Posts Tagged Love _ Agape

New Testament “Love”

Koine (common) Greek, the Greek of the New Testament, is often much more specific than English.  This is important for those wanting to understand exactly what the New Testament means.  An example of this specificity is the Koine Greek words used to describe the word “love.”

In English, the word “love” can be applied to a variety of types of love. “Love” can apply to feelings toward a spouse, parents, siblings, strangers, or even a cup of coffee.  Koine Greek, however, uses a specific word for each type of love.  Here are the Greek words that were used during Christ’s time to convey the different meanings of the word “Love”:

  • Eros (ἔρως):  Refers to romantic love felt towards one’s spouse or lover. This Greek term is where the word “erotic” is derived from. The word “Eros” is not actually used in either the Old or New Testaments.
  • Phileo (φιλέω): Refers to feelings one has towards close friends; “brotherly love”. This word was used in the New Testament to describe Jesus’ love for his disciples (John 20:2) and for Lazarus (John 11:3).
  • Agape (ἀγάπη): Sometimes called “God’s kind of love”.  This is the kind of love that we should have for all men, and also for our enemies. It is a selfless kind of love that Christians must have in regard to acting in the best interest for all human beings. “But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;” (Matthew 5:44).
  • Storge (στοργή): This Greek word refers to love we have for our parents, siblings, our children and other members of our family. Paul used this word in the negative in Romans 1:31 when he described the pagans that he was in contact with as being without “natural affection.”

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Olivier Clément: “For God will never reject anybody, his love is offered to all.”

Olivier-Maurice Clément (1921 – 2009) – was an Orthodox Christian theologian, who taught at St. Sergius Orthodox Theological Institute in Paris, France.  There he became one of the most highly regarded witnesses to early Christianity, as well as one of the most prolific.

 

clement“Thus will come about the completion of all things, when the Spirit of life, through the communion of saints, will manifest the whole universe as the glorified Body of Christ. Then each person, in giving his face to the transfigured universe, will rediscover his flesh; flesh vibrant with all its natural sensitivity, our earthly flesh, but bathed in the life and fullness of God, who will be ‘all in all’, abolishing the separations of time and space, making possible among the risen a communion beyond anything we can now imagine…

Nevertheless, although the hell of our fallen state has been secretly abolished in Christ, and although God must be revealed at the Last Day as ‘all in all’, there remains the heartrending mystery of the ‘second death’ of the Revelation, the final death of the human being without love plunged into the divine love. For God will never reject anybody, his love is offered to all. But the fire of that love, as St Isaac the Syrian says, is eternal joy for those who welcome it and infernal torment for those who refuse it. Generic hell, as we might call it, may have been destroyed by Christ, but for each free individual there remains the terrible possibility of personal hell. But does this not amount to a fatal obstruction to the divine plan for that universal communion which is the only hope for the fulfilment of the person?”   ~ Olivier Clément, On Human Being:  A Spiritual Anthropology

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St. Isaac of Nineveh: “…hell is in my opinion: remorse.”

St. Isaac of Nineveh – 7th century ascetic and mystic,  born in modern-day Qatar, was made Bishop of Nineveh between 660-680.  Especially influential in the Syriac tradition, Isaac has had a great influence in Russian culture, impacting the works of writers like Dostoyevsky.

Isaac Neneveh

As for me I say that those who are tormented in hell are tormented by the invasion of love. What is there more bitter and violent than the pains of love? Those who feel they have sinned against love bear in themselves a damnation much heavier than the most dreaded punishments. The suffering with which sinning against love afflicts the heart is more keenly felt than any other torment. It is absurd to assume that the sinners in hell are deprived of God’s love. Love is offered impartially. But by its very power it acts in two ways. It torments sinners, as happens here on earth when we are tormented by the presence of a friend to whom we have been unfaithful. And it gives joy to those who have been faithful.  That is what the torment of hell is in my opinion: remorse.”

  ~ from: Ascetic Treatises, 84

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