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Toward a Theology of ErosTransfiguring Passion at the Limits of Discipline$
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Virginia Burrus and Catherine Keller

Print publication date: 2007

Print ISBN-13: 9780823226351

Published to Fordham Scholarship Online: March 2011

DOI: 10.5422/fso/9780823226351.001.0001

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Afterword: A Theology of Eros, After Transfiguring Passion

Afterword: A Theology of Eros, After Transfiguring Passion

Chapter:
(p.366) Afterword: A Theology of Eros, After Transfiguring Passion
Source:
Toward a Theology of Eros
Author(s):

Catherine Keller

Publisher:
Fordham University Press
DOI:10.5422/fso/9780823226351.003.0019

“Theology” and “eros” are more or less co-originate Platonic notions. Yet theology as a work of Jewish and Christian hermeneutics arises from another matrix of love: agape, not eros, translated the Hebrew ahabah, inclusive of human and divine loves, transcendent and carnal, for the New Testament. Carnality and the incarnation—the various theologies of love do not readily love each other, we must admit, even when they lie together. And yet how often in the intervening centuries of Judaism and Christianity has the theologoumenon of God as Eros been named, the eros that is the divine desire for the creation, for the creature? A desire that would not be merely and primly for the sake of the other, but in some no less and no more imaginable sense, also for God's sake. Anders Nygren did not need to oppose any idea of God as eros—this possibility was not in play. Even such an adventurous theologian as Paul Tillich, contesting Nygren, affirmed only the human, not the divine eros.

Keywords:   God, eros, theology, love, agape, incarnation, Anders Nygren, desire

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