What motivates positive relationships?

First: Offering love to others as if to Christ Himself . Christians express love for others, even for those who persecute them. The positivity of the Church, both individually and

988 St. Basil of Caesarea, Letters 97 (FOTC 13:215).

collectively, in serving all, gave her the ability to win non-believers to the faith, often in the face of death, and even in the case of catechumens who had not yet been baptized. St. Justin Martyr says, “We who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to everyone in need.”⁹⁸⁹ Such works filled with love did not stem from mere human emotions, but from holy sentiments and from hearts inflamed with divine love. These believers offered these works with all their being and from the depths of their hearts and linked them to their worship so that they became offerings to God Himself, the Lover of humanity.

Second: The practice of love is the perfection of the law. The Lord Christ set out the foundation of the law of Christian behavior: “A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another” (John 13:34–35). St. Paul says, “Owe no one anything except to love one another, for he who loves another has fulfilled the law” (Rom. 13:8). The apostles did not dictate specific moral laws, but offered instead the Spirit who institutes these laws and who governs Christian conduct in each situation. It was left to the Church to work out the details of a living spiritual conduct based on biblical foundations without introducing too many rules: “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things” (Phil. 4:8).

Third: Using our new potential . In baptism we enjoy burial with Christ and we die to sin so that it has no power over us unless we willingly accept it. We also become children of God and enjoy the potential of the Holy Trinity: the fatherhood of the Father who loves all humanity; the grace of the Son the forgiver of sins; and the communion of the Holy Spirit who sanctifies and renews us so that we may become an icon of Christ.

The Didache,⁹⁹⁰ for example, offers us a choice between the way of life and the way of death,⁹⁹¹ but does not list in detail the virtues that should govern our conduct, nor does it make a complete list of the vices that lead us onto the way of death. It says, “There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love

989 St. Justin Martyr, First Apology 14 (ANF 1:167).

990 The title Didache derives from the first word in the Greek title of the work: Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν ( The Lord’s Teaching Through the Twelve Apostles to the Nations ). It is considered the most important document after the writings of the apostles and describes the life of the early Church in every aspect: behavior, liturgy, and organization.

991 “The Didache” in Maxwell Staniforth and Andrew Louth, eds., Early Christian Writings (Penguin Classics, 1987) 1–5: pp. 191–193.

those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect.”