This document is a summary of Pope Benedict XVI's encyclical "Deus Caritas Est" (God is Love).
1. The encyclical discusses the unity between eros (earthly or "human" love) and agape (spiritual or divine love) according to biblical faith. It explores how love of God and neighbor are interconnected.
2. It addresses how the Church, as a community of love, exercises love through its charitable works which reflect the Trinitarian love of God.
3. The encyclical concludes that faith, worship, and ethics intermingle as a single reality configured through encountering God's agape love. One learns to love others
The document discusses various perspectives on the concept of love. It defines love as a complex sentiment that can refer to both romantic feelings and compassion for others. Biologically, love is described as a drive that progresses through stages of lust, attraction, and attachment. Psychologically, love involves intimacy, commitment, and passion. Evolutionarily, love may have developed as a survival mechanism. In Christianity, love is believed to come from God and is central to its teachings.
The document discusses the different types and definitions of love from various perspectives. It explores love from biological, psychological, evolutionary, and religious viewpoints. Biologically, love is seen as a drive to facilitate reproduction through stages of lust, attraction, and attachment. Psychologically, love involves intimacy, commitment, and passion. Evolutionarily, love helps promote parental support of children and prevent disease. In Christianity, the greatest commandment is to love God and others unconditionally.
1) God demonstrated His love by sending His one and only Son, Jesus Christ, into the world so that all may live through Him. Jesus came to be the propitiation for our sins in order to appease God's wrath against sin.
2) If God has loved us in such a way by sending Jesus, believers must also love one another. Loving one another is how God remains in believers and perfects His love within them.
3) God's love empowers believers to love others. The appropriate response to God's love is for believers to love one another, which allows God to dwell within them and complete His goal of love.
Love - The Great Commandment, Love God, Love othersDjlady63
1) The greatest commandment is to love God and love others. Mother Teresa's life exemplified this through dedicating her life to serving the poor in India with great love.
2) Jesus said the two greatest commandments are to love God with all your heart, soul and mind, and to love your neighbor as yourself. We must first understand God's sacrificial love for us before we can love him and others.
3) God's love is proven through his words and actions, and nothing can separate us from his love. We should declare our love for God through prayer, worship and obedience, although our love will not be perfect as his is.
The holy spirit in the colossian churchGLENN PEASE
This is a collection of wrings on the Holy Spirit in the Colossian church. It is the only text that is specifically referring to the Holy Spirit, but it deals with the greatest fruit of all which is love.
9th march 2016 What is Love (in the fruit of the Holy Spirit)Thorn Group Pvt Ltd
The document discusses the fruit of the Spirit, with a focus on love. It describes love as being patient and kind, without envy or boasting. True love is humble and does not think itself proud. God's love, referred to as agape love, is selfless and sacrificial like Jesus laying down his life. Jesus said the greatest commandment is to love God and others. As Christians empowered by the Holy Spirit, we are called to be conduits of God's true love to the world.
This document is a summary of Pope Benedict XVI's encyclical "Deus Caritas Est" (God is Love).
1. The encyclical discusses the unity between eros (earthly or "human" love) and agape (spiritual or divine love) according to biblical faith. It explores how love of God and neighbor are interconnected.
2. It addresses how the Church, as a community of love, exercises love through its charitable works which reflect the Trinitarian love of God.
3. The encyclical concludes that faith, worship, and ethics intermingle as a single reality configured through encountering God's agape love. One learns to love others
The document discusses various perspectives on the concept of love. It defines love as a complex sentiment that can refer to both romantic feelings and compassion for others. Biologically, love is described as a drive that progresses through stages of lust, attraction, and attachment. Psychologically, love involves intimacy, commitment, and passion. Evolutionarily, love may have developed as a survival mechanism. In Christianity, love is believed to come from God and is central to its teachings.
The document discusses the different types and definitions of love from various perspectives. It explores love from biological, psychological, evolutionary, and religious viewpoints. Biologically, love is seen as a drive to facilitate reproduction through stages of lust, attraction, and attachment. Psychologically, love involves intimacy, commitment, and passion. Evolutionarily, love helps promote parental support of children and prevent disease. In Christianity, the greatest commandment is to love God and others unconditionally.
1) God demonstrated His love by sending His one and only Son, Jesus Christ, into the world so that all may live through Him. Jesus came to be the propitiation for our sins in order to appease God's wrath against sin.
2) If God has loved us in such a way by sending Jesus, believers must also love one another. Loving one another is how God remains in believers and perfects His love within them.
3) God's love empowers believers to love others. The appropriate response to God's love is for believers to love one another, which allows God to dwell within them and complete His goal of love.
Love - The Great Commandment, Love God, Love othersDjlady63
1) The greatest commandment is to love God and love others. Mother Teresa's life exemplified this through dedicating her life to serving the poor in India with great love.
2) Jesus said the two greatest commandments are to love God with all your heart, soul and mind, and to love your neighbor as yourself. We must first understand God's sacrificial love for us before we can love him and others.
3) God's love is proven through his words and actions, and nothing can separate us from his love. We should declare our love for God through prayer, worship and obedience, although our love will not be perfect as his is.
The holy spirit in the colossian churchGLENN PEASE
This is a collection of wrings on the Holy Spirit in the Colossian church. It is the only text that is specifically referring to the Holy Spirit, but it deals with the greatest fruit of all which is love.
9th march 2016 What is Love (in the fruit of the Holy Spirit)Thorn Group Pvt Ltd
The document discusses the fruit of the Spirit, with a focus on love. It describes love as being patient and kind, without envy or boasting. True love is humble and does not think itself proud. God's love, referred to as agape love, is selfless and sacrificial like Jesus laying down his life. Jesus said the greatest commandment is to love God and others. As Christians empowered by the Holy Spirit, we are called to be conduits of God's true love to the world.
- Clement and Origen led the School of Alexandria in the 2nd-3rd centuries AD during a time of persecution and heresy.
- Both emphasized allegorical interpretation of Scripture and believed it contained literal, moral, and spiritual meanings.
- They viewed God as a triune being of Father, Son, and Holy Spirit, and believed in reconciling Greek philosophy with Christian theology through concepts like the Logos and divine reason.
