Personalities are inconceivable except as agents of spiritual activity; and the only conceivable scope for spiritual activity lies in relations between spirit and spirit. It is because spirit implies spiritual relations that Christian theology has completed the Jewish doctrine of the Unity of God with the Christian doctrine of the Trinity. The doctrine of the Trinity is the theological way of expressing the revelation that God is a spirit; the doctrine of the Redemption is the theological way of expressing the revelation that God is Love.
If man has been created in the likeness of God, and if the true end of man is to make this likeness ever more and more like, then Aristotle’s saying that ‘man is social animal’ applies to man’s highest potentiality and aim –that of trying to get into ever closer communion with God. Seeking God is itself a social act. And if God’s love has gone into action in this world in the Redemption of mankind by Christ, then man’s efforts to make itself liker to God must include efforts to follow Christ’s example in sacrificing himself for the redemption of his fellow men.
Seeking and following God in this way, that is God’s way, is the only true way for a human soul on Earth to seek salvation. The antithesis between trying to save one’s own soul by seeking and following God and trying to do one’s duty to one’s neighbour is therefore wholly false. The two activities are indissoluble. The human soul that is truly seeking to save itself is as fully social a being as the ant-like Spartan or the bee-like Communist. Only, the Christian soul on Earth is a member of a very different society from Sparta or Leviathan. He is a citizen of the Kingdom of God, and therefore his paramount and all-embracing aim is to attain the highest degree of communion with, and likeness to, God Himself; his relations with his fellow men are consequences of, and corollaries to, his relations with God; and his way of loving his neighbour as himself will be to try to help his neighbour to win what he is seeking for himself — that is, to come into closer communion with God and to become more godlike.
If this is a soul’s recognized aim for itself and for its fellow souls in the Christian Church Militant on Earth, then it is obvious that under a Christian dispensation God’s will will be done in Earth as it is in Heaven to an immeasurably greater degree than in a secular mundane society. It is also evident that, in the Church Militant on Earth, the good social aims of the mundane societies will incidentally be achieved very much more successfully than they ever have been or can be achieved in a mundane society which aims at these objects direct, and at nothing higher. In other words, the spiritual progress of individual souls in this life will in fact bring with it much more social progress than could be attained in any other way. It is a paradoxical but profoundly true and important principle of life that the most likely way to reach a goal is to be aiming not at that goal itself but at some more ambitious goal beyond it. This is the meaning of the fable in the Old Testament of Solomon’s Choice and of the saying in the New Testament about losing one’s life and saving it.