" The best and most beautiful things in the world cannot be seen or even touched- they must be felt with the heart."
KINDS OF LOVE STORGE
..(pronounced /ˈstɔrdʒiː/; στοργή, storgē), also called familial love, is the Greek word for natural affection.
(στοργή storgē means "affection" in ancient and modern Greek. It is natural affection, like that felt by parents for offspring. Rarely used in ancient works, and then almost exclusively as a descriptor of relationships within the family. It is also known to express mere acceptance or putting up with situations, as in "loving" the tyrant.
Storge is the natural bond between mother and infant, father, children, and kin. William Barclay states, "We cannot help loving our kith and kin; blood is thicker than water" (N.T. Words, 1974).
Storge is the natural bond between mother and infant, father, children, and kin. William Barclay states, "We cannot help loving our kith and kin; blood is thicker than water" (N.T. Words, 1974).
..is a Latin first name (and a word) from the Greek áãÜðç (agapi, with EE sound and the second syllable stressed: ah-GAH-pee).
In Latin the pronunciation is ah-GAH-peh, not pey. In some romance languages the word is pronounced with the first syllable stressed: AH-gah-peh. In English.
(ἀγάπη agápē) means "love" (brotherly love) in modern day Greek, such as in the term s'agapoeros". Agape is used in the biblical passage known as the "love chapter", 1 Corinthians 13, and is described there and throughout the New Testament as sacrificial love. Agape is also used in ancient texts to denote feelings for a good meal, one's children, and the feelings for a spouse. It can be described as the feeling of being content or holding one in high regard. (Σ'αγαπώ), which means "I love you". In Ancient Greek, it often refers to a general affection or deeper sense of "true love" rather than the attraction suggested by "
Agape love is God's kind of love. It is seeking the welfare and betterment of another regardless of how we feel. Agape does not have the primary meaning of feelings or affection. Jesus displayed it when he went to the cross and died for you and me regardless of how He felt. In the gospels Jesus prayed, "Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt" (Mt. 26:39; Mk. 14:36; Lk. 22:41-43; Jn. 18:11). Jesus sought the betterment of you and me, regardless of His feelings. Matthew 7:12 states it this way, "So whatever you wish that men would do to you, do so to them; for this is the law and the prophets"
EROS
A word that was not actually used in the New Testament but was alluded to. It meant physical passion; its gratification and fulfillment. The Greek word is probably not used in the New Testament because the origin of the word came from the mythical god Eros, the god of love. It is inferred in many scriptures and is the only kind of love that God restricts to a one-man, one-woman relationship within the bounds of marriage (Heb. 13:4; Song 1:13; 4:5-6; 7:7-9; 8:10; 1 Cor. 7:25; Eph. 5:31). Eros is passionate love, but it is not limited to sexual passion. Eros is touched by the beauty within, which creates a longing. It is the force which inspires not only lovers, but philosophy as well. It is this love that envelopes you, and fills you with euphoria. Some people think this is what they feel when they first meet someone, but they are confusing it with mere desire.
(ἔρως érōs) is passionate love, with sensual desire and longing. The Modern Greek word "erotas" means "intimate love;" however, eros does not have to be sexual in nature. Eros can be interpreted as a love for someone whom you love more than the philia, love of friendship. It can also apply to dating relationships as well as marriage. Plato refined his own definition: Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. Plato does not talk of physical attraction as a necessary part of love, hence the use of the word platonic to mean, "without physical attraction." Plato also said eros helps the soul recall knowledge of beauty, and contributes to an understanding of spiritual truth. Lovers and philosophers are all inspired to seek truth by eros. The most famous ancient work on the subject of eros is Plato's Symposium, which is a discussion among the students of Socrates on the nature of eros.
Eroticism (from the Greek ἔρως, eros—"desire") is a philosophical contemplation with a focus on the aesthetics of sexual desire, sensuality and romantic love: 'the very word "erotic" implies superior value, fine art, an aesthetic which elevates the mind and incidentally stimulates the body'. Unlike sensuality, which concentrates on the pleasures of the senses, eroticism is concerned with heightening those pleasures, and may involve a delay in sexual gratification to intensify the satisfaction level by extending the period of yearning desire.
EROS (Erôs), in Latin, AMOR or CUPI′DO, the god of love. In the sense in which he is usually conceived, Eros is the creature of the later Greek poets; and in order to understand the ancients properly we must distinguish three Erotes: viz. the Eros of the ancient cosmogonies, the Eros of the philosophers and mysteries, who bears great resemblance to the first, and the Eros whom we meet with in the epigrammatic and erotic poets, whose witty and playful descriptions of the god, however, can scarcely be considered as a part of the ancient religious belief of the Greeks. Homer does not mention Eros, and Hesiod, the earliest author that mentions him, describes him as the cosmogonic Eros. First, says Hesiod (Theog. 120, &c.), there was Chaos, then came Ge, Tartarus, and Eros, the fairest among the gods, who rules over the minds and the council of gods and men. In this account we already perceive a combination of the most ancient with later notions.
EROS (Erôs), in Latin, AMOR or CUPI′DO, the god of love. In the sense in which he is usually conceived, Eros is the creature of the later Greek poets; and in order to understand the ancients properly we must distinguish three Erotes: viz. the Eros of the ancient cosmogonies, the Eros of the philosophers and mysteries, who bears great resemblance to the first, and the Eros whom we meet with in the epigrammatic and erotic poets, whose witty and playful descriptions of the god, however, can scarcely be considered as a part of the ancient religious belief of the Greeks. Homer does not mention Eros, and Hesiod, the earliest author that mentions him, describes him as the cosmogonic Eros. First, says Hesiod (Theog. 120, &c.), there was Chaos, then came Ge, Tartarus, and Eros, the fairest among the gods, who rules over the minds and the council of gods and men. In this account we already perceive a combination of the most ancient with later notions.
PHILIA
(φιλία philía) means friendship in modern Greek. It is a dispassionate virtuous love, a concept developed by Aristotle. It includes loyalty to friends, family, and community, and requires virtue, equality and familiarity. In ancient texts, philos denoted a general type of love, used for love between family, between friends, a desire or enjoyment of an activity, as well as between lovers.
-is a love of the affections. It is delighting to be in the presence of another, a warm feeling that comes and goes with intensity. The Bible encourages it but it is never a direct command. God never commands phileo since this type of love is based on the feelings. God Himself did not phileo the world but rather operated in agape love towards us. I cannot have a warm tender feeling toward an enemy but I can agape love them.
