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By Werner G. Jeanrond
This ebook explores different dimensions of Christian love. It argues that each one expressions of affection are wrestling with the problem of otherness and as a result with the adventure of transcendence. the improvement of Christian innovations of affection is mentioned with specific connection with the various horizons and the diversity of ways to like within the Bible, Augustine, medieval theology, Protestant agapetheology, Catholic ways to wish, and modern philosophy and sociology. The dialogue of the wealthy and infrequently complex historical past of expressions of private, communal and non secular love allows this learn to advance a severe and optimistic theology of Christian love for our time. This ebook demonstrates the variety within the Christian culture of affection and therefore bargains a serious standpoint on prior and current impositions of homogenous innovations of affection. The booklet invitations the reader to an in-depth exam of the potential for Christian love and its specific associations for the improvement of non-public and communal different types of Christian discipleship. the normal separation among agape love and eroticism is triumph over in favour of an built-in version of affection that recognizes either God's reward of affection and the potential for each lady, guy and baby to give a contribution to the transformative praxis of affection in church and society.
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12 See Werner G. Jeanrond, Text and Interpretation as Categories of Theological Thinking, trans. Thomas J. Wilson, Dublin: Gill and Macmillan, and New York: Crossroad, 1988; reprint: Eugene, Oregon: Wipf and Stock, 2005, pp. 73–128; and Jeanrond, Theological Hermeneutics: Development and Significance, London: SCM, 1994, pp. 78–92. 13 For a brief overview of the significance of love in different religious traditions see J. , The Encyclopedia of Religion, vol. 9, New York: Macmillan, 1987, pp. 31–40, here p.
70 I agree with Brümmer that any reduction of love to the level of mere emotion would withdraw love from the horizon of commitment and responsibility and instead locate it in a horizon of arbitrariness and transience. ‘[A]lthough we cannot be held responsible for our feelings, we can be held responsible for keeping our commitments. The sincerity of the commitments (and of expressions of the feelings which gives rise to them) are [sic] therefore tested by the faithfulness of the lover. ’71 In both Jewish and Christian religion love is understood as a commandment: ‘Hear, O Israel: The Lord is our God, the Lord alone.
A different and positive reception of the erotic can be found in the mystical tradition. 57 53 Cf. Augustine, De civitate Dei XIV, 28; The City of God, trans. Henry Bettenson, London: Penguin, 2003, pp. 593–4. See Anders Nygren, Agape and Eros: The Christian Idea of Love, trans. Philip S. Watson (1953), Chicago: University of Chicago Press, 1982, pp. 532–48. 54 Annemarie Schimmel, Wie universal ist die Mystik: Die Seelenreise in den großen Religionen der Welt, Freiburg i. : Herder, 1996, p. ’ 55 See Ulrich Köpf, ‘Hoheliedauslegung als Quelle einer Theologie der Mystik’, in Margot Schmidt together with Dieter R.