By Werner G. Jeanrond
This publication explores different 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 adventure of transcendence. the improvement of Christian strategies of affection is mentioned with specific connection with the various horizons and the diversity of methods to like within the Bible, Augustine, medieval theology, Protestant agapetheology, Catholic techniques to hope, and modern philosophy and sociology. The dialogue of the wealthy and infrequently not easy historical past of expressions of private, communal and spiritual love allows this learn to strengthen a serious and confident theology of Christian love for our time. This ebook demonstrates the range within the Christian culture of affection and hence bargains a severe point of view on prior and current impositions of homogenous techniques 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 advance of non-public and communal types of Christian discipleship. the normal 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 lady, guy and baby to give a contribution to the transformative praxis of affection in church and society.
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Extra resources for A Theology of Love
See Elisabeth Badinter, L’amour en plus: Histoire de l’amour maternel (XVIIe-XXe siècle), Paris: Flammarion, 1980; and Cristina Grenholm, Moderskap och kärlek: Schabloner och tankeutrymme i feministteologisk livsåskådningsreflektion, Nora: Nya Doxa, 2005. 63 Cf. Grenholm, p. 65. , pp. 154 and 165. 65 Cf. , p. 188. See also Fromm, The Art of Loving, p. ’ 61 62 20 A Theology of Love There has been a tendency — not only in Christian tradition — to prioritize the giving of love over the receiving of love.
34 Love, then, is a commandment to work for unity and harmony within the parameters of this community. With regard to the second dimension, it is important for the author to show that love has to do with self-sacrifice on behalf of the others within the same community. We know love by this, that he laid down his life for us — and we ought to lay down our lives for one another. How does God’s love abide in anyone who has the world’s goods and sees a brother in need and yet refuses help? 16–17) The Johannine approach to love evolves around an intensification of love that aims to strengthen the community from within.
Here I have chosen to discuss only a few among the many Christian ‘schools’ of love. I devote three chapters to this historical exploration of developments, influences, resources, and major problems in past traditions of love: In chapter 2, I shall discuss biblical challenges to a theology of love. In chapter 3, I offer a critical reading of Augustine’s theology of love, and in chapter 4, I analyse new models of love which have been emerging from the twelfth to the sixteenth century. In chapters 5 and 6, I examine modern theological approaches to the Christian praxis of love: first prominent defenders of a sharp separation between agape-love and eros-love, and then Christian thinkers trying to fuse anew both aspects.