By Werner G. Jeanrond
This booklet explores the various dimensions of Christian love. It argues that every one expressions of affection are wrestling with the problem of otherness and accordingly with the event of transcendence. the improvement of Christian innovations of affection is mentioned with specific connection with the several horizons and the diversity of ways 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 sometimes challenging historical past of expressions of non-public, communal and spiritual love allows this examine to strengthen a serious and optimistic theology of Christian love for our time. This publication demonstrates the variety within the Christian culture of affection and therefore bargains a severe point of view on past and current impositions of homogenous strategies of affection. The publication invitations the reader to an in-depth exam of the possibility of Christian love and its specific associations for the improvement of non-public and communal sorts 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 possibility of each girl, 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
27–31). In his famous praise of love (1 Cor. 1–13) Paul neither moralizes, nor sentimentalizes, nor psychologizes. Instead he demonstrates a praxis inspired by the goal of God’s creation. 41 Rather Paul points to concrete attitudes: Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things.
All New Testament discourses on love witness to the divine origin of love, but they draw different conclusions from this insight. 40 36 Cf. Theißen, pp. 108–9. Cf. here also Birger Olsson, Johannesbreven, p. 194; cf. p. 224: ‘The passage in the Bible that speaks most of love thus has a clear limitation’, and p. 233. Klauck, pp. 278–80, also stresses this inward-looking horizon in the theology of love in 1 John, but warns against over-interpreting this phenomenon as purely negative. 38 See Bruce J.
31–40, here p. ’ 30 A Theology of Love radically other, the human other, God’s mysterious creation project, and the otherness within my own self. g. 14 The advantage of this linguistic reduction consists in the implicit acknowledgement of the deeper connection between all forms and expressions of love. Its disadvantage lies in the loss of differentiation between the many forms and expressions. In any case, there is not the Christian praxis of love. Rather the Christian praxis of love has always been a pluriform phenomenon.
A Theology of Love by Werner G. Jeanrond