Soren Kierkegaard was a Danish philosopher born in 1813 who is considered the father of existentialism. He studied theology and philosophy at the University of Copenhagen. Some of his major works include Fear and Trembling, Works of Love, and Christian Discourses. In these works, he explored what it means to be an individual with free will and responsibility for one's choices. He believed humans have three modes of existence they can choose: the aesthetic, focused on pleasure; the ethical, committed to duty; and the religious, in submission to God's will through faith. For Kierkegaard, making passionate choices despite uncertainty is a key part of the human experience.
Theology of love presentation 17 12-2010Radu Iacob
This document discusses the theologies of love according to Kierkegaard, Nygren, Barth, and Jüngel. It notes that Kierkegaard asserts humans can love as God loves through emptying oneself before God. Nygren sharply distinguishes eros and agape and rejects self-love. Barth argues love is a human response to God's prior love. Jüngel centers his Trinitarian theology on God as love based on 1 John 4:8. The document also provides critiques of each view.
*' Other sheep I have which are not of this fold:
them also I must hring, and they shall hear my voice ;
and they shall become one flock, one shepherd.* * —
John 10 : 16.
** A new commandment I give unto you, that ye love
one another; even as I have loved you, that ye also
love one another. By this shall all men know that ye
are my disciples, if ye have love one to another." —
John 13 : 34-35.
THE second of these passages tells us the
necessary result of the fulfilment of the
prediction and promise made in the
first. When all the sheep have been gathered
in and they have become one flock under one
Shepherd, then the component members of
the flock will find that their relation to the
Shepherd involves a similar relation to one an-
other. Love, especially on the Shepherd's
part, is the bond which connects each one of
them with the Shepherd — a love so strong,
that He is ready to die for them : love, there-
fore, is the bond which must unite each mem-
ber of the flock with his fellows, and in this
each ought to aim at imitating the love of the
Shepherd.
The document provides a summary of key points from Romans 1-8. It discusses how Romans addresses the problem of righteousness and achieving a right relationship with God. The summary points are:
1) Romans establishes that no one can meet God's perfect standard of righteousness through their own works or efforts, as all have sinned and fall short of God's glory.
2) The only way to be made righteous is through faith in Jesus Christ, who fulfilled God's righteousness through his death and resurrection. Justification is a gift received through faith, not by works.
3) Believers are declared righteous by God and reconciled to him, having peace with God and eternal life in Christ as a result
God created marriage and romantic love between a man and woman. The Bible includes accounts of romances like Adam and Eve, Isaac and Rebecca, and Jacob and Rachel to show God's view of marriage. While these relationships faced challenges, God offers forgiveness and healing. Jesus affirmed marriage by performing his first miracle at a wedding in Cana. The Bible uses the relationship between God and humanity as a marriage to represent his tender, intimate love for people.
No.272 english :BIBLICAL DEFINITION OF LOVE FOR GOD IS TO OBEY HIS COMMANDShuldahministry
The U.S. Episcopal Church, the Most Reverend Michael Curry participated in preaching a sermon at the royal wedding of Prince Harry and Meghan Markle. His gospel message received universal praise among all people. ...
The document discusses the true meaning of love according to the Bible. It explains that love is often confused with infatuation in society but that God's love, or agape love, is unconditional and sacrificial. Agape love requires a relationship with God through faith in Jesus Christ since humans cannot love unconditionally on their own. The document also contrasts agape love with phileo love, which is conditional love between people based on their interactions. It emphasizes that Christians must understand love plays a key role in following Christ's two greatest commandments to love God and love others.
John MacArthur, “Agape love is the greatest virtue of the Christian life. Yet that type of love was rare in pagan Greek literature. That’s because the traits agape portrays—unselfishness, self-giving, willful devotion, concern for the welfare of others—were mostly disdained in ancient Greek culture as signs of weakness. However, the ew Testament declares agape to be the character trait around which
all others revolve. The apostle John writes, “God is love, and the one who abides in love abides in God, and God abides in him” (1 John 4:16).
A Catholic Perspective On Homoerotic DesireAmy Isleb
This document provides a summary of and commentary on an article from the journal Logos titled "A Catholic Perspective on Homoerotic Desire" by Christopher Damian. The article discusses the nature of erotic desire from philosophical and theological perspectives, exploring concepts like eros, spiritual pregnancy, and procreativity. It aims to give a positive account of homoerotic desire within a Catholic framework, moving beyond narrow definitions in the Catechism. Key figures discussed include John Paul II, Newman, Francis of Assisi, and Benedict XVI.
This document provides an in-depth analysis and commentary on John 3:16, widely considered one of the most famous Bible verses. It discusses the verse over multiple paragraphs and sections:
1. It examines the meaning and significance of key elements in the verse, including God's love for the world, his gift of his son Jesus, and belief in Jesus leading to eternal life.
2. It analyzes different ways the verse has been divided and structured, focusing on retaining the emphasis on God's love for the entire world.
3. It explores the depth and inexhaustible significance of the revelation in the verse, which sums up the core of the Christian gospel.
This is a study of what is considered the most famous and important verse in the Bible. Jesus was God's greatest gift of love to mankind. Salvation and eternal life are in this gift of Jesus.
Origen was one of the first great Christian scholars and theologians. He established a catechetical school in Alexandria where he taught and wrote extensively on scripture. Origen believed scripture contained deeper allegorical meanings beyond the literal text and should be interpreted through reason and philosophy informed by faith. He was influential but considered heretical for some of his beliefs including the preexistence of souls and universal salvation. Origen viewed scripture as divinely inspired and the key to understanding God and spiritual truth.
Brochure - NEW REVELATION - Divine answers to faith-related issues - ed. 1Simona P
The document discusses responses to issues raised by atheists regarding God and Christianity. It addresses the problem of evil and suffering in 3 main points:
1) Hardships in life are often caused by selfish and unscrupulous people, not God. God allows free will and its consequences to establish equilibrium.
2) Life involves testing one's free will. God respects free will and only intervenes minimally to maintain order. Suffering can be a countermeasure for transgressions.
3) God's goal is to develop free beings, so He cannot intervene overtly in human affairs but quietly guides development. Judgment is a last resort to deter threats to freedom.
- Clement and Origen led the School of Alexandria in the 2nd-3rd centuries AD during a time of persecution and heresy.
