Agape is a Greco-Christian term referring to love, "the highest form of love, charity" and "the love of God for man and of man for God". The word is not to be confused with philia, brotherly love, or philautia, self-love, as it embraces a universal, unconditional love that transcends and persists regardless of circumstance. It goes beyond just the emotions to the extent of seeking the best for others. The noun form first occurs in the Septuagint, but the verb form goes as far back as Homer, translated literally as affection, as in "greet with affection" and "show affection for the dead". Other ancient authors have used forms of the word to denote love of a spouse or family, or affection for a particular activity, in contrast to eros. Within Christianity, agape is considered to be the love originating from God or Christ for humankind In the New Testament, it refers to the covenant love of God for humans, as well as the human reciprocal love for God; the term necessarily extends to the love of one's fellow man. Some contemporary writers have sought to extend the use of agape into non-religious contexts. The concept of agape has been widely examined within its Christian context. It has also been considered in the contexts of other religions, religious ethics, and science.
Early uses
There are few instances of the word agape in polytheistic Greek literature. Bauer's Lexicon mentions a sepulchral inscription, most likely to honor a polytheistic army officer held in "high esteem" by his country.
Christianity
A journalist in Time magazine describes as "one of the most famous and well-known Bible verses. It has been called the 'Gospel in a nutshell' because it is considered a summary of the central doctrines of Christianity." The word agape received a broader usage under later Christian writers as the word that specifically denoted Christian love or charity, or even God himself. The expression "God is love" occurs twice in the New Testament: 1 John. Agape was also used by the early Christians to refer to the self-sacrificing love of God for humanity, which they were committed to reciprocating and practicing towards God and among one another. This understanding is built upon the foundational Hebrew concept of Chesed, or the lovingkindness of God, which is taught throughout the Old Testament. Agape has been expounded on by many Christian writers in a specifically Christian context. C. S. Lewis uses agape in The Four Loves to describe what he believes is the highest level of love known to humanity: a selfless love that is passionately committed to the well-being of others. The Christian use of the term comes directly from the canonical Gospels' accounts of the teachings of Jesus. When asked what was the great commandment, "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets." In Judaism, the first "love the thy God" is part of the Shema, while the second "love neighbour as thyself" is a commandment from. , 1877 In the Sermon on the Mount, Jesus said: Tertullian remarks in his 2nd century defense of Christians that Christian love attracted pagan notice: "What marks us in the eyes of our enemies is our loving kindness. 'Only look,' they say, 'look how they love one another' ". Anglican theologian O.C. Quick writes that this agape within human experience is "a very partial and rudimentary realization," and that "in its pure form it is essentially divine." In the New Testament, the word agape is often used to describe God's love. However, other forms of the word are used in a negative context, such as the various forms of the verb . Examples include:
— "for Demas hath forsaken me, having loved this present world...".
— "For they loved the praise of men more than the praise of God."
— "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."
Karl Barth distinguishes agape from eros on the basis of its origin and unconditional character. In agape, humanity does not merely express its nature, but transcends it. Agape identifies with the interests of the neighbor "in utter independence of the question of his attractiveness" and with no expectation of reciprocity.
