Analysis Of Eros And Agape

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A mention of love in marriage immediately evokes a plethora of ramifications bearing in mind that love per se can be viewed from myriad perspectives. Benedict XVI expresses his fundamental intention in offering Deus Caritas Est to the Church in the opening words of the encyclical. As an inspiring opening of the encyclical situates the pontiff at the heart of the Gospel message showing how such a message is not alien to man. He has thus begun an extraordinary path for the Church; in such a path, every man’s heart may be refreshed by an encounter with the Good News. In the encounter of eros and agape and the encounter of desire’s initial spark and the Divine gift that opens it up to new horizons. Human love thus discovers in the depth of its own origins the fullness for which it constantly yearns.
The brilliance of the lived encounter between eros and agape can be seen radiating in the one who has experienced such a meeting in his own heart. Such is the kernel of our discussion; the deeper revelation of the reality of eros and agape. It is upon laying such a legitimate foundation on the duo that one begins to ascertain the meaning of eros within the Christian context, it is certainly opportune to distinguish the level of words from that of concepts and realities. Concerning the duplicity of eros and agape, a philologist for example, could
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However, the two have an indispensable connection. as one receives love, says Benedict, and gives it to another, the desire for (eros) is united to a desire for the good of (agape.) The more love grows, the more one wants to be present to the other eros becomes agape and enriches the experience of love. Eros and agape are perfectly united only in the Triune God, where passionate love and desire for humanity (eros) and desire for humanity’s good (agape) are

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