- Both emphasized allegorical interpretation of Scripture and believed it contained literal, moral, and spiritual meanings.
- They viewed God as a triune being of Father, Son, and Holy Spirit, and believed in reconciling Greek philosophy with Christian theology through concepts like the Logos and divine reason.
Soren Kierkegaard was a Danish philosopher born in 1813 who is considered the father of existentialism. He studied theology and philosophy at the University of Copenhagen. Some of his major works include Fear and Trembling, Works of Love, and Christian Discourses. In these works, he explored what it means to be an individual with free will and responsibility for one's choices. He believed humans have three modes of existence they can choose: the aesthetic, focused on pleasure; the ethical, committed to duty; and the religious, in submission to God's will through faith. For Kierkegaard, making passionate choices despite uncertainty is a key part of the human experience.
Theology of love presentation 17 12-2010Radu Iacob
This document discusses the theologies of love according to Kierkegaard, Nygren, Barth, and Jüngel. It notes that Kierkegaard asserts humans can love as God loves through emptying oneself before God. Nygren sharply distinguishes eros and agape and rejects self-love. Barth argues love is a human response to God's prior love. Jüngel centers his Trinitarian theology on God as love based on 1 John 4:8. The document also provides critiques of each view.
*' Other sheep I have which are not of this fold:
them also I must hring, and they shall hear my voice ;
and they shall become one flock, one shepherd.* * —
John 10 : 16.
** A new commandment I give unto you, that ye love
one another; even as I have loved you, that ye also
love one another. By this shall all men know that ye
are my disciples, if ye have love one to another." —
John 13 : 34-35.
THE second of these passages tells us the
necessary result of the fulfilment of the
prediction and promise made in the
first. When all the sheep have been gathered
in and they have become one flock under one
Shepherd, then the component members of
the flock will find that their relation to the
Shepherd involves a similar relation to one an-
other. Love, especially on the Shepherd's
part, is the bond which connects each one of
them with the Shepherd — a love so strong,
that He is ready to die for them : love, there-
fore, is the bond which must unite each mem-
ber of the flock with his fellows, and in this
each ought to aim at imitating the love of the
Shepherd.
The document provides a summary of key points from Romans 1-8. It discusses how Romans addresses the problem of righteousness and achieving a right relationship with God. The summary points are:
1) Romans establishes that no one can meet God's perfect standard of righteousness through their own works or efforts, as all have sinned and fall short of God's glory.
2) The only way to be made righteous is through faith in Jesus Christ, who fulfilled God's righteousness through his death and resurrection. Justification is a gift received through faith, not by works.
3) Believers are declared righteous by God and reconciled to him, having peace with God and eternal life in Christ as a result
God created marriage and romantic love between a man and woman. The Bible includes accounts of romances like Adam and Eve, Isaac and Rebecca, and Jacob and Rachel to show God's view of marriage. While these relationships faced challenges, God offers forgiveness and healing. Jesus affirmed marriage by performing his first miracle at a wedding in Cana. The Bible uses the relationship between God and humanity as a marriage to represent his tender, intimate love for people.
No.272 english :BIBLICAL DEFINITION OF LOVE FOR GOD IS TO OBEY HIS COMMANDShuldahministry
The U.S. Episcopal Church, the Most Reverend Michael Curry participated in preaching a sermon at the royal wedding of Prince Harry and Meghan Markle. His gospel message received universal praise among all people. ...
The document discusses the true meaning of love according to the Bible. It explains that love is often confused with infatuation in society but that God's love, or agape love, is unconditional and sacrificial. Agape love requires a relationship with God through faith in Jesus Christ since humans cannot love unconditionally on their own. The document also contrasts agape love with phileo love, which is conditional love between people based on their interactions. It emphasizes that Christians must understand love plays a key role in following Christ's two greatest commandments to love God and love others.
John MacArthur, “Agape love is the greatest virtue of the Christian life. Yet that type of love was rare in pagan Greek literature. That’s because the traits agape portrays—unselfishness, self-giving, willful devotion, concern for the welfare of others—were mostly disdained in ancient Greek culture as signs of weakness. However, the ew Testament declares agape to be the character trait around which
all others revolve. The apostle John writes, “God is love, and the one who abides in love abides in God, and God abides in him” (1 John 4:16).
A Catholic Perspective On Homoerotic DesireAmy Isleb
This document provides a summary of and commentary on an article from the journal Logos titled "A Catholic Perspective on Homoerotic Desire" by Christopher Damian. The article discusses the nature of erotic desire from philosophical and theological perspectives, exploring concepts like eros, spiritual pregnancy, and procreativity. It aims to give a positive account of homoerotic desire within a Catholic framework, moving beyond narrow definitions in the Catechism. Key figures discussed include John Paul II, Newman, Francis of Assisi, and Benedict XVI.
This document provides an in-depth analysis and commentary on John 3:16, widely considered one of the most famous Bible verses. It discusses the verse over multiple paragraphs and sections:
1. It examines the meaning and significance of key elements in the verse, including God's love for the world, his gift of his son Jesus, and belief in Jesus leading to eternal life.
2. It analyzes different ways the verse has been divided and structured, focusing on retaining the emphasis on God's love for the entire world.
3. It explores the depth and inexhaustible significance of the revelation in the verse, which sums up the core of the Christian gospel.
This is a study of what is considered the most famous and important verse in the Bible. Jesus was God's greatest gift of love to mankind. Salvation and eternal life are in this gift of Jesus.
Origen was one of the first great Christian scholars and theologians. He established a catechetical school in Alexandria where he taught and wrote extensively on scripture. Origen believed scripture contained deeper allegorical meanings beyond the literal text and should be interpreted through reason and philosophy informed by faith. He was influential but considered heretical for some of his beliefs including the preexistence of souls and universal salvation. Origen viewed scripture as divinely inspired and the key to understanding God and spiritual truth.
Brochure - NEW REVELATION - Divine answers to faith-related issues - ed. 1Simona P
The document discusses responses to issues raised by atheists regarding God and Christianity. It addresses the problem of evil and suffering in 3 main points:
1) Hardships in life are often caused by selfish and unscrupulous people, not God. God allows free will and its consequences to establish equilibrium.
2) Life involves testing one's free will. God respects free will and only intervenes minimally to maintain order. Suffering can be a countermeasure for transgressions.
