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Journal articles on the topic 'Theology of agape'

Author: Grafiati

Published: 29 July 2024

Last updated: 31 July 2025

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1

Vilas Boas, Susana. "Logos, sarx and agape - Theological and pastoral perspectives for nowadays." Carthaginensia 41, no. 79 (2025): 491–512. https://doi.org/10.62217/carth.646.

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From the growing plurality present in today's societies, this article draws attention to the place of theology. From a theological-pastoral reading of Logos, sarx and Agape, it aims to open perspectives to understand theology and pastoral action in an integral and integrative way. In this way, we will present ways of doing and thinking about these two areas without merging them, nor leading to antagonistic and/or opposing paths. Theology is presented here as an area of knowledge at the service of the Logos and, in this sense, it is possible to create spaces and interconnections between it and

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2

Sanders, Theresa. "Remarking the Silence: Prayer after the Death of God." Horizons 25, no. 2 (1998): 203–16. http://dx.doi.org/10.1017/s0360966900031157.

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AbstractThe critique of ontotheology undertaken by Heidegger and expended by Derrida calls into question not only the meaning but the possibility of God-language. In response, thinkers such as Kevin Hart have attempted to map out an area of non-metaphysical theology that draws on the resources of negative theology. Hart's work, The Trepass of the Sign, however, contains three significant ambiguities. First, he defines negative theology as a denial that God can be described using predicates, but in his text negative theology has a quasi-positive (rather than merely negative) role. Second, Hart

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3

Pugeda, Teofilo Giovan S., and Raymond B. Aguas. "Is Artificial Intelligence Capable of Love through Self-Sacrifice?" Theology Today 81, no. 3 (2024): 185–93. http://dx.doi.org/10.1177/00405736241280162.

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In light of the Theology Today editorial “Will There Be Anything Left for Us?” by Gordon S. Mikoski, which briefly discusses the nature of Artificial Intelligence (AI), we further the conversation by providing a reflective theological framework to help interpret the human–AI relationship. We contend that agape love through the capacity for loving self-sacrifice is a feature of humankind that manifests our intrinsic nature as imago Dei. Based on this contention, AI would unlikely be able to self-sacrifice for agape love because it either can only be programmed to “self-sacrifice” or would not f

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4

Osaka, Kyoko, Gil P. Soriano, Allan Paulo L. Blaquera, et al. "Christian Worldview and Caring in Nursing." Journal of Christian Nursing 41, no. 3 (2024): 178–83. http://dx.doi.org/10.1097/cnj.0000000000001179.

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ABSTRACT: Sister Simone Roach, a noted philosopher of caring in nursing, left behind a significant body of theoretical and practical work highlighting the areas of nursing ethics, care/caring, and compassion. This article explores the integration of the moral foundation of agape love in Pauline theology and Roach's human caring in nursing (1992) as the action of agape love. A narrative literature review explores the relationship between the scriptural ethics of St. Paul (Pauline ethics) and Roach's caring in nursing.

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5

Lepojärvi, Jason. "Praeparatio Evangelica—or Daemonica? C. S. Lewis and Anders Nygren on Spiritual Longing." Harvard Theological Review 109, no. 2 (2016): 207–32. http://dx.doi.org/10.1017/s0017816016000031.

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C. S. Lewis read Anders Nygren's Agape and Eros in his mid-thirties, probably during the Christmas holiday of 1934. His first recorded thoughts, including the statement above, are from a letter dated “Jan 8th 1935” to his Oxford colleague Janet Spens. Despite his decisive criticism of what he calls Nygren's “central contrast”—that agape is selfless and eros self-regarding—Lewis ends this letter with a declaration of uncertainty: “However, I must tackle him again. He has shaken me up extremely.” It is remarkable, then, that Nygren is not mentioned by name in Lewis's The Four Loves (1960). Lewis

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6

Cuvillier, Elian. "Entre théologie de la croix et éthique de l'excès : une lecture de 1 Corinthiens 13." Études théologiques et religieuses 75, no. 3 (2000): 349–62. http://dx.doi.org/10.3406/ether.2000.3602.

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Having established how 1 Cor. 13 takes place and meaning in a larger section dedicated to spiritual gifts (1 Cor. 12-14), E. Cuvillier shows that agape is conceived, at the same time, as a protest against the Corinthian spirituality, as a new understanding of existence and as the eschatological horizon of life in Christ. The pauline conception of agape echoes the theology of the cross developped in 1 Cor. 1/18-25. The study concludes with some reflections about the specific contribution of 1 Cor. 13 to the elaboration of pauline ethics.

