Agape

The Crucifixion of Jesus is seen as an example of agape (self-sacrificing love). Diego Velázquez, 17th c.

Pietà, Michelangelo, 16th c.: Jesus' mother Mary holds the body of her dead son, whose life was offered as a sacrifice.

Agapē (from Greek αγάπη, meaning "unconditional, self-sacrificing love"), is an ancient Greek word for a specific type of love that ideally characterizes human and divine behavior. Rarely used in ancient manuscripts, the term agape was occassionally empolyed by ancient Greek philosophers to denote the love of a spouse or family, or affection for a particular activity, in contrast to philia—an affection that could denote either brotherhood or generally non-sexual affection, and eros, an affection of a sexual nature.

The concept of agape became especially important in early Christianity where it primarily denoted volitional, active, self-sacrificing and all-consuming love (as well as a eucharistic type of feast shared by the community). Agape remains one of the most cherished of all Christian principles today, which has been expounded upon by many writers, and continues to inspire much Christian behavior. Christians are committed to reciprocating and practicing self-sacrificing love towards God, each another and humanity.

Ancient usage

Agape as a term for love or affection is rarely used in ancient manuscripts. According to Oxford Dictionary of the Christian Church (Love definition) the word is believed to have been coined by the Bible authors from the verb agapao.

A title of the goddess Isis was agape theon, or "beloved/darling of the gods," denoting her role as a fertility/life goddess and her pairing as a partner with the masculine god aspects. While this pairing was often sexual in nature, the term "agape" implied a genuine affection and deep love for the goddess.

Although some sources claim Agape appears in the Odyssey twice, the word is in fact not used. Instead, two forms of the word agape may be found: agapêton and agapazomenoi. Agapêton is found in Book 5 of the Odyssey and means "beloved" or "well-loved". Agapazomenoi is found in books 7 and 17 of the Odyssey and means “to treat with affection”.

Agape and the verb agapao are used extensively in the Septuagint as the translation of the common Hebrew term for love which is used to denote sexual desire, affection for spouse and children, brotherly love, and God's love for humanity. It is uncertain why agape was chosen, but similarity of consonant sounds (aḥaba) may have played a part. It is not impossible that the Greek concept even originated as a transliteration from some Semitic tongue. This usage provides the context for the choice of this otherwise obscure word, in preference to other more common Greek words, as the most frequently used word for love in Christian writings.

Agape in Christianity

Fresco of a female figure holding a chalice at an early Christian Agape feast. Catacomb of Saints Marcellinus and Peter, Via Labicana, Rome

Agape received a broader usage under later Christian writers as the word that specifically denoted "Christian" love or "charity" (1 Corinthians 13:1–8), or even God himself (1 John 4:8, Theos ein agape, "God is Love"). The New Testament provides a number of definitions and examples of agape that generally expand on the meanings derived from ancient texts, denoting brotherly love, love of one's spouse or children, and the love of God for all people.

The Christian usage of the term agape comes directly from the canonical Gospels' account of the teachings of Jesus. When asked what was the greatest commandment, Jesus said, "'Love (agapao) the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love (agapao) your neighbor as yourself.' All the Law and the Prophets hang on these two commandments." (Matthew 22:37-41)

At the Sermon on the Mount, Jesus said:

You have heard that it was said, 'Love (agapao) your neighbor and hate your enemy.' But I tell you: Love (agapao) your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get?

Christian writers have generally described agape, as expounded on by Jesus, as a form of love which is both unconditional and voluntary. Tertullian, in his 2nd century defense of Christians remarks how Christian love attracted pagan notice: "What marks us in the eyes of our enemies is our loving kindness. 'Only look,' they say, 'look how they love one another'" (Apology 39).

In the New Testament the noun agape is always used to describe God's love. However, the verb form agapao is at times used in a negative sense, where it retains its more general meaning of "affection" rather than divine love. Such examples include:

• 2 Timothy 4:10—"…for Demas has forsaken me, having loved [agapao] this present world…."
• John 12:43—"for they loved [agapao] the praise of men more than the praise from God."
• John 3:19—"but men loved [agapao] darkness instead of light because their deeds were evil."