3) God's goal is to develop free beings, so He cannot intervene overtly in human affairs but quietly guides development. Judgment is a last resort to deter threats to freedom.
Similar a Anders Nygren, On Christian Agape-Love and Eros-Love in Gospels and Pauline Epistles (16)
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
Beyond Degrees - Empowering the Workforce in the Context of Skills-First.pptxEduSkills OECD
Iván Bornacelly, Policy Analyst at the OECD Centre for Skills, OECD, presents at the webinar 'Tackling job market gaps with a skills-first approach' on 12 June 2024
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
What sets Denis apart is his comprehensive understanding of Business and Systems Analysis technologies, honed through involvement in all phases of the Software Development Lifecycle (SDLC). From meticulous requirements gathering to precise analysis, innovative design, rigorous development, thorough testing, and successful implementation, he has consistently delivered exceptional results.
Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Find out more about ISO training and certification services
Training: ISO/IEC 27001 Information Security Management System - EN | PECB
ISO/IEC 42001 Artificial Intelligence Management System - EN | PECB
General Data Protection Regulation (GDPR) - Training Courses - EN | PECB
Webinars: https://pecb.com/webinars
Article: https://pecb.com/article
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This document provides an overview of wound healing, its functions, stages, mechanisms, factors affecting it, and complications.
A wound is a break in the integrity of the skin or tissues, which may be associated with disruption of the structure and function.
Healing is the body’s response to injury in an attempt to restore normal structure and functions.
Healing can occur in two ways: Regeneration and Repair
There are 4 phases of wound healing: hemostasis, inflammation, proliferation, and remodeling. This document also describes the mechanism of wound healing. Factors that affect healing include infection, uncontrolled diabetes, poor nutrition, age, anemia, the presence of foreign bodies, etc.
Complications of wound healing like infection, hyperpigmentation of scar, contractures, and keloid formation.
Temple of Asclepius in Thrace. Excavation resultsKrassimira Luka
The temple and the sanctuary around were dedicated to Asklepios Zmidrenus. This name has been known since 1875 when an inscription dedicated to him was discovered in Rome. The inscription is dated in 227 AD and was left by soldiers originating from the city of Philippopolis (modern Plovdiv).
हिंदी वर्णमाला पीपीटी, hindi alphabet PPT presentation, hindi varnamala PPT, Hindi Varnamala pdf, हिंदी स्वर, हिंदी व्यंजन, sikhiye hindi varnmala, dr. mulla adam ali, hindi language and literature, hindi alphabet with drawing, hindi alphabet pdf, hindi varnamala for childrens, hindi language, hindi varnamala practice for kids, https://www.drmullaadamali.com
বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
তাই একজন নাগরিক হিসাবে এই তথ্য গুলো আপনার জানা প্রয়োজন ...।
বিসিএস ও ব্যাংক এর লিখিত পরীক্ষা ...+এছাড়া মাধ্যমিক ও উচ্চমাধ্যমিকের স্টুডেন্টদের জন্য অনেক কাজে আসবে ...
বাংলাদেশ অর্থনৈতিক সমীক্ষা (Economic Review) ২০২৪ UJS App.pdf
Anders Nygren, On Christian Agape-Love and Eros-Love in Gospels and Pauline Epistles
1.
2. Today we will reflect on Anders Nygren’s influential book,
Agape and Eros.
Why did the Greeks have three different words for love:
Agape, Phileo, and Eros?
How did the apostles John and Paul define Agape-Love, or
Divine Love? What were the differences in emphasis
regarding Agape-Love between the Synoptic Gospels, the
Book of John, and the Pauline Epistles?
What role does self-love play in the Christian life?
3. Please, we welcome interesting questions in the
comments. Let us learn and reflect together!
At the end of our talk, we will discuss the sources
used for this video.
Please feel free to follow along in the PowerPoint
script we uploaded to SlideShare, which includes
illustrations. Our sister blog includes footnotes, both
include our Amazon book links.
6. When reflecting on various theological topics and listening to
various lecture series over the years, one book was
enthusiastically mentioned in the footnotes repeatedly, Anders
Nygren’s Agape and Eros, which are two Greek words for Divine
Love and carnal love. Although Anders Nygren is not a household
name, warranting only a few short paragraphs in his Wikipedia
biography, his book on love, Agape and Eros, was influential
among theologians. He was a Lutheran professor, and Agape and
Eros was originally written in Swedish in the interwar years from
1930 to 1936.
7. What are the
goals of Anders
Nygren when
writing Agape
and Eros?
“First, to
investigate the
meaning of the
Christian idea
of love; and
secondly, to
illustrate the
main changes it
has undergone
in the course of
history.”
8. Indeed, Love is central to both the Jewish and
Christian traditions. Jesus is repeating Deuteronomy
when he states that the Law and the Prophets are
based on the two-fold Love of God and neighbor.
10. Likewise, St Augustine teaches us that all Holy Scriptures should
be interpreted in light of this two-fold Love of God and neighbor,
love your neighbor as yourself. Whenever a literal Biblical
passage appears to violate this principle, then it should be
interpreted allegorically. This is also a good lesson in life, to think
the best of your neighbor, especially your loved ones, rather than
the worst. Do this and you will bring out the best in those whom
you meet in life. In later chapters Nygren will discuss the
Augustinian motif on Divine Agape Love, or Caritas in Latin.
12. Overview, Anders Nygren’s Agape and Eros
The translator notes that Nygren’s
views of Plato’s heavenly Eros, or
Divine Love, is “as a human Love for
the Divine, a Love of man for God.”
“Eros is an appetite, a yearning
desire;” “and in Eros-Love man
seeks God in order to satisfy his
spiritual hunger by the possession
and enjoyment of the Divine
perfections.” Jupiter Chariot between Justice & Piety, by Noël Coypel, 1671
13. The translator continues his summary: “But the
Love of man for God in the New Testament is
quite different: it is a whole-hearted surrender to
God, whereby man becomes God’s willing slave,
content to be at His disposal, having entire trust
and confidence in Him, and desiring only that His
will should be done.”