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7

Rigby, Paul, and Paul O'Grady. "Agape and Altruism: Debates in Theology and Social Psychology." Journal of the American Academy of Religion LVII, no. 4 (1989): 719–38. http://dx.doi.org/10.1093/jaarel/lvii.4.719.

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8

Porcel Moreno, Manuel. "Jean-Luc Marion y la teología. La donación como alternativa al ser." Carthaginensia 40, no. 77 (2024): 87–115. http://dx.doi.org/10.62217/carth.434.

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El presente artículo pretende mostrar cómo la fenomenología de Jean-Luc Marion está suponiendo una gran provocación para la teología contemporánea. Partiendo del pensamiento de Martin Heidegger, el filósofo francés está imponiendo repensar el propio discurso teológico a partir de la distinción que establecen ambos autores entre teología y teiología. Concluiremos, junto con Marion, que la teología nos obliga a pensar a Dios fuera de la metafísica y, por lo mismo, fuera del ser del ente. Dios solamente puede darse a pensar sin caer en idolatría si es pensado como don, como el Agapè que se dona a

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9

Berman, Nadav S. "Franz Rosenzweig on Divine Love and on the Love of Enemies: Complications of Agape in the Secularized World." Religions 15, no. 7 (2024): 806. http://dx.doi.org/10.3390/rel15070806.

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Love is a keystone in Franz Rosenzweig’s philosophy, which reaffirmed Judaism’s emphasis on vital, relational love. What “love” exactly means, however, is controversial. In the Christian context, love is often denoted by Agape—which implies (1) that “God is Love”, (2) that love is universal, impartial, and rather endorses the sinner; and (3) that humans should practice and emulate such love. The ultimate expression of Agape is the commandment to love one’s enemy, which is rooted in the Sermon on the Mount (Matthew 5:44). This essay considers Rosenzweig’s understanding of Agape, at the implicit

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10

Black, Peter. "The Broken Wings of Eros: Christian Ethics and the Denial of Desire." Theological Studies 64, no. 1 (2003): 106–26. http://dx.doi.org/10.1177/004056390306400102.

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[In this segment of the Notes on Moral Theology, the author argues that overcoming one's suspicion of eros in Christian ethics would lead to a more integrated vision of the human person, moving beyond the dichotomies between rational knowledge and emotional cognition, spirituality and sexuality, agape and self-love. At the same time, positive recognition of eros would help oust the eroticization of power.]

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11

Jackson, Timothy P. "THEOLOGY AND LAW DIVORCED AND RECONCILED: AQUINAS, LUTHER, RAWLS, AND US." Journal of Law and Religion 32, no. 1 (2017): 71–78. http://dx.doi.org/10.1017/jlr.2017.1.

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What is divinity if it can comeOnly in silent shadows and in dreams?—Wallace Stevens Let me tell an absurdly brief story about part of the history of theology and law. In this story, I take Thomas Aquinas, Martin Luther, John Rawls, and us as signposts. The tale is overly simple, but it can help situate and challenge us. We are at the end of the long decline into legal positivism; a new era of “political agape” beckons.

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12

Jung, Kyeong II. "Dialogue and Self-Confrontation: A Study of Ahn Byung-Mu’s Minjung Theology of Religions." Korean Society of Minjung theology 38 (December 31, 2022): 71–102. http://dx.doi.org/10.58302/madang.2022..38.71.

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In the 1970s and 80s, Korean Minjung theology and theology of religions(Inculturation theology) were in a tense relationship due to differences in their theological priorities. However, there was also a complementary relationship between the two theological movements in the Korean situation where the theological domination of the Western church and the political oppression of the military dictatorship were inseparably combined. Especially, Minjung theology, which included the minjung religious traditions of Korea as a theological paradigm, attempted a comparison and dialogue between religions

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13

Gnanadason, Aruna. "Ecumenical Social Ethics and Action in a Fractured World." Ecumenical Review 76, no. 4 (2024): 436–50. https://doi.org/10.1111/erev.12876.

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AbstractThis article discusses the history of ecumenical social ethics and action since the Universal Christian Council on Life and Work in Stockholm in 1925, and especially the work of the Church and Society programme of the World Council of Churches following its founding in 1948. It recounts how in the 1960s, perspectives on ecumenical social ethics were challenged by voices from Africa, Asia, and Latin America. The article examines especially the role played by women in the search for just structures in church and society and in seeking to respond to the challenges of globalization. It con

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14

Orlov-Vilimonovic, Larisa. "The ethics of care in the late antique Christian discourse: (trans)historical perspectives on the social, political and philosophical value of care." Filozofija i drustvo 33, no. 4 (2022): 910–33. http://dx.doi.org/10.2298/fid2204910o.

