Leaven

Volume 3 Article 5
Issue 4 Special Studies

1-1-1995

Unconditional Love and Covenant Love: A Comparison

John Free

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Recommended Citation
Free, John (1995) "Unconditional Love and Covenant Love: A Comparison," Leaven: Vol. 3: Iss. 4, Article 5.
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 Free: Unconditional Love and Covenant Love: A Comparison

Special Studies 13

Unconditional Love
and
Covenant Love
A Comparison

by John C. Free

You may have seen the coffee mug with this of love to which we are called may be occurring
little ditty on it: without carefully understanding what is implied.
How did the notions about conditionality and
The wonderful love of a beautiful maid unconditionality enter our vocabulary? Did it arise
And the love of a staunch true man out of a growing understanding of the meaning of
And the love of a baby unafraid biblical terms and teachings, from a popular trend in
Have existed since time began. the culture, neither or both?
But the most wonderful love I do not know who was the first to write of
the love of loves unconditional love. In perusing some of my books
surpassing the love of a mother which treat love,observations about the way a mother
is the wonderful, infinite, passionate love loves a child prompted these thoughts from Erich
of one drunken sot for another. Fromm published in 1956,

Popular is the notion that you can be any sort I am loved. I am loved because I am my
of person, do anything that suits you, say anything mother's child. I am loved because I am
that comes to mind, and yet be on either the giving or helpless. I am loved because I am beauti-
receiving end of the highest, purest form of love: ful, admirable. I am loved because mother
unconditional love. Some say that unconditional love needs me. To put it in a more general
is our birthright, our most basic need, and its lack is formula: I am loved for what I am, or
the cause of much, if not most, mean spiritedness. perhaps more accurately, I am loved be-
God's love is said to be unconditional; the expression cause I am. This experience ofbeing loved
of Jesus' love for us in his death on the cross is said by my mother is a passive one. There is
to be unconditional; and the love which Paul de- nothing I have to do in order to be loved-
scribes in 1 Corinthians 13 is called unconditional. mother's love is unconditional. All I have
Ironically, no biblical writer employs the to do is to be-to be her child.... Motherly
term "unconditional" to describe the love of God, love by its very nature is unconditional.
Christ, or the love with which we are called to love Mother loves the newborn infant because
oneanother. Embracingthe modifier "unconditional" it is her child, not because the child has
as a way ofunderstanding the nature ofthe high form fulfilled any specific condition, or lived up

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 Leaven, Vol. 3 [1995], Iss. 4, Art. 5

