Without the use of his senses, man is able to perceive neither goodness, nor beauty, nor the goodness of beauty, nor the beauty of goodness; and without such things, he is unable to fall in love. First, man sees and hears, and then he falls in love. After curing the man born blind Jesus heard they had ejected him, and when he found him he said to him, ‘Do you believe in the Son of man?’ ‘Sir,’ the man replied, ‘tell me who he is so that I may believe in him.’ Jesus said, ‘You have seen him; he is speaking to you.’ The man said, ‘Lord, I believe,’ and worshipped him (Jn 9: 35—38).

            All said, it is not enough for man to love in the divine way and in the human way. Love entails total reciprocity, so due to God's desire to maintain a relationship of perfect love with man, it was necessary for Him to become man in order to love also in the human way and not only in the divine.

            The Song of Songs speaks of divine-human love, which reaches its fulfillment in man by way of Jesus Christ. The book speaks of love in the most comprehensible way for man, and for this reason it focuses on conjugal love and uses the realm of imagery and language proper to this form of love. Nevertheless, the use of this conjugal reference point does not serve a merely pedagogical purpose. The truth is that divine-human love, being the total and absolute love it is, includes all the aspects of true love found in conjugal love. And just as occurs in the latter form of love, divine-human love also feeds on the mutual gaze of the lovers, the use of loving amenities, caresses, and surrender; always mutual and reciprocal, yet here they take place in both a divine and a human way. Because conjugal love demonstrates to man these traits and nuances in such a clear way, it seems most adequate to portray perfect love, which is a love of surrender and totality. This is why conjugal love is stronger in man (at least in some way) than paternal-filial love –recall the words of the Lord in Matthew 19: 4-5, quoting from Genesis— or any other form of love.

            This love causes nostalgia and impatient longing when the loved one is missing; it pushes the lover to search passionately for the loved one; it inspires yearning and ardent praises; and in the end it is consummated with caresses and mutual surrender. At times it is also the form of love that some Christians long for, those who are convinced that, if it is kept hidden when speaking about God, it is because it has been forgotten that what is essential to the Good News is not a message of social justice, but the Person of Jesus Christ and the Love that He came to bring to men. According to these Christians, the love which truly seduces and enamours is not so much that which is felt when faced with the beauty of a message –not even the gospel message—, but that which is brought about by the contemplation of a person.

 Nevertheless, taking into account that the Christ depicted by certain biblical scholars and modern theologians is a ghost, such a Christ is incapable of seducing anybody. This ghost-Christ, devoid of divinity and miracles, and even of his humanity (due to the fact that it does not really exist), who was seemingly invented –so they say— by the primitive Christian community and had only resurrected in the faith of the apostles, has become thin air and finally vanished; left without body or soul, this Christ cannot be loved by anyone. How can anyone love what he cannot see, hear, or touch? How can anyone love a ghost that can only be imagined by the complicated minds of certain scholars? This Christ which, it is said, is the only one that can be accepted by modern man, is impossible to love because love is always directed at the reality of a person and not at a product of the laboratory of pseudo-science.