We have seen in previous posts how Dietrich Bonhoeffer connects being human to being in Christ – that in being in Christ, one truly is human.
‘Human beings are called to share the suffering of God in a godless world. Therefore we must really live in the godless world; and may not make the attempt to somehow conceal, to transfigure its godlessness religiously; we mus live in a “worldly” fashion, which means we are liberated from false religious attachments and inhibitions. ‘Being a Christian does not mean being religious in a certain way, or, on the basis of some methodology, to make something out of ourselves (a sinner, a penitent, a saint); rather, it means to be a human being. It is not the religious act that makes the Christian, but participation in the suffering of God in the life of the world. This is the reversal: not to think first of our own needs, questions, sins, and anxieties, but to let ourselves be pulled into the way of Jesus, into the messianic event that is now fulfilled (Isa. 53:4-5).’
– Dietrich Bonhoeffer
Karl Barth makes a similar point in his magnum opus ‘Church Dogmatics’:
’The Christian life begins with love. It also ends with love, so far as it has an end as human life in time. There is nothing that we can or must be as a Christian, or to become a Christian, prior to love. Even faith does not anticipate love. As we come to faith we begin to love. If we did not begin to love, we would not have come to faith. Faith is faith in Jesus Christ. If we believe, the fact that we do so means that every ground which is not that of our being in love to God in Christ is cut away from under us: we cannot exist without seeking God. If this were not the case, we should have failed to come to faith. And the fact that it is so is a confirmation that our faith is not an illusion, but that we ourselves as men truly believe.
But there is nothing beyond love. There is no higher or better being or doing in which we can leave it behind us. As Christians, we are continually asked about love, and in all that we can ever do or not do, it is the decisive question. Love is the essence of Christian living. It is also the ‘conditio sine qua non,’ in ever conceivable connexion. Wherever the Christian life in commission or omission is good before God, the good thing about it is love. (Karl Barth, Church Dogmatics, pp. 371-372.)
Barth here is referring to Christians – but I will be using this in conjunction with Bonhoeffers thought in just a moment (see 1B below).
Theologian and philosopher Nicholas Wolterstorff argues in his monumental book ‘Justice: Rights and Wrongs,’ that the worth of human beings and natural rights is grounded in love – affectionate love from God.
‘…I conclude that if God loves a human being with the love of attachment, that love bestows worth on that human being; other creatures, if they knew about that love, would be envious. And I conclude that if God loves, in the mode of attachment, each and every human being equally and permanently, then natural human rights inhere in the worth bestowed upon human beings by that love.’ (Nicholas Wolterstorff, ‘Justice: Rights and Wrongs,’ pp. 360)
So here we have:
1A. Existence grounded in reality. (Bonhoeffer)
1B. Reality grounded in Christ. (Bonhoeffer)
1C.Existence grounded in seeking God. (Barth) Even though Barth here is intending this to refer to the Church, I am taking it one step farther and applying it to human existence on a universal level.
2. Worth of existence and natural rights grounded in the love of God. (Wolterstorff) This has more to do with ethical thought than ontological existence. See 2B below.
3. My assertion, then, is this: that apart from participating in reality and seeking God, there is no human existence. People exist, but not in their truly human form.
2B. While those not participating in reality/seeking God are not truly living in a human sense, they do in fact have worth bestowed upon them by God by His love for them as well as natural rights.