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The paper examines the historical context of ethics of care in early Christian discourse. The historical context of the ethics of care enables us to comprehend the ways in which ethics of care was employed and disseminated as part of political ideology and public discourse, significantly influencing the social relations of the rapidly changing Roman world between the fourth and seventh centuries. The Byzantine Empire is a prime example of a political entity in which philanthropy was the driving force behind imperial politics and social relations. Emperor Justinian?s laws, which proclaimed soci

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15

Barrigar, Chris. "Reply to Hsiao." Evangelical Quarterly 95, no. 3 (2024): 262–71. http://dx.doi.org/10.1163/27725472-09503010.

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Abstract Barrigar addresses more directly the distinction between Hsiao’s individualist-level priority on self-protection and the author’s priority on the well-being (security) of society as a whole (and thereby of the individuals within society). The author argues that our starting point as Christians is not natural law and individual rights but rather God’s vision of shalom for societies. (On top of which the author argues that Hsiao’s natural law claims are disputable anyway). The author also addresses more substantially the issue of collateral harms to society within high gun-culture, a si

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16

Khairunnisa H., Khafifah Aidhana, and M. Manugeren. "PHILIA AS FRIENDSHIP IN NICHOLAS SPARKS’ NOVEL THE LONGEST RIDE." JOURNAL OF LANGUAGE 3, no. 2 (2021): 135–42. http://dx.doi.org/10.30743/jol.v3i2.4489.

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This study is aimed at analyzing Philia as friendship in Nicholas Sparks’ novel, The Longest Ride, published in 2013. The analysis is focused on the categories of Philia as friendship covering utility, happiness, and moral done by the major characters of the novel, namely Ira Levinson, Ruth, Luke Collins, Sophian Danko. The method used to analyze this study is a descriptive qualitative method. In this study, the researchers apply the theory of philia as friendship proposed by Aristotle. Philia is one type feeling of love in the Christian and Greek traditions based on friendly relations. Other

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17

Harianto, GP, Ester Widiyaningtyas, Urbanus Sukri, Desire Karo Karo, Victoria Woen, and David Ming. "Transformation of the Values of Agape Love as a Learning Agent for Moral Change in the Context of Theology Student." Caritas et veritas 14, no. 1 (2024): 104–16. http://dx.doi.org/10.32725/cetv.2024.010.

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18

Havryliuk, Tetiana. "Theology of incarnation - the latest word about the freedom of Greek Orthodox thought." Ukrainian Religious Studies, no. 88 (September 24, 2019): 14–22. http://dx.doi.org/10.32420/2019.88.1329.

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The article analyzes the key issues of the theology of the modern Greek theologian Chrysostomos Stumulis. Emphasizing the need for the development of Orthodox thought and a clear definition of its place and role in the modern world, the theologian raises issues that are a definite taboo not only for Orthodoxy, but for Christianity as a whole. The problem of the correlation of Eros love and Agape love acquires a new interpretation from theologian, which reveals new horizons for the creation of the latest Christian anthropology. In this context, the view of the theologian is revealed on the rela

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19

Litwa, M. David. "The So-Called Stratiotics and Phibionites." Vigiliae Christianae 76, no. 1 (2021): 73–93. http://dx.doi.org/10.1163/15700720-bja10036.

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Abstract The following study of Epiphanius, Panarion 26 is divided into three parts. The first part argues that Epiphanius used a macro heresiological category, “Gnostics,” to combine what were in fact several different social formations in different areas with recognizably different practices. If we pay attention to practices, we can plausibly identify at least two groups in Egypt: the “Stratiotics” (with their distinctive agape ritual) and the “Phibionites” (with their distinctive ascent-descent ritual of 730 sex acts). The second part contends that, since Epiphanius shed light on several di

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20

Barth, Grzegorz. "Miłość Boga w ujęciu J. Razingera/Benedykta XVI." Verbum Vitae 23 (June 30, 2013): 245–65. http://dx.doi.org/10.31743/vv.1556.

