In Christian Science there are 4 types of LOVE. Can anyone name them? AGAPE, PHILO, EROS, are 3 of them.?

Question

It would be a sin for me to not include this data. The fourth LOVE type has to do with family. I remember it being a certain thing... but as we age we forget things. So... rather than be wrong... I ask the world. Be careful (evil one) you can't touch this.

Answer 1

storge-- is the word for family love, such as the love of a parent toward a child.

Answer 2

In Christian Science, the religion? I think you're mistaken. This is not part of Christian Science teachings.

Answer 3

Dear yah_ra,

The fouth kind of love in the Greek is:

Stor-gae.

Kindly,

Nickster

Answer 4

Christian Science is an oxymoron.

Answer 5

Why do you list one verb and 2 noun forms? Can't you do uniform? ;-)

Here are the primary roots in both noun and verb forms, along with several related words:

agape Noun God-like love
agapao Verb
philia N friendship--the highest form in secular Greek
philos N friend
phileo V
philadelphia N love for a brother
eros N Sexual, passionate love or lust
erao V
storge N
stergo V
philostorgos, ties this root with philos. This word is found in Romans 12:10
astorgos N lacking affection is found in Romans 1:31
thelema N desire or will
thelo V
philema N a kiss
agapetos N beloved
philoxenia N hospitality
philosophia N love of knowledge, philosophy

Love
What we describe as love is differentiated in Gk. by various expressions (for details agapao CL). phileo is the most commonly used word, indicating a general attraction towards a person or thing. In the foreground stands the meaning of love for one’s relatives and friends (cf. the typical formation of philadelphia, love for a brother; Brother, art. adelfon), but the whole area of fondness is also included with gods, men and things as possible objects. philia accordingly, denotes love, friendship, devotion, favour; and philos is a relative or friend. By contrast eros is love which desires to have or take possession. agapao, originally meaning to honour or welcome, is in classical Gk. the least specifically defined word; it is frequently used synonymously with phileo without any necessarily strict distinction in meaning. In the NT, however, agapao and the noun agape have taken on a particular significance in that they are used to speak of the love of God or the way of life based on it.

SECULAR GREEK: agapao in Gk. is often quite colourless as a word, appearing frequently as an alternative to, or a synonym with, erao and phileo, meaning to be fond of, treat respectfully, be pleased with, welcome. When, on rare occasions, it refers to someone favoured by a god (cf. Dio. Chrys., Orationes 33, 21), it is clear that, unlike erao, it is not the man’s own longing for possessions or worth that is meant, but a generous move by one for the sake of the other. This is expressed above all in the way agapetos is used, mostly of a child, but particularly of an only child to whom all the love of his parents is given.

New Testament:
In the NT love is one of the central ideas which express the whole content of the Christian faith (cf. Jn. 3:16). God’s activity is love, which looks for men’s reciprocal love (1 Jn. 4:8, 16).

It is significant that stergo only occurs in the NT in Rom. 12:10 in the compound philostorgos, loving dearly, in an expression in which Paul emphasizes the need for love in the church by piling up words for love te philadelphia eis allelous philostorgoi, “devoted to one another in brotherly love” [Arndt, 869],
phileo, on the other hand, does appear commonly, though it also features in compound words. However, it remains in every case a more limited and colourless word. A typical example would be philadelphia, love for a friend or brother (2 Pet. 1:7). The main emphasis of phileo is on love for people who are closely connected, either by blood or by faith. Jn. 15:19; 11:36; 16:27 use it in the context of the father-child relationship.

-->agapao and phileo are used synonymously in Jn. 3:35 and 5:20 (cf. 16:27) of the Father’s love for the Son, and in Jn. 21:15ff., when Jesus asked Peter whether he loved him and in Peter’s reply.

By contrast, agape and agapao are used in nearly every case in the NT to speak of God’s relationship with man—not unexpectedly, in view of the OT usage. Where agape is obviously directed towards things (Lk. 11:43), the very use of the vb. agapao is intended to make it plain that here love is directed to the wrong ends, i.e. not towards God. Thus the vb. is used of misdirected love in Jn. 3:19 (love of skotos, darkness), Jn. 12:43 (love of doxa ton anthropon, the glory of men), and 2 Tim. 4:10 (love of the nyn aion, the present age). But in the case of the noun agape there is no corresponding negative usage in the NT. It is always in the sense of he agape tou theou, the love of God,

I tried to give you some good information on how the words relate to one another without getting too bogged down in technicalities of the language. If you want any more info or want something here explained further, just email me.