By Catherine Osborne
This detailed e-book demanding situations the normal contrast among eros, the affection present in Greek proposal, and agape, the affection attribute of Christianity. concentrating on a couple of vintage texts, together with Plato's Symposium and Lysis, Aristotle's Ethics and Metaphysics,, and recognized passages in Gregory of Nyssa, Origen, Dionysius the Areopagite, Plotinus, Augustine, and Thomas Aquinas, the writer indicates that Plato's account of eros isn't based on self-interest. during this means, she restores where of erotic love as a Christian motif, and unravels a few longstanding confusions in philosophical discussions of love.
`Osborne's process- the query, 'who loves whom, and for what'- represents a wholly clean method of old perspectives on eros and its position within the Christian tradition...This is an strange ebook in nearly each respect...Osborne's kind is enticing, what she has to claim unique, and her studying of anicent texts topples outdated hypotheses and offers new ones for attention. They need to be considered.' reports in Christian Ethics
`Osborne's ebook is an invaluable contribution to the cross-disciplinary learn of recommendations of affection in either historical and medieval suggestion, and should profitably be learn through philosophers, theologians, and historians.' historic Philosophy
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Extra resources for Eros Unveiled: Plato and the God of Love
It will be helpful to distinguish three distinct b u t equally accept14 able uses of the phrase 'the love of G o d ' . We may r e n d e r t h e m in English with different prepositions for the p u r p o s e of analysing the ambiguity. T h e phrase 'the love of G o d ' can m e a n (a) the love that you or I or anyone might have for G o d , (b) the love that G o d m i g h t have towards you or m e or anything else, and (c) t h e love given by G o d , with which you or I or anyone might love m e or you or anyone else.
It is usual in Greek to reify,8 or perhaps even personify, the concepts expressed by abstract nouns where the normal expression would be a verb. T h u s love, war, peace, death, and so on become forces, or gods, to be reckoned with. 9 It seems likely that Paul's texts, hitting the Gentile world, might provoke a response in subsequent though t that went beyond what Paul actually said; but it need not follow that such a response was a corruption, or an unwelcome development, of Paul's teaching. After all, the first move in this process comes in the N e w T e s t a m e n t itself; not only does the first epistle of John personify love when it says that G o d is love (1 John 4: 8, 16), but Paul himself in the famous personification of agape at 1 Corinthians 13: 4, 'Charity suffereth long and is kind .
Ch. 8, lectio 7. , 2 Cor. ch. 13, lectio 3. 544—5 on the distinction between things attributed essentially or causally to the Persons, where love is attributed causally to God the Father because love is 'from God'. In R. E. e. a qualitative genitive); (e) love of God—a non�committal translation. 15 See, for example, for (a) 2 Thess. 3: 5, for (b) 1 John 4: 9; for (c) 1 John 4: 12. Agape in the New Testament 29 does d u t y for all three, since they are clearly related and, as we shall see in due course, the ambiguity is essential to the m e a n i n g of some passages; indeed, it could be said to be theologically i m p o r t a n t that this phrase, so frequently used where other expressions could have been chosen, is ambiguous as to who loves w h o m .