14 Leaven, vol. 3, #4

to any specific expectation.' on a couch, Rogers deliberately attempted to enter

the subjective world of the counselee, engaging in
In the 1950s, Carl Rogers was teaching psy- dialogue, and radiating warmth, understanding and
chologyand conducting research on counselor effec- personal honesty. In traditional analysis the patient
tiveness. In concert with Charles Truax, Robert stared at the ceiling and the analyst stared at the
Carkhuff and others, he attempted to understand wall. With Rogers, there was face-to-facecontact, an
why counseling (psychotherapy) is at times helpful, energetic intimacy. Rogers often sat on the edge of
at times harmful and at times of no measurable his chair. The coldness of analysis was gone and was
effect. Rogers (who for two years pursued a divinity replaced with a charming charisma. Perhaps the
degree) had been trained in psychoanalytic ap- style ofRogerswas also compatible with an emerging
proaches to treating the mentally ill but found them style in ministry, away from the rational, formal and
largely ineffective. Following his own instincts, he authoritarian and toward the friendly, warm and
began to experiment with approaches to working personal.
with patients. In time he found that his relationship As the ideas and style of Rogers began to
with them seemed to make a far greater impact on catch on, many in the Christian community began to
their well-being than did his insights. perceive similarities between Rogers' notion of un-
Eventually Rogersarticulated three elements conditional positive regard and the Old Testament
of relationships necessary for "therapeutic change" concept of loving kindness and the New Testament
to occur. These are: (1) empathic understanding; (2) ideas about "agape" love. Was it possible that Rogers
respect, or unconditional positive regard (expressed had unknowingly given an operational definition to
as warmth); and (3) congruence or genuineness. what it means to love redemptively? The assertions
Today, regardless of the theoretical orientation in "love does not insist on its own way" (1 Cor 13:5) and
which counselors are trained, most are well schooled "love covers a multitude of sins" (1 Peter 4:8) do
in Rogers' "therapeutic triad." appear to imply that divine love possesses a truly
As Rogers developed an understanding ofhis unconditional quality. More important, the doctrine
patients' lives, he observed that "conditions ofworth" of grace emphatically states that God justifies the
frequently appeared to harm them. He noted that as ungodly as a free gift, not as a response to passing a
children many of his patients had been exposed to a test, paying a debt or doing a deed. It was not long
variety ofdemands (conditions)placed on them which until "unconditional positive regard" was "baptized"
must be met to be accepted and valued (loved). Those into the Christian vocabulary and came forth from
who counsel sufferers continue to see this phenom- the mouths and pens of believers as "unconditional
enon. Parents make impossible demands, set impos- love."
sible standards, sometimes capriciously change re- "Unconditional love" is often hailed as the
quirements, sometimes even require evil of their purest form of love. It is described as love without
children. Children feel they must measure up, but strings attached. It is assumed as the motive for
they are not quite sure to what, or else they despair giving without thought of what one may receive in
of ever achieving the impossible conditions set for return, as Jesus taught us to do (Luke 14:12-14). It
them. Conditionality in relationships is universal is likewise attributed to God. John's assertion "God
and, in fact, is often grievous.f is love" is sometimes rendered "Godis unconditional
Many Christians found Rogers'(an Fromm's) love."
ideas refreshing and largely compatible with their I would like to return to the ideas of Carl
own thinking. Rogers had broken away from Calvin- Rogers. In retrospect, we see that Rogers was not
istic theology with its heavy emphasis on original sin operating from Christian presuppositions at all.
and the depravity of the sinner, a move that was Rather, his thinking was humanistic to the core. His
easily laudable among restorationists. Rogers com- ideas about what contributes to psychopathology and
municated a deep belief in the ability of individuals what makes for constructive change were grounded
to solve their own problems, manage their own lives in the belief that individuals possess within them-
and contribute to their own healing. That belief has selves the requisite capacity to discern good from
similarities to the widely proclaimed belief that any evil. Mental illness, he believed, stemmed from
person with an open mind can read the Scriptures, failing to abide by one's own sense of what truth and
consider the evidence, and come to faith in Christ reality are, what one values as important and what
without the benefit of any outside influence. one perceives. Mental health, he believed, was the
Rogers' style of counseling departed radi- product of believing in oneself, in one's internal,
cally from the Freudian approach. Instead of objec- organismic valuing processes, of accepting oneself
tively taking notes while a patient freely associated and of being completely true to one's own natural

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 Free: Unconditional Love and Covenant Love: A Comparison

Special Studies 15

feelings. He believed people should be empowered to including those with whom he differed. Sometimes
form their own judgments and abide by them. He that respect was the beginning influence toward
saw little value in conforming to external judgments,
whether of other persons, societies, cultures or reli-
gions. Consequently, ifhis own or his clients' valua-
tions of immoral or unlawful acts and experiences
oving each other
were positive, he would easily set aside biblical,
social, legal or cultural judgments on such acts. In
as Christ has
the early 1970s he wrote:
loved us is the
It fascinates me that as I look over the list
of names of the people who have so hon-
estly filled this book with themselves, the
essence of Christian
great majority of them have, in their
struggles for a better partnership, en- living.
gaged-either in the past or present-in
practices which federal state or local laws
would class as illegal. To give them their
old fashioned names, "living in sin," "com- constructive change in the lives of people. However,
mitting adultery," "lewd and lascivious at no time did Jesus seem to imply that they could do
conduct," "fornication," "homosexuality," everything they needed done for their redemption by
"ingesting illegal drugs," even "solicit- themselves. He understood that his work had a place
ing,"-these have all been present in these in their redemption.
pages, though when they are actions en- Ordinarily, Rogers worked with sufferers.
gaged in by individuals struggling to find But what about sociopathic people, criminals,
a better pattern of partnership, the old- pedophiles, Satanists? Will the experience of un con-
fashioned names are, frankly, ridiculous. ditionallove influence any and all in a positive way?
So perhaps one thing we as a culture We have seen people who have been loved without
might do which would preserve this enor- strings attached and whose responses have been
mously valuable laboratory, these pio- willful and destructive. We have also seen mentally
neering ventures into new relationship disturbed individuals remain "blissfully disturbed"
space, would be to relieve them of the though loved deeply, warmly and genuinely by very
ever-present shadow of moral reproach decent folks. Recall the caution of Isaiah, "When
and criminal action.s favor is shown to the wicked, he does not learn
righteousness, in the land of the upright he deals
It was not until the last years of his life that perversely, and does not see the majesty of the Lord"
he would entertain the notion that there may be (Isa 26:10).
standards external to the individual by which the If I were a believer in the universal salvation
value of any human act may be evaluated and that of the human family, I might have few or no reserva-
notions such as these may be destructive to society. tions about the concept of unconditional love. I could
Ironically, Rogers may not have been think- readily solve the dilemma of those who wonder how
ing about love at all as he wrote of unconditional God could condemn people to eternal punishment
positive regard. More likely he was referring to and destruction. I could say that God will save
"respect for the intrinsic value of a person" and the everyone because his love flows without conditions
ways that respect is communicated. Ifso, most might equally to those who receive and reciprocate it and to
have little argument. Psychoanalysis, especially in those who do not. But the notion of ajudgment of the
the early years, was predicated on a relationship of a wicked and unbelieving and an execution ofretribu-
superior to an inferior: a doctor to a patient. That tion "on those who know not God and obey not the
sort of relationship Rogers repudiated in favor of a gospel" implies that there may be conditions for those
relationship among equals in which helper and helpee who are the objects of his love.
are joined in an adventure of mutual growth. What I would like, briefly, to consider with you the
Rogers affirmed he brought to the relationship was nature of the love of God, specially as manifested in
not expertise but belief; not authority but encourage- OT history and in Christ. It is very clear that
ment; not judgment but an affirmation of respect. believers are called to a fellowship of the love of God,
Jesus showed respect for all sorts of people, and that his love is meant to characterize believers'

