Love of God

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The words love of God and love of God can denote the love of man for God as well as of God for man. The love proceeding from God is understood as an infinite, absolutely unconditional love.

Tanakh

The Tanach , for example, speaks of God's intimate love (Hebrew especially 'ahābā) to his people Israel ( Hosea 3  EU ; Hosea 11  EU ; Deuteronomy 7,6ff  EU ) and also to individuals (such as Solomon ). In God's covenant with Israel, YHWH's relationship as a contractual partner is also characterized by words such as Hebrew ḥsd (loyal solidarity), 'mn (loyalty, credibility, reliability), rḥm (tenderness), ḥmn (preference). The relationship between YHWH and Israel is compared to that of father and son ( Exodus 4.22  EU and Hos 11.1  EU ) as well as bridegroom and bride ( Hos 1-3  EU and others; Jeremiah  EU ; Ezekiel  EU ; Isaiah  EU ) , also of the mother, who cannot forget her son ([Deutero-] Isa 49.15; [Trito-] Isa 66.13). Psalms also use z. B. the image of the shepherd ( Psalm 23 ). The Jewish wisdom literature speaks of love that overcomes death and is related to the entire cosmos ( Weish 4,7ff  EU ; Weish 11,24  EU ). Israel's love for YHWH turning backwards corresponds to this previous turning to YHWH: “'Israel' and 'YHWH lovers' can become exchange terms”. Jewish theology of the second to first century BC recommends love for one's enemies and understands love as "the epitome of piety ".

New Testament and Christian Theology

In contrast to other ancient Greek usage, New Testament texts prefer the expression agapē , which “describes both the creative and redeeming love of God for the world and for man, the reciprocal love of man for God and the love of man for man as inevitable testimony of the human love for God. "

With Paul of Tarsus , love is not only related to Israel, but also to the "enemies" ( Romans 5,8f  EU etc.) and especially interpreted from the point of view of Jesus' death on the cross . The hymn to love ( 1 Cor 13  EU ) becomes, in terms of reception history, a "nucleus of a Christian ethic ". The author of the Gospel of Mark calls Jesus the “beloved son” at baptism ( Mark 1.11  EU ); his " Transfiguration " (9.7) and at the beginning of the Passion Report (12.6), therefore "[a] n three decisive points of the effectiveness of Jesus". The author of the Gospel of Matthew combines the love of God given in the dawning “ Kingdom of God ” with the love that the “ disciples ” bring towards God ( Mt 5  EU ). The Johannine school speaks of the love between father and son as a source of life ( John 15.9f  EU ; John 17.24ff  EU ) and identifies God and “love” ( 1 John 4.8.16  EU ).

According to the Song of Songs (1 Corinthians 13) , love is the highest Christian virtue .

Thomas Aquinas differentiates between “amor” and “caritas” and assigns the former to the natural endowment of the human being, while the latter also presupposes divine grace. Love as amor is one of the passions (passiones) and is understood as a rational inclination (inclinatio) to what is aimed in the horizon of an encompassing teleology of striving for the good.

Islamic theology

Terms of classical Islamic theology and Arabic philosophy for the love of God are u. a. ḥubb and 'ishq. Arab philosophers like Farabi (like Greek and Christian thinkers) identify God and absolute love. Avicenna, for example, has dedicated an independent short treatise to the subject of love emanating from God , which is found in every object and strives back to God.

See also

literature

Web links

Individual evidence

  1. ↑ F. Hesse, HW Huppenbauer: Art. Love. In: Bo Reicke et al. (Hrsg.): Biblisch-historical hand dictionary , volume 2. Vandenhoeck & Ruprecht, Göttingen 1962ff, pp. 1083-1085, here [Hesse] p. 1083.
  2. ↑ Huppenbauer, lc, 1083, with reference to the Aristeas letter , 227f.
  3. ↑ So H. Kuhn: Art. Love , I – III. In: Historical Dictionary of Philosophy , Vol. 5, 290-318, here 296.
  4. ↑ So z. B. Huppenbauer, lc, 1085.
  5. ^ Kuhn, lc, 296.
  6. ↑ Huppenbauer, lc, 1084th
  7. ↑ Formulation according to Huppenbauer, lc, 1084.
  8. ↑ See in detail: Bénézet Bujo: The justification of the moral: on the question of eudaemonism in Thomas Aquinas. Schöningh, Paderborn u. a. 1984, 137ff et passim.
  9. ↑ U. a. in: Al-Farabi on the Perfect State. Introduction, translation, commentary by Richard Walzer . Clarendon Press, Oxford 1985, pp. 72ff.
  10. ↑ Risāla fī al-'ishq. English translation by Emil L. Fackenheim: A treatise on love by Ibn Sina. In: Medieval Studies 7 (1945), pp. 208-228.