“This love is not, like Eros, a longing and striving
after something man lacks and needs, but a
response of gratitude for something freely and
bountifully given, namely, God’s own Agape, and
although it can itself be called Agape, its character
as response is more clearly marked when it is
described, by St Paul especially, as faith.”
Venus and Adonis, by François Lemoyne, 1729
14. Where can we find examples of Eros-Love for God? The best example is
the erotic Persian love song, the Song of Songs, which remained in the
Jewish Bible because it was interpretted allegorically as a Divine Love of
God. The NeoPlatonic Love for God is best expressed in the highly
influential Dionysius the Areopagite in his works on Mystical Theology,
who influenced both Catholic and Orthodox theologians to the current
day, including St Theresa of Avila and St John of the Cross, who quoted
him directly in his Dark Night of the Soul. In this work, he offers the sage
advice that we should only have close friends who deepen in us our Love
for God, which in today’s world can be interpreted to apply to those you
marry.
16. Divine Love and Happiness, or Eudaemonia
Jesus’ Charge to Peter, Peter, Do you Love Me?, by Raphael, 1515
17. The New Testament never uses the Greek word Eros,
favoring the Greek word Phileo. St Paul infuses new
meaning into the Greek word Agape, or Godly Love,
which is the word he uses in his Pauline Epistles, and
which was used only a few times in the Synoptic
Gospels, and is rarely used in other Greek works.
When the Apostle John writes that God is Love,
Agape is the word he uses both in the Gospel of John
and Johannine Epistles.
18. Nygren teaches us, “The dominant
question was that of eudaemonia,”
the Greek word for happiness.
Different traditions defined this
differently, for “hedonism,
happiness is the pleasure of the
moment; for Aristotle, happiness is
the striving for and attainment of
perfection; and for Stoicism, it is
ataraxia,” a Greek word that denotes
“an independence and indifference
towards the external vicissitudes,”
or uncertainties, “of life.”
The Marriage at Cana, by Maerten de Vos, 1596
19. How does Christianity differ?
“The question of the Good is
no longer seen from the
point of view of the isolated
individual, but rather from
that of man in society, man
in his relation to God and to
his fellow men.” “Agape-love
is a social idea which has
nothing to do with
individualistic and
eudemonistic ethics,” Agape-
love is “the Good-in-itself.”
Allegory of the transience of happiness, by Theodor van Thulden & Adriaen van Utrecht, 1645
20. The real question, which is an
implied question in all ages, up
to modern times, is this: Does
the world and God revolve
around man, or does man and
the world revolve around
God?” As Nygren asks: “Are we
interested in God as the One
who can satisfy all the needs
and desires of the ego, or are
we interested in the sovereign
Lord who has absolute
authority over the ego?”
The Resurrection of Christ, by Luca Giordano, 1665
21. Anders answers this question, “It is in
Christianity that we first find egocentric religion
essentially superseded by theocentric religion.”
Anders Nygren teaches us that “Heavenly Eros is
a broad river that overflows its banks, carrying
everything with it, so that it is not easy even in
thought to dam it up and make it flow in an
orderly course. When the Eros motif invades
Christianity, it endeavors to drive out and
supplant the Agape motif.” “We are tempted to
equate Eros with earthly, sensual love and Agape
with heavenly, spiritual love as we seek to
compare and contrast them. But if we do that,
we shall certainly do no justice to Eros.”
The Resurrection of Jesus Christ, by Piero
della Francesca, 1463
22. Anders Nygren reflected on Plato’s dialogues on love and
friendship, including the Symposium, where Socrates
remembered his discussions on Divine Love with his lady-friend
Diotima, and where his dinner companions pondered both carnal
love and Divine Love, pondering when carnal love can be a type
of Divine Love.
We know that Greek moral philosophy was a secondary influence
for Christianity, so perhaps you would benefit from reading the
chapters reflecting on Platonic love before reading the opening
chapters on love as described in the New Testament in Anders
Nygren’s work.
23.
24. Love in the Torah and Synoptic Gospels
Anders Nygren observes
that Love for God and
neighbor was key for
Judaism. “There was never
lacking in Judaism a
tendency to make love
central in ethical and
religious relationships. It is
not true to say that the
commandment of love is
merely one among many
legalistic traditions.” Moses and Tablets of the Law, Marc Chagall, 1966, Jew With Torah, 1925
25. Nygren continues: “As early as
Hosea the principle that love is
the central requirement of the
Law is clearly recognized; God
desires “love and not sacrifice.
Indeed, Love towards God
sometimes acquires such
importance that it can stand
alongside ‘the fear of the Lord’ as
an inclusive description of the
right attitude of man to God.”
26. We should remember Anders Nygren was
writing in the interwar years before the
Holocaust. Nygren observes: “One of the most
striking differences between the
Commandment of Love as it is interpreted in
the Old Testament and in Christianity, is that in
the latter it is universal in scope.” In Judaism,
“Love towards God has its counterpart in love
for one’s neighbor, which is understood as
love for the Chosen People of God, the
‘peculiar people.’ The scope of love can also
be extended to embrace even aliens resident
among the Chosen People. Yet, even so, love
always preserves its limits.” Ruth and Boaz, by Barent Fabritius, 1660
27. Nygren emphasizes: “The Christian is
commanded to love his enemies, not
because the other side teaches hatred
of them, but because there is a basis
and motive for such love in the
concrete, positive fact of God’s own
love for evil men.”
The Ear of Malchus, by James Tissot, 1894
After Jesus prays at the Garden of Gethsemane, the Roman
soldiers approach to arrest Him. Peter, in defense, cuts off
the ear of Malchus, a Roman soldier, but Jesus heals him.
28. Two counter-examples for this argument are books in
the Old Testament itself. Ruth is welcomed into the
nation of Israel even though she is from Moab, and
Moabite women had the reputation of being loose
women. Also, Jonah is ordered by God to preach to
the Israeli archenemies, the Assyrians, so they may
repent of their evil ways.
31. Many biblical scholars underestimate this one truth about
the ancient world: All ancient cultures were warrior
cultures. Why do we say all cultures? Because when an
ancient city-state was defeated, often all the men were
killed, or sentenced to work and die in the mines or
plantations, while the women and children were enslaved.
Indeed, slaves were the employees of the ancient world.
This was the world of Homer’s Iliad and Odyssey, and this
viewpoint can explain many of the difficult verses in the
Old Testament.
