers, have an opportunity to supplement, and even to correct, the experiences that children are having at home. We should remember, however, that the identifications with the parent are important, and that the experiences the youngsters are having with others should be of a complementary nature, even if they also are corrective.

Another and supplementary objective of love is the provision of a relations.h.i.+p by parents or others in which a spirit of equality makes possible an experience of doing things together, instead of a relations.h.i.+p in which the child has to compete unequally with the adult.

Fathers, for instance, may be of great help to their sons. Boys are apt to feel that their fathers are too big, too powerful, and too skillful; but if the father will base the relations.h.i.+p on some interest or experience common to them both, the boy has an opportunity to grow in initiative and to develop his capacities without a sense of unequal compet.i.tion.

The answer to the child's questions. Who am I? and Who are you?, will then be: I am what I conceive myself to be, and you are what I conceive you to be according to my understanding of how you have revealed yourself. At this particular time in the development of the individual, there begin to be formed the powerful images of ourselves and others that aid or hinder our relations.h.i.+p with one another.

_Sense of Industry_

A fourth objective of love is to help the individual to a sense of industry, for the child has now become a busy little person who needs to learn how to be busy with things and persons. A child's "busyness"

begins with his play. Children play separately at first. In their youngest years, they may sit apart in the same room, each playing with his own things, and each oblivious of the other except when one may discover that the other has something he wants. Later, as they grow and mature, there begins what we call parallel play. They play along side of each other. Now they are aware of each other, and each keeps an eye on his playmate. Their separate playing seems to have an influence on the other in that they imitate each other. Then, at a still later stage, they begin to play together. The high point of this achievement, still later, is team play, which begins in adolescence or even earlier.

Now begins the capacity for directed fellows.h.i.+p. The fellows.h.i.+p of a team is to be respected. Members.h.i.+p on the team may mean more to the boy than members.h.i.+p in his church, and this may cause ministers, parents, and teachers considerable anxiety. Instead, they should relax and be glad for the youngster's experience, because team play is providing him with an experience of relations.h.i.+p that later will become the basis for his understanding of the ultimate meaning of all relations.h.i.+ps. They should accept the youngster's experience and use it creatively, to help him understand the nature of the church, our relations.h.i.+p as brothers, and the "captaincy" of Christ.

In team play, also, we see the occurrence of something that is very much a part of Christian character. In order for there to be team play, it is necessary for every member of the team to die to the desire in him to be the whole show. A mature team member has learned that his strength and skills depend on the strength and skills of others. This is the theology of the playground. What has been learned in play may be translated into work. Then, since a man's work is one of the great spheres in which he may exercise his ministry as a representative of Christ, the learning of this profound lesson in the process of play is an important part of his religious education. And it can be religious, even though it may not be learned in the formal church.

The transition from play to work takes place gradually. Children become dissatisfied with play and make-believe, and have a growing need to be useful, to make things well, and, therefore, to acquire a sense of industry. They also learn to win recognition by producing things.

Through play they advance to new stages of real mastery in the use of toys and things, and learn to master experience by meditation, experimenting, and planning. The home, the school, and the church should try to help them to make this transition easily in order that they may develop this sense of industry without a sense of inadequacy. If they are pushed too strenuously to produce, a sense of inadequacy may result, especially when they still want to be cuddled and cared for. Family life has the responsibility of preparing the youngsters for school, where, in the context of their play experiences, they accept the disciplines of work. Relaxed teachers are needed who understand the process by which children learn to move from play to work, and who can encourage them to make this transition without either sparing them the needed disciplines or imposing them too strenuously. Here we see an area in which the role of the family and the role of the school are complementary.