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The article presents the subject of God’s love in J. Ratzinger/Benedict XVI’s interpretation. The theme of God’s love, according to Ratzinger, is not to be reduced to one of the many theological issues to be discussed. Pope puts the love of God at the center of the Christian life as a principle and interpretative key. It is no coincidence that the first encyclical Deus caritas est, inaugurating his pontificate, begins with the words which are the profession of faith in the name of God who is Love. This agapetological feature of the Papal reflection sets the frame of his theology and points at

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21

Onyezonwu, Loveday Chigozie, and Ucheawaji Godfrey Josiah. "Perspective on Agapeic Ethic and Creation Care." Religions 16, no. 1 (2024): 21. https://doi.org/10.3390/rel16010021.

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Ongoing discussions on creation care and agapeic ethic have paid less attention to the interplay between love, creation, waste management challenges, and mission. This paper, therefore, discusses a missional perspective of agapeic ethic as a ground norm for eco-theology and motivation for eco-care (especially proper waste management). An attempt is made to discuss the concept and dimensions of love and the nexus between love, creation, and missional purpose. This paper adopts a non-participant observation of refuse collection as carried out by refuse collectors, the waste disposal practices of

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22

Gulo, Arifman, and Bobby Kurnia Putrawan. ""Abba Father”, Jesus' Call to God in the Biblical Theological Perspective of Psalm 89:26." Indonesia Journal of Religious 5, no. 2 (2023): 141–53. http://dx.doi.org/10.46362/ijr.v5i2.27.

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We have been accepted as sons by the redemption of Jesus Christ, so that we may call God the Father. Therefore, let us live truly as children of God; live well and truly. For we want to touch his heart, call him by the name he loves. Call him Abba, Call Him Father. Of all his names, Abba The Father is Jesus ' call to God. We know that Jesus loved this name because it is the name that is most often used. When Jesus was on earth, he called God” Father " several times. In the prayer of victory on the cross, Jesus cried out with a loud voice; "Father, into your hands I commit my life” (Luke 23:46)

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23

Ramelli, Ilaria L. E. "The Father in the Son, the Son in the Father in the Gospel of John: Sources and Reception of Dynamic Unity in Middle and Neoplatonism, ‘Pagan’ and Christian." Journal of the Bible and its Reception 7, no. 1 (2020): 31–66. http://dx.doi.org/10.1515/jbr-2019-0012.

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AbstractThis article will investigate the context – in terms of both sources (by means of influence, transformation, or contrast) and ancient reception – of the concept of the ‘dynamic unity’ of the Father in the Son and the Son in the Father (expressed in John 10:38, 14:10, and 17:21) in both ‘pagan’ and Christian Middle-Platonic and Neoplatonic thinkers. The Christians include Clement of Alexandria, Origen, and Gregory of Nyssa, as well as Evagrius Ponticus and John Scottus Eriugena. The article will outline, in so-called ‘Middle Platonism,’ the hierarchical theology of a first and second Go

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24

O'Meara, William. "Joseph Fletcher on Agapeic Love: An Evaluation." Athens Journal of Humanities & Arts 11, no. 2 (2024): 105–18. http://dx.doi.org/10.30958/ajha.11-2-1.

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Joseph Fletcher offers a Christian Situation Ethics when he affirms that belief in God and belief in God’s agape’ as the central value of ethics cannot be proven by natural reasoning but can only be held by a free action, chosen by the believer. He interprets 1 John, chapter 4: 16, especially v. 19: “We love because he first loved us,” as establishing that humans only know agapeic love because they have first known and believed in God’s agapeic love as revealed in the greatest love in the actions and teachings of Jesus. However, Bernard Haring a Catholic, 20th century German moral theologian,

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25

Desmond, William. "Wording Time. On Augustine’s Confessions XI: Transcriptions, Variations, Improvisations." Maynooth Philosophical Papers 10 (2020): 57–95. http://dx.doi.org/10.5840/mpp20208238.

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Rather than abstracting Augustine’s exploration of time from the whole of the Confessions, as philosophers have been tempted to do, I take up his exploration in terms of what I call a ‘companioning relation’ between philosophy and theology. There is a porosity between religion/theology and philosophy in Augustine that need not be taken as a philosophical or theological deficiency. This reflection speaks of Augustine’s intentions and intuitions in terms of the theme: Wording Time. How might one word this wording, and how might Augustine’s approach to time be thus illuminated? I approach the que

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26

Jorgenson, Kiara A., and Alan G. Padgett. "Ecotheology: A Christian Conversation." Perspectives on Science and Christian Faith 73, no. 3 (2021): 184–86. http://dx.doi.org/10.56315/pscf9-21jorgenson.