Agape as a meal

The word agape in its plural form is used in the New Testament to describe a meal or feast eaten by early Christians, as in Jude 1:12, and 2nd Peter 2:13. It is sometimes believed to be either related to the Eucharist, or another term used for the Eucharist.

Greek words for love

'Sacred Love versus Profane Love' by Giovanni Baglione

A number of different Greek words for love, as the Greek language distinguishes how the word is used. Ancient Greek has three distinct words for love: eros, philia, and agape. However, as with other languages, it has been historically difficult to separate the meanings of these words. Nonetheless, the senses in which these words were generally used are given below.

• Eros (ἔρως érōs) is passionate love, with sensual desire and longing. The Modern Greek word "erotas" means "(romantic) love". However, Eros does not have to be sexual in nature. Eros can be interpreted as a love for someone who you love more than the Philia love of friendship. It can also apply to dating relationships as well as marriage. Plato refined his own definition. Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. It should be noted Plato does not talk of physical attraction as a necessary part of love, hence the use of the word platonic to mean, "without physical attraction". Plato also said Eros helps the soul recall knowledge of beauty, and contributes to an understanding of spiritual truth. Lovers and philosophers are all inspired to seek truth by eros. The most famous ancient work on the subject of eros is Plato's Symposium, which is a discussion among the students of Socrates on the nature of eros.

• Philia (φιλία philía), means friendship in modern Greek, a dispassionate virtuous love, was a concept developed by Aristotle. It includes loyalty to friends, family, and community, and requires virtue, equality and familiarity. In ancient texts, philia denoted a general type of love, used for love between family, between friends, a desire or enjoyment of an activity, as well as between lovers. This is the only other word for "love" used in the ancient text of the New Testament besides agape, but even then it is used substantially less frequently.

• Agapē (ἀγάπη agápē) means "love" in modern day Greek. The term s'agapo means "I love you" in Greek. The word "agapo" is the verb "I love". In Ancient Greek it often refers to a general affection rather than the attraction suggested by "eros"; agape is used in ancient texts to denote feelings for a good meal, one's children, and the feelings for a spouse. It can be described as the feeling of being content or holding one in high regard. The verb appears in the New Testament describing, amongst other things, the relationship between Jesus and the beloved disciple. In biblical literature, its meaning and usage is illustrated by self-sacrificing, giving love to all—both friend and enemy. It is used in Matthew 22:39, "Love your neighbour as yourself," and in John 15:12, "This is my commandment, that you love one another as I have loved you," and in 1 John 4:8, "God is love." However, the word "agape" is not always used in the New Testament in a positive sense. II Timothy 4:10 uses the word in a negative sense. The Apostle Paul writes,"For Demas hath forsaken me, having loved (agapo) this present world...." Thus the word "agape" is not always used of a divine love or the love of God. Christian commentators have expanded the original Greek definition to encompass a total commitment or self-sacrificial love for the thing loved. Because of its frequency of use in the New Testament, Christian writers have developed a significant amount of theology based solely on the interpretation of this word.

• Storge (στοργή storgē) means "affection" in modern Greek; it is natural affection, like that felt by parents for offspring. Rarely used in ancient works, and then almost exclusively as a descriptor of relationships within the family.

• Thelema (Template:Θέλημα) means "desire" in modern Greek; it is the desire to do something, to be occupied, to be in prominence.

References

ISBN links support NWE through referral fees

• Keating, J.F. The Agape And The Eucharist In The Early Church: Studies In The History Of The Christian Love-Feasts. Kessinger Publishing, LLC, 2007. ISBN 978-0548287699
• Lewis, C. S. The Four Loves. Fount, 2002. ISBN 0-00-628089-7
• Outka, Gene. Agape: An Ethical Analysis (Yale Publications in Religion). Yale University Press, 1977. ISBN 978-0300021226
• Soble, Alan. Eros, Agape and Philia: Readings in the Philosophy of Love. Paragon House Publishers, 1999. ISBN 978-1557782786
• Vacek, Edward Collins. Love, Human and Divine: The Heart of Christian Ethics (Moral Traditions). Georgetown University Press; New Ed edition, 1996. ISBN 978-0878406272

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