Agape and Personhood. David L. Goicoechea

in Romans

      III.9.7 The New Evidence of Comparative Politics in Philemon

      III.9.8 The New Evidence of Comparative Logic in Philippians

      III.9.9 It Is Self-Evident That We Should Love Agape

      IV. Personhood

      IV.7 To Love and Personhood from Augustine to Aquinas

      IV.7.1 The Caritas Synthesis (Grace and Freedom)

      IV.7.2 Uti et Frui (The Problem of Evil and Loving Suffering)

      IV.7.3 Two Loves Have Built Two Cities (Christian History)

      IV.7.4 From St. Benedict to St. Anselm of Canterbury

      IV.7.5 From Pseudo-Dionysius to St. Bernard

      IV.7.6 From John the Scot to Abelard

      IV.7.7 Charity is a Habit Created in the Human Soul

      IV.7.8 Charity is the Most Powerful Virtue

      IV.7.9 Charity is Complacency and Concern

      IV.8 To Love and Personhood with the Franciscans

      IV.8.1 Francis’ Love for Wolf and Sultan

      IV.8.2 Joachim of Fiore’s Unlimited Scriptural Seeds

      IV.8.3 Bonaventure’s New Universalism of Multiformes Theoriae

      IV.8.4 Bonaventure’s History and the Worth of the Temporal Order

      IV.8.5 Scotus’s Move from Multiformes Theoriae to Haecceity

      IV.8.6 Scotus’ New Personhood of Haecceity

      IV.8.7 From Multiformes Theoriae to Ockham’s Nominalism

      IV.8.8 From Okham’s Nominalism to Luthor’s Modernity

      IV.8.9 From Ockham to Postmodern Nominalism

      IV.9 From Love to Justice for Modern Individuals

      IV.9.1 From Calvin’s TULIP to Hobbes’ Homo Homini Lupus

      IV.9.2 From Luther’s Faith Alone to Hume’s Experience Alone

      IV.9.3 From Henry VIII’s Anglicans to Locke’s Democracy

      IV.9.4 From Descartes’ Cogito to Leibnitz’ Monad

      IV.9.5 From Wesley’s Evangelicals to Smith’s Wealth of Nations

      IV.9.6 From Rousseau’s Gratitude Alone to Kant’s Reason Alone

      IV.9.7 From Kant’s Persons to Hegel’s Persons in Relation

      IV.9.8 From Pentecostal Spirit to Equity Feminism

      IV.9.9 From Pope’s Total Goodness to Martin Luther King’s Dream

      Introduction

      Two thousand years ago Jesus introduced

      his new teaching and practice of agape

      which commands us to love one another

      as he loved us in self denial and sacrifice.

      Each new age has emphasized a special aspect

      of loving God with our whole heart, mind, and soul,

      and of loving our neighbor as our self.

      In our postmodern age at this millennial turn

      the new emphasis is upon agape as reconciliation.

      Jesus gives us the command:

      If you are offering your gift at the altar

      and there remember that your brother

      has something against you

      leave your gift there before the altar

      and go and be reconciled with your brother

      and then come and offer your gift. (Matt 5:23–24)

      Of course, reconciliation has always been important

      but given the new communication technology

      of our global village it will here be argued that

      it has become the focal point of our postmodern times.

      In this first volume of our millennial meditations

      I will reflect on how I learned faith, hope, and love

      from my mother’s reconciling life as she went through

      her eighty-one years of personal growth through love.

      Second, I will explain how the strategy of reconciliation

      is at the heart of Kierkegaard’s philosophy of loving persons.

      Third, I will show how the gift and task of reconciliation

      is the main theme of Paul’s seven authentic letters.

      Fourth, I will examine the history of agape and personhood

      in the West from the perspective of agapeic reconciliation.

      The point is to let the four perspectives enlighten each other.

      Mother

      Dear David, Oct 13, 1995

      Sorry I’m so late in answering your letter.

      I pray the Rosary three times a day.

      I offer the Joyful Mysteries for myself:

      The Annunciation for humility,

      The Visitation that I can help people

      come closer to the love of God,

      The Nativity to help me realize

      my dependence on God for everything,

      The Presentation for perfect obedience,

      and The Finding in the Temple for a more

      perfect understanding of God’s Holy will.

      I offer the Sorrowful Mysteries for my family:

      The Agony in the Garden that each one in my family

      be truly sorry for their sins,

      The Scourging that each in my family obtain the purity

      that they need and the graces to love and serve God,

      The Crowning with Thorns that each one ban

      all impure thoughts, suspicious thoughts,

      and uncharitable thoughts and get rid of

      their pride and selfishness;

      The Carrying of the Cross that they will

      be patient in their trials and sufferings,

      and The Crucifixion that it will not be

      in vain for anyone in my family.

      The Glorious Mysteries:

      The Resurrection I offer for you for the faith you need

      and for true sorrow for your sins.

      The Ascension I offer for my grandchildren

      for the graces, helps and protection and faith that each one needs.

      The Descent of the Holy Spirit I offer for my Godchildren

      for the love and charity, the faith and protection

      and graces that each one needs.

      The Assumption I offer for my brothers and sister

      and their families and for my relatives and In-Laws

      for the faith and help that each one needs.

      The Coronation I offer for our Parish,

      for