33. This simple fact explains so many conundrums. One is the question:
Why does the Christian message seem more compassionate than
the Jewish message? For example, in the Sermon on the Mount,
Jesus exhorts us to turn the other cheek, while Judaism is more
concerned with justice and retribution. The simple historical fact was
that after the Roman Empire conquered a territory, the inhabitants
no longer feared that their city could be attacked and its citizens
enslaved at any time, which meant that living a truly altruistic life of
turning the other cheek was more possible in the time of Jesus than
in Ancient Israel, or Ancient Greece, where your city could be
defeated and ransacked, your men massacred, and your women and
children enslaved, at any time.
35. Anders Nygren emphasizes that “Old
Testament piety with its devotion to the
Law was by no means the external
legalism it is often assumed to have
been. There was an inward bond that
held the godly man to the Law. The
righteous felt no sense of external
compulsion when confronted by the Law,
but a sense of inner solidarity with it. Its
observance gave him value and made
him acceptable to God. His prevailing
mood was expressed in Psalm 1,” the
Psalm that sings of Law as Gospel.
Moses with the Ten Commandments, by Rembrandt, 1659
36. Planned for 2024
Psalm 1 begins with: “Blessed is the man
who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;
But his delight is in the law of the Lord,
and on his law he meditates day and night.
37. We demonstrated this with several reflections on
Love in the Book of Deuteronomy that we wanted to
publish before releasing this reflection. We reflect on
the twenty-plus times Deuteronomy bids us to Love
God, with the medieval rabbinical commentary on
these verses.
40. Christian Concept of Agape Love
Let the Little Children Come unto Jesus, by Carl Bloch, 1800
Anders Nygren describes the
main features of Agape-Love:
“Agape is spontaneous and
unmotivated:” “Motivated love is
human; spontaneous and
unmotivated love is Divine.”
“When God Loves man, that is
not a judgment on what man is
like, but on what God is like.”
“Agape is the new wine which
inevitably bursts the old
wineskins.”
41. Nygren continues, “Agape is indifferent to value.” “It
is only when all thought of the worthiness of the
object is abandoned that we can understand what
Agape is.” “When God’s Love is shown to be
righteous and godly, there is always the risk of our
thinking that God Loves the man on account of his
righteousness and godliness.”
“Agape is creative love. God does not Love that which
is already in itself worthy of love, but on the contrary,
that which in itself has no worth acquires worth just
by becoming the object of God’s Love.” “Agape loves
and imparts value by loving. The man who is loved by
God has no value in himself; what gives him value is
precisely the fact that God Loves him.”
Resurrection of Christ, by Noël Coypel, 1700
42. Nygren continues: “Agape is the initiator of
fellowship with God.” “In the relations
between God and man, the initiative in
establishing fellowship lies with Divine
Agape.” “There is no way for man to come to
God, but only a way for God to come to man:
the way of Divine forgiveness, Divine Love.”
Anders Nygren celebrates: “When a man has
experienced God’s Agape, when in spite of
his unworthiness and absolute nothingness
he has been taken into fellowship with God,
it follows that he belongs absolutely to God.”
The Resurrection of Jesus Christ, by Raphael, 1502
43. When Jesus repeats the command
from Deuteronomy: “You shall
Love God with all of your heart
and with all of your soul and with
all of your mind and with all of
your strength,” he seeks to lead us
to “absolute devotion and
submission. Love towards God is
neither an acquisitive love nor a
love of friendship.”
Christ's Charge to Peter, by Peter Paul Rubens, 1616
44. Nygren emphasizes, “If Love towards God were an
‘acquisitive love,’ then God, even though He is
described as the highest good, would be the
means for the satisfaction of man’s desires. Nor is
there any room for the ‘love of friendship’ in a
theocentric relationship to God, for that Love
presupposes an equality between Divine Love and
human love which does not exist. It is excluded by
the sovereignty of Divine Love.”
“God’s Love is spontaneous and unmotivated;
consequently, man’s Love for God, if it is really to
deserve the name of Agape, must also be
spontaneous and unmotivated.”
Resurrection of Christ, by Alonso López de Herrera, 1625
45. This contrasts with those who feel they can buy God’s favor by charity or
devotion, like the aging Cephalus in the beginning of Plato’s Republic,
who seeks to buy the favor of the gods by buying many sacrifices to the
gods in the pagan temples.
Yet there is a famous verse at the end of the Gospel of John that
undercuts this distinction by Anders Nygren. When the disciples
encounter the resurrected Jesus on the beach cooking fish, he asks Peter
three times, “Do you Love Me? Feed my sheep.” The first two times the
Greek word Agape is used, but Phileo, or brotherly love, is used the last
time. Perhaps this illustrates how impossible it is to interpret Scripture
with a consistent theology.
46. Jesus’ Charge to Peter, Peter, Do you Love Me?, by Raphael, 1515
47. What is the character of a true Agape-
Love for God? Nygren tells us: “Love
towards God does not seek to gain
anything” “other than God. But neither
does it seek to gain even God Himself or
His Love.” “It is the free and spontaneous
surrender of your heart to God. When
God gives His Love freely and for nothing,
there remains nothing for man to gain by
Loving God.” This Love “is obedience to
God, without any thought of reward.” The Resurrection, by Francesco Buoneri, 1620
48. Christian Neighborly Love Rejects Self-Love
The loves in the two-fold Love of God and
love of neighbor are not separate loves, these
loves are intertwined like multiple vines
growing on a trestle. Nygren warns us that
“neighborly love loses its specifically Christian
character if it is taken out of context of
fellowship with God.” “Nothing could be
more disastrous for the Christian idea of love
than that it should be identified with modern
ideas of altruism, fellow-feeling,” and other
kumbaya sentiments.
The Good Samaritan, by Jacob Jordaens, 1616
49. Luke quotes Jesus: “If you love those who love
you, what credit is that to you? For even sinners
love those who love them. And if you do good
to those who do good to you, what credit is that
to you? For even sinners do the same. And if
you lend to those from whom you hope to
receive, what credit is that to you? Even sinners
lend to sinners, to receive as much again.”
Nygren observes, “Man’s natural attitude is a
reflection of his neighbor’s attitude to him: love
is met with love, hate with hate. Christian love,
on the other hand, is a reflection of God’s Love.”
