In simple human terms, a love that is inseperable from an interest in the other is always more commendable, more truly selfless, than the airless purity of disinterested expenditure, because it recognises the otherness and deleights in the splendor of the other. The Christian thought of God's creative agape has nothing to do with the sublime and sublimely disinterested abyss of the One, but belongs to the thought of the Trinity: it is a love always of recognition and delight, desiring all and giving all at once, giving to recieve and recieving to give, generous not in thoughtlessly squandering itself, but in truly wanting the other. Thus the 'ethical' must belong, for theology, to an aesthetics of desire: of gratuity, grace, pleasure, eros, and interest at once. A christian ethics cannot help but concern itself with the cultivation of desire, with learning to desire the other because the other is truly desirable, because the other is truly beautiful, the moral task is to love because one truly sees and to see because one truly loves. To educate vision to see the glory of this particular one