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 Leaven, Vol. 3 [1995], Iss. 4, Art. 5

16 Leaven, vol. 3, #4

love toward others. Loving each other as Christ has gression and sin, but who will by no means
loved us is the essence of Christian living. Jesus clear the guilty, visiting the iniquity of
referred to it as his new commandment, possibly the fathers upon the children and the
replacing the commandment to love your neighbor as children's children, to the third and fourth
yourself. If one should ask, "what is the will of God?" generations" (Exod 34:6-7).
the best answer is that we love God and each other.
The Scriptures assert that God is love (1 There is an association made in the OT be-
John 4:8). We understand this to mean that it is tween keeping covenant and hesed that can be noted
God's nature or disposition to love. His character is in several passages (Deut 7:9, 12; 2 Chron 6:14; Isa
good will. God's love does not flow to us because we 54:10). For Moses, Isaiah and Ezra the idea of
have earned it or because we are good. It flows to us steadfast love and the idea of covenant are linked.
because he wills that our lives (which he has created The love of God is, and remains, covenant love.
and to which he attaches value) be redeemed. We see It is selective. It is focused. It endures. It nurtures
an anticipatory quality in the love ofGod (cf, Eph 1:3- growth. It is calculating and creative. It is entirely
6). It has both object and purpose. Before our beneficent. It is disciplinary and corrective. It is
common ancestors separated from him by their dis- steadfast, eternal. It is natural. It is expressive of
obedience, he had provided for our return and recon- who God is. It is consequential. It is promissory.
ciliation. But that does not make the love of God And, it is conditional.
unconditional. Rather it makes his love Covenant love is what a person experiences
characterological. For God's love to be unconditional as he enters into relationship with God as God has
it must flow eternally and beneficially to all, without ordained it. Unconditional love is what a person
regard to their status (sinful or saintly) or possible experiences as he enters into relationship with God
outcomes from being unconditionally loved (refusal as humankind imagines it. Covenant love is experi-
of such love or reciprocation of such love). enced as persons believe in the promises and propo-
The principal term in the OTforlove,whether sitions of the gospel, promises of forgiveness and
of Godor man, is ahabh. It is a very general term and salvation to those who believe, and of judgment on
may refer to love that is either personal (for another those who are callous, evil and unbelieving. Uncon-
person) or impersonal (for any inanimate object such ditionallove is experienced as persons reflect on the
as food). The Song of Solomon portrays the romantic philosophical ideal of humanism, that man is essen-
and explicitly sexual love of a man and a maiden. The tially good, that it is the place of the love of God to
Psalms portray the utterly faithful loveof God mani- inspire the best within the human spirit. Covenant
fested in his mighty acts for the nation ofIsrael. And love is eternal. God extends himself in his covenant
Isaiah wrote of the love of God not just for Israel but of grace to abide with humankind for ever.
for all peoples and nations. Unconditional love is transient, often an
Two questions may properly be asked: (1) impossible ideal. Consider the following case. A
What motivated Yahweh to bind himself with cov- mother sought help with her marriage and children.
enants to Israel? and (2) What motivated him to I tried to assist her with the issues she raised.
renew Israel's devotion to the covenants with acts of However, within a year she left her husband taking
chastisement, pursuit, and forgiveness when Israel her children. In a short time she sold her children's
abandoned her relationship with him? An under- beds and toys to buy beer and marijuana. Her
standing of the notions conveyed by the second term, boyfriend rented pornographic films which she al-
hesed, should be considered. lowed her children to watch. Her five-year-old son
Hesed is variously translated "steadfast love," described watching his mother and her boyfriend
"loving kindness," "mercy or mercies," "goodness.?" engaging in sex. How ought I to love her during this
In several passages it is a term used to describe the period of her life? Unconditional love requires dis-
character of Yahweh. For example, when Moses was connecting my feelings toward her from her behav-
summoned to Mt. Sinai the second time to receive the iors. Covenant love considers her and her behaviors
tablets of the covenant, together. Should I tell her husband that ifhe really
loved her he would allow her to keep their children in
the Lord passed before him and pro- the environment she pollutes with her adulteries and
claimed, "Jahweh, Jahweh, a God merci- mind-altering practices? Would it express the love of
ful and gracious, slow to anger, and God to encourage the court to leave her children with
abounding in steadfast love (hesed) and her because she is their (biological) mother?
faithfulness, keeping steadfast love for Covenant love, on the other hand, requires
thousands, forgiving iniquity and trans- she experience the consequences of her actions (that