The Good Samaritan, by Aimé Morot, 1880
50. Nygren discusses over many pages that
this two-fold Love of God and love of
neighbor cannot be expanded into a
three-fold love, including self-love, as
this is a misinterpretation of the
command, “You shall love your neighbor
as yourself.” Nygren warns that “self-love
is man’s natural condition, and also the
reason for the perversity of his will.” “So
far is neighborly love from including self-
love that it actually excludes and
overcomes it.” Narcissuss, by Caravaggio, 1599
51. During divorce support programs I have heard the refrain constantly that “you
cannot love someone else unless you love yourself.” Where did this come from?
None of the early or Eastern Church Fathers condone self-love. St Augustine does
condone self-love, but he distinguishes between “divine” self-love and carnal self-
love, and then defines carnal self-love in terms similar to the Eastern Church
Fathers’ definition of self-love. CS Lewis emphatically condemns self-love. In Erich
Fromm’s book, The Art of Loving, he also condemns self-love, but he supports self-
care, which means that you should take care of yourself, such as attending
counseling sessions, which may be what the divorce support group leaders were
referring to. The only published person I know who enthusiastically condones self-
love is Leo Buscaglia in Love: What Life Is All About, and he also may be referring to
self-care. We plan to review all of these works in the future, and Anders Nygren
reviews the works on love by St Augustine and many later Christian theologians, and
the index reveals he will discuss self-love in several future chapters.
56. Loving your neighbor includes loving your enemies, as Jesus
exhorts in Matthew: “You have heard that it was said, ‘You
shall love your neighbor and hate your enemy.’ But I say to
love your enemies and pray for those who persecute you, so
that you may be sons of your Father who is in heaven; for he
makes his sun rise on the evil and on the good, and sends
rain on the just and on the unjust. For if you love those who
love you, what reward have you? Do not even the tax
collectors do the same? And if you salute only your brethren,
what more are you doing than others? Do not even the
Gentiles do the same? You, therefore, must be perfect, as
your heavenly Father is perfect.”
Resurrection of Christ, by Hans Memling, 1400's
58. Nygren concludes: “When Christian love is
directed to enemies, it shows itself to be real
Agape, spontaneous and creative. It creates
fellowship even when fellowship seems
impossible. Christian love is action, not
merely reaction.”
Jesus shows us His Love for us even when he
judges us in the last days. As Nygren
observes: “Only that love which Has
pronounced judgment on all that is not love
is in the deepest sense a restoring and
saving love.” “Whoever refuses to be won by
the reckless self-giving of love cannot be
won at all.” Good Samaritan, after Delacroix by Van Gogh, 1890
59. The Agape of the Cross in Pauline Epistles
Some theologians have argued that the Pauline
Epistles promote a Christianity that is different from
the Christianity of the Synoptic Gospels, but this is too
extreme, though their perspectives differ. St Paul’s
experience is indeed unique: Nygren reminds us that
St Paul speaks from the perspective of “the persecutor
who becomes a disciple and an apostle.” Christ’s
calling Paul to the faith on the road to Damascus
“revealed to him the ways of God; it gave him an
insight in God’s Agape and Christ’s Agape; it showed to
him the unmotivated charter of God’s Love.”
Conversion on the Way to Damascus,
by Caravaggio, 1601
60. Before his conversion, he was named Saul, but
afterwards he was a different man, Jesus renamed
him Paul. Interestingly, in Acts 7 Saul was present and
approved of the stoning of St Stephen, who had
boldly professed his faith in Jesus before the Jewish
authorities, but the verses do not say that Saul threw
any of the stones, for the stone-throwers laid down
their jackets at his feet. Perhaps by the grace of God
he was spared bloody hands.
62. In Acts 9 we read, “Now as Saul
journeyed, Saul approached
Damascus, and suddenly a light
from heaven flashed about him.
And he fell to the ground and
heard a voice saying to him,
‘Saul, Saul, why do you persecute
me?’ And he said, ‘Who are you,
Lord?’ And he said, ‘I am Jesus,
whom you are persecuting; but
rise and enter the city, and you
will be told what you are to do.’”
The Conversion of Saul, by Michelangelo, 1545
63. Saul was temporarily blinded, but Jesus revealed to
his disciples thrhow they should welcome him into
the faith. Since Jesus appeared directly to him, St
Paul became an apostle, equal to the apostles.
65. To make his point about Paul’s experience with the
Agape-Love of Jesus for him, and for us, Anders
Nygren studies the classic passage from Romans 5:
“While we were yet helpless, at the right time
Christ died for the ungodly. Why, one will hardly
die for a righteous man, though perhaps for a good
man one will dare even to die. But God shows his
Agape-Love for us in that, while we were yet
sinners, Christ died for us. Since, therefore, we are
now justified by His blood, much more shall we be
saved by Him from the wrath of God. For if while
we were enemies we were reconciled to God by
the death of his Son, much more, now that we are
reconciled, shall we be saved by his life.”
Penitent, by Niccolò Frangipane, 1574
66. From these verses in Romans 5, Nygren notes:
• “If we ask what Agape is, we are pointed to the Cross
of Christ.” His Agape-Love “is a love that gives itself
away, that sacrifices itself, even to the utmost.”
• “The Agape revealed in the death of Crist is in no
way independent of God.” “Agape is the Love of God
in Christ Jesus.”
• “Nowhere is the absolutely spontaneous and
unmotivated nature of God’s Agape so clearly
manifest as in the death of Christ.”
• “The greatest message regarding God’s Love and its
spontaneous and unmotivated nature is that it is a
love for sinners, for the unworthy and unrighteous,”
as St Paul himself was unworthy and unrighteous
before his calling. Christ's crucifixion, burial, and resurrection,
Church of the Teutonic Order, Vienna
67. Christ’s death on the Cross is a sacrifice, as St Paul
relates in Ephesians: “And walk in love, as Christ
loved us and gave himself up for us, a fragrant
offering and sacrifice to God.”
The Old Testament sacrifices in the Temple were
votive offerings from man’s property, but higher
forms of sacrifices are “obedience, justice and
righteousness, and mercy and love.” But are these
sufficiently pure to be acceptable to God? Higher yet
is the sacrifice of a broken spirit. But, as Nygren
notes, “one who thinks of humility as a way to
fellowship with God and feels that his own humility
gives him an imperishable worth in God’s sight, is at
. bottom anything but humble.”
