C. S. Lewis read Anders Nygren's Agape and Eros in his mid-thirties, probably during the Christmas holiday of 1934. His first recorded thoughts, including the statement above, are from a letter dated “Jan 8th 1935” to his Oxford colleague Janet Spens. Despite his decisive criticism of what he calls Nygren's “central contrast”—that agape is selfless and eros self-regarding—Lewis ends this letter with a declaration of uncertainty: “However, I must tackle him again. He has shaken me up extremely.” It is remarkable, then, that Nygren is not mentioned by name in Lewis's The Four Loves (1960). Lewis's opening remarks on his theology of love, which do not directly refer to Nygren, “are critical of Nygren's main thesis in Agape and Eros.”
This paper is a critical re‐evaluation of C.S. Lewis’s classic study of Christian love, The Four Loves (1960) that celebrated its 60th anniversary in 2020. After discussing important and neglected differences between the celebrated book and the largely forgotten radio talks which predate it, the paper asks and answers three important questions: Are there really four loves? What is the definition of love itself? What exactly is Charity? Lewis’s answers to these questions are more eclectic than is generally assumed. The paper offers an appreciative rereading of The Four Loves that seeks to correct or at least challenge a number of longstanding misunderstandings about Lewis’s taxonomy of love.
What does it mean to love God ‘more’ than people? This article engages the difficulty of defining worship, veneration, and idolatry, by looking at C. S. Lewis's observations on the subject. Lewis offers helpful nudges towards more than a merely conceptual distinction, but he does not consistently apply his love principles to cover human love for the saints (Mary in particular). The article concludes with eight follow-up questions that benefit philosophers and theologians alike as they seek to formulate more focused definitions of worship, veneration, and idolatry.
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