By Werner G. Jeanrond
This e-book explores the several dimensions of Christian love. It argues that each one expressions of affection are wrestling with the problem of otherness and for this reason with the event of transcendence. the improvement of Christian recommendations of affection is mentioned with specific connection with the various horizons and the diversity of techniques to like within the Bible, Augustine, medieval theology, Protestant agapetheology, Catholic ways to hope, and modern philosophy and sociology. The dialogue of the wealthy and sometimes complex background of expressions of private, communal and spiritual love permits this research to strengthen a serious and confident theology of Christian love for our time. This ebook demonstrates the variety within the Christian culture of affection and therefore deals a severe viewpoint on earlier and current impositions of homogenous strategies of affection. The e-book invitations the reader to an in-depth exam of the opportunity of Christian love and its specific associations for the improvement of non-public and communal types of Christian discipleship. the conventional separation among agape love and eroticism is conquer in favour of an built-in version of affection that recognizes either God's present of affection and the opportunity of each girl, guy and baby to give a contribution to the transformative praxis of affection in church and society.
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Additional info for A Theology of Love
43 A Theology of Love 40 can make the contemporary reader aware of the variety of communal and personal expressions of love as well as of the connection between the commandments to love God, to love the other human being, and to love oneself in the right way. Secondly, both in the Hebrew Scriptures and the New Testament we detect trends of including and of excluding ‘others’ from the horizon of love. The universal horizon of God’s love to which the various creation accounts and some of the covenant narratives witness is at times narrowed down by concerns for communal identity both in Israel44 and in the Church.
We shall have to return to this problem below and in the following chapters. Of course, we can appreciate the Greek translators’ problem of finding words that would not lead to a false identification between Yahweh and Eros, the Greek god of love whose veneration was widespread and popular at the time. Nevertheless, avoiding one problem in translation has led to other problems in the reception of the text. Translations rarely reduce ambiguities. The New Testament writers do not use the term eros either.
494 (247c). , p. 494 (247c–d). , p. 495 (248e). , p. 501 (256b). See also Ammicht Quinn, ‘Erotik/Eros’, p. 254. 53 We shall have to return both to Augustine’s and to Nygren’s theology of love at a number of occasions in this book and in greater detail below in chapters 3 and 5 respectively. However, already at this point of our reflections, it might be useful to underline that Nygren was not critical as such of the sexual expression of human love. Instead his critique was directed against the erotic conviction that human beings could ever reach God through their own desire, mystical contemplation, ascent or action.
A Theology of Love by Werner G. Jeanrond