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 Free: Unconditional Love and Covenant Love: A Comparison

Special Studies 17

her children be removed) until she repents. Uncon- for the first few years of their lives only to begin
ditionallove gives her the "freedom" to make her own reverting into an insidious autism. The autistic child
choices, live her own life as she feels like living it, leaves the world of relationships for the world of self-
perhaps even providing a safety net so she will not hit stimulation. In fully developed cases the child does
too hard when she hits bottom. Covenant love con- not respond to love,atTection,discipline or nurturance
fronts her with the character of her actions, chal- of any sort. Few conditions atTecting children are
lenges her to acknowledge and change (repent), and more deeply frustrating and painful to parents than
otTers her a new heart, a new identity, a renewed autism. A mother and father from the moment that
mind, and a sustaining presence to give her the they know they have conceived anticipate the love
power to overcomeher sinful addictions. She may not their child will bring to them. In no way will the
regain all that she has lost or thrown away, but average parent say, "Even ifmy child does not recip-
covenant love otTersher more than she had to begin rocate my love, I will be content with knowing that I
with as far as hope and purpose in life are concerned. have loved unconditionally." Rather, their
Covenant love is conditional. But is not nurturance, their late night vigils when the child is
conditionality in relationships harmful? Not intrin- ill or colicky,their discipline should contribute to the
sically. I find nothing wrong with conditionality in child's ability to not only receive love, but to give it as
relationships per se. The only problem is when the well. So it is with the love of God "who disciplines us
conditions imposed do not promote the well-being for our good that we may share his holiness" (Heb
and spiritual growth of those who are challenged to 12:10).
meet them. In the same context in which Erich I believe covenant love is a far higher form of
Fromm wrote ofthe unconditional nature ofa mother's love, far more beneficial, far more God-like and far
love, he also wrote ofthe desirable conditionality of a more elevating to the human spirit than uncondi-
father's love. It was his notion that conditional love tional love. Jesus said it well, "As the Father has
is needed for the healthy growth ofthe child.f I much loved me, so have I loved you; abide in my love. If you
prefer my marriage to have conditions offaithfulness keep my commandments you will abide in my
and reciprocity expected ofboth of us. Because ofthe love,just as I have kept my Father's commandments
conditions that are imbedded in the divine covenant, and abide in his love" (John 15:9-10).
I know with certainty what is expected of me in order
to receive the promises of God. I would not want to
live my life without that certainty. John C. Free is principal of Sonrise Christian School
It is the nature oflove to seek reciprocity. It in Covina, CA. He is a licensed psychologist and
is sowith a mother's love, a father's love, a lover's love serves as an adjunct professor of psychology and
and God's love. Consider the tragic plight of those religion at Seaver College and the Graduate School of
parents whose children appear to develop normally Education and Psychology, Pepperdine University.

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