No love is real without a unity of eros and agape. Agape without eros is obedience to a moral law, without warmth, without longing, without reunion. Eros without agape is chaotic desire, denying the validity of the claim of the other one to be acknowledged as an independent self, able to love and to be loved. Love as the unity of eros and agape is an implication of faith.
In the act of faith every nerve of man’s body, every striving of man’s soul, every function of man’s spirit participates. But body, soul, spirit, are not three parts of man. They are dimensions of man’s being, always within each other; for man is a unity and not composed of parts. Faith, therefore, is not a matter of the mind in isolation, or of the soul in contrast to mind and body, or of the body (in the sense of animal faith), but is the centered movement of the whole personality toward something of ultimate meaning and significance.
Those who live in an unbroken mythological world feel safe and certain. They resist, often fanatically, any attempt to introduce an element of uncertainty by “breaking the myth,” namely, by making conscious its symbolic character. Such resistance is supported by authoritarian systems, religious or political, in order to give security to the people under their control and unchallenged power to those who exercise the control. The resistance against demythologization expresses itself in “literalism.”
Faith is more than trust in authorities, although trust is an element of faith. This distinction is important in view of the fact that some earlier theologians tried to prove the unconditional authority of the Biblical writers by showing their trustworthiness as witnesses. The Christian may believe the Biblical writers, but not unconditionally. He does not have faith in them. He should not even have faith in the Bible. For faith is more than trust in even the most sacred authority. It is participation in the subject of one’s ultimate concern with one’s whole being.
Man is driven toward faith by his awareness of the infinite to which he belongs, but which he does not own like a possession. This is in abstract terms what concretely appears as the “restlessness of the heart” within the flux of life.
Faith is a total and centered act of the personal self, the act of unconditional, infinite and ultimate concern. The question now arises: what is the source of this all-embracing and all-transcending concern? The word “concern” points to two sides of a relationship, the relation between the one who is concerned and his concern.