Entombment of Christ, by Caravaggio, 1603
68. St Augustine was surprised to observe that
when “St Paul uses caritas,” or Latin for
Agape-Love, “he nearly always means love
to one’s neighbor, and only very seldom
means Love for God.”
Nygren summarizes the Pauline emphasis:
“It is not the connection between man’s
Love for God and his love for his neighbor
that guarantees the religious character of
neighborly love. Instead, it is the connection
between God’s Love and neighborly love
that Paul emphasizes; making this
neighborly love more profoundly religious.”
The Good Samaritan, by Rembrandt, 1633
69. Nygren notes that man’s Agape-Love for God is but a
pale reflection of God’s Agape-Love for man, it can
never be truly spontaneous. “Man’s giving of himself
to God is never more than a response. At its best and
highest, it is but a reflex of God’s Love, by which it is
‘motivated.’” This dilemma is why St Paul prefers
discussing God’s Love for man and man’s love for his
neighbor, St Paul sees clearly how hard it is for mortal
man to truly Love God with a truly Divine Agape Love.
To St Paul, “God’s Agape is the Agape of the Cross. It is
the Cross of Christ that has taught Paul to be chary of
speaking about our Agape towards God.” How can our
Love for God truly equal Christ’s Love for us, Love that
led Him to the Cross?
Jesus with two Marys, St Matthew's
Lutheran Church, Charleston, SC
70. Nygren teaches us that Paul
seeks to give man’s “Love
towards God” “its proper name,
which he calls ‘FAITH.’ Faith
includes in itself the whole
devotion of love, while
emphasizing it is a reciprocated
love. Faith is love towards God,
but a love of which the keynote
is receptivity, not spontaneity.”
Women at the empty tomb, by Fra Angelico, 1446
71. Faith is emphasized in Lutheran theology. While there are
many Lutheran Churches called Faith Lutheran Church and
Hope Lutheran Church, it is rare for a church to be named
Charity Lutheran Church. When Luther translated the
German Bible into the vernacular, he famously added the
last word to the verse where we are saved by faith ALONE,
explaining that he thought that was the meaning of the
verse. But St Paul does emphasize faith, although only in
Galatians does he speak of “faith working through love.”
73. St Paul included a chapter on Love in his first
epistle to the Corinthians, where he cautioned
that while knowledge, or gnosis, will pass
away, that Agape-Love will last forever. This is
the core teaching: “Love is patient and kind;
love is not jealous or boastful; it is not arrogant
or rude. Love does not insist on its own way; it
is not irritable or resentful; it does not rejoice
at wrong but rejoices in the right. Love bears
all things, believes all things, hopes all things,
endures all things.” St Paul ends the chapter:
“So faith, hope, and love abide, these three;
but the greatest of these is love.”
Preaching of St Paul at Ephesus, by Eustache Le Sueur, 1649
74. Anders Nygren observes that “Agape
has for Paul a value and significance of
its own.” “It is not necessary to ask
every time the word occurs, to whom
the love is directed. Agape is primarily
God’s own Love, which is by nature self-
giving and overflowing.” “Whether
human love is one of the things that
pass away, or one of those that abide,
depends not on whether it is love for
one’s neighbor or Love for God, but on
whether it is a merely human love, or a
love born of God’s own image.”
Mosaic of St Paul in Basilica of San Vitale, Ravenna, Italy, 500's
75. God is Agape According to the Apostle John
In 1 John 4, John exhorts us:
“Beloved, let us love one another; for
love is of God, and he who loves is
born of God and knows God. He who
does not love does not know God; for
God is love. In this the love of God
was made manifest among us, that
God sent his only Son into the world,
so that we might live through him. In
this is love, not that we loved God but
that he loved us and sent his Son to
be the expiation for our sins. Beloved,
if God so loved us, we also ought to
love one another.”
76. Anders Nygren notes that “there is no
trace here of the Pauline reserve in
speaking of Love for God. Love for God
and love for the brethren belong so
inseparably together that one can be
inferred from the other.” The difference
between Paul and John is emphasis only:
“Just as love is for Paul essentially ‘the
Agape of the Cross,’ so for John it is the
Cross that reveals the deepest mysteries
of Divine Love.”
Raising of the Cross, by Sebastiano Mazzoni, 1600's
77. In John 13, Jesus proclaims: “A
new commandment I give to you,
that you love one another; even
as I have loved you, that you also
love one another. By this all men
will know that you are my
disciples, if you have love for one
another.” This is a New
Commandment because it has
been revealed through the
sacrifice made by Jesus, who died
for our sake on the Cross.
Crucifixion, seen from the Cross, by James Tissot, 1890
78. According to Nygren, For John, “God’s Agape-Love
is, the first instance, the Father’s eternal Love for
His Son. Love here means the self-communication
of God to the Son, and it begins a series of self-
communications: from God to Christ, from Christ
to the disciple, and from the disciple to the
brethren. Just as God has Loved Christ and
imparted Himself to Him, so Christ has loved his
disciples and imparted himself to them, and so
they are also called to love one another and
impart themselves to one another.”
79. We cannot forget the most famous
passage in John 3:16: “For God so
loved the world that he gave his only
Son, that whoever believes in him
should not perish but have eternal
life.”
Nygren concludes, “The Johannine
conception of Love represents in a
measure the transition to a stage
where the Christian idea of love is no
longer determined solely by the Agape
motif, but by ‘Eros and Agape.’”
Way to Calvary, by Andrea di Bartolo, 1400
81. Although Anders Nygren’s Agape and Eros is addressed to fellow
scholars, it is still readable and quotable, though sometimes a bit
repetitive. We mostly skipped over his comments on related works by
Max Scheler, Kant, Nietzsche, Adolf von Harnack, and Richard
Reitzenstein, some of the scholarly arguments are probably stale a
hundred years later. Max Sheler was a philosopher who influenced the
views of Pope John Paul II, who earned a PhD in Philosophy.
We must mention our favorite country song by Rhonda Vincent, with
the telling refrain, “You don’t Love God if you don’t love your neighbor.”