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ECOTHEOLOGY: A Christian Conversation by Kiara¬†A. Jorgenson and Alan G. Padgett, eds. Grand Rapids, MI: Eerdmans, 2020. xx + 228 pages. Paperback; $24.99. ISBN: 9780802874412. *Have you ever wondered how theologians develop responses to new and emerging issues at the interface between faith and science? Ecotheology: A¬†Christian Conversation gives readers a front-row seat to that process, recording interactions among four contemporary theologians on the question of how human beings ought to relate to the nonhuman creation. The question is timely, contentious, and exceedingly important. At one

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27

SAVYNSKA, Inna. "FROM THE MYSTICAL ΑΓΆΠΗ THE INTELLECTUAL AMOR / CARITAS: THE TRANSFORMATION OF CONCEPTS IN THE BRIDAL MYSTICISM OF THE XII CENTURY". Sophia. Human and Religious Studies Bulletin 23, № 1 (2024): 92–95. https://doi.org/10.17721/sophia.2024.23.18.

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B a c k g r o u n d . The article is mainly devoted to the conception of intellectual love in the tradition of the Bridal mysticism of the XII century. This investigation shows that theologia mystica of Bernard of Clairvaux, William of Saint Thierry and Richard of Saint-Victor was formed under the influence of the conception of a mystical agape and metaphorical language of the Song of Songs by the Fathers of the Church. Moreover, it was also stressed that the spiritual sources of intellectual love came from Augustine's Neoplatonic tradition. His work "The Trinity" made polysemantic caritas the

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28

Kanda, Kenji. "K. Koyama: Theology and Violence: Toward the Theology of Agape." Theological Studies in Japan, 2010, 202–7. http://dx.doi.org/10.5873/nihonnoshingaku.49.202.

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29

Daniels, Harry. "Holy and Profane Love in Sylvia Townsend Warner’s Mr Fortune Fictions." Journal of the Sylvia Townsend Warner Society, October 26, 2018. http://dx.doi.org/10.14324/111.444.stw.2018.04.

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Focussing on Mr Fortune’s Maggot and ‘The Salutation’, the essay argues that dialogues with Platonic philosophy and Pauline theology are finely threaded through Warner’s fictions. It suggests that Warner strips the ideas of agape and eros of their divine pretensions, confines them to the earth, and sees them in a profane light.

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30

Migut, Bogusław. "Eucharistic Theology as a Condition of Eucharistic Revival According to John Paul II and Benedict XVI." Verbum Vitae, February 12, 2025. https://doi.org/10.31743/vv.17549.

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The answer to the question of whether the Eucharistic theology of John Paul II and Benedict XVI in its selected aspects can constitute the foundation for the Eucharistic renewal of the Church is absolutely affirmative. This is proven by the depth of their theology, which consists in linking the Eucharist to the most important theological issues. An analysis of the teachings of John Paul II and Benedict XVI confirms the thesis put forward in the introduction to this paper that the Eucharist is one of the most important theological topics. The renewal and revival of Eucharistic life cannot con

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31

Delos Reyes-Ancheta, Rica. "Praxis of Care: A Path to Harmony." Scientia - The International Journal on the Liberal Arts 9, no. 1 (2020). http://dx.doi.org/10.57106/scientia.v9i1.111.

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A harmonious state of things is often perceived idyllic. It is devoid of cacophony, hostility, and dissension. It denotes peace, accord, and a relationship characterized by a lack of conflict. True harmony goes much deeper than absence of conflict or condemnation for the lack of peace. This paper presents the challenges to harmony using the theory of care ethics. It will unveil the possibilities of care, even if it was initially lodged at home and family. Using an expansive view, this paper claims that harmony is not farfetched if nations bring to the table the ethics of care. Hinged on care e

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Nyador, Mawuli. "Christian Engagement with Ewe Culture in Ghana: A Dialogue." E-Journal of Religious and Theological Studies, May 24, 2023, 169–81. http://dx.doi.org/10.38159/erats.2023952.

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The issue of gospel and culture has been in contention since the inception of Christianity and its expansion into other environs outside the Jewish nation Israel. As Christianity left its comfort zone in Jerusalem, it needed to engage with different cultures and give relevance of the good news to people that were alien to the Jewish culture which was a national religious culture. Using the comparative and dialogical approaches, this study thus, discussed some religious and cultural practices of the people of Agave in Ghana and how these help in demonstrating the true revelation of God in the p

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