Eros and Agape

A capital distinction because it aims at an essential difference. We owe it to the Swedish Lutheran theologian Anders Nygeren. This distinction between two loves gives the key of reading of the whole of the Christian existence. And it opens well beyond. At the same time it governs the understanding of the spirits between mystic and mystic, and finally between human and human…

To love… All the Christian innovation is there. That begins with God himself. Because God is love.
(1 John 4:8). Saint Augustin will be able to summarize its essence: Love. And after that, do all you want! Is this really all? Yes. At the same time, it is enormous! Like God himself.

This so simple a word is present everywhere, even where it is not marked. All the other words and all the other verbs are secretly assigned, directly or indirectly, for or against it. At the same time, it overflows all the meanings one can give it. Between 'loving' God and 'liking' chocolate, between 'loving' a dear being and 'loving' a poor being, what a lot of nuances! Between various 'loving' there are so many differences, and often so many oppositions!

To love, however, does not inevitably want to say loving according to Christ. This verb must go through its 'Passover' into a new reality. A crossing of an understanding… As of the beginning, to say 'love', saint Paul and the Evangelists, who write in Greek, have at their disposal the word Eros. This term, far from being marked negatively, indicates the noblest love and even the divine love. But, very astonishing, from the start on they avoid this word as if it were unsuitable and impotent to translate the radical innovation. Even if they have to revive a new word to express the new reality of love according to Christ. And this new word, this converted word, is Agape. This change of name is significant of a radical change of identity. From now on the understanding goes essentially between the pagan love and the Christian love, between Eros and Agape. It is not about a cleavage between what would be well on one side and badly on the other. There is only 'value' on both sides. But different values. Christ comes to introduce a rupture of salvation into the best of man!

Specific dynamics of Eros. On the contrary to the simple instinct which is spread horizontally, Eros wants 'to go up'. In a vertical tension through the sacral difference.

appears in counterpoint. Agape descends and crosses the whole field of negativity to transform it in a space of grace… An infinitely open space!

is absolute dissidence. Starting from Agape, God is not any more only where the divine one is. Value is not any more exclusively where Beauty, Truth or Good are. Transcendence is not any more where Marx, Feuerbach or Stirner chased it. Progress is not just where Eros progresses!

, strictly speaking, cannot be said. It is out of the speech and its fatal closure. The rupture passes between the same
and the other one. Agape is of an other order. Eros goes up with the same one; Agape descends and promotes the other one. Eros tends towards the divine; Agape sacrifices itself to save what is lost. Eros requires immortality; Agape believes in resurrection. Eros sublimates; Agape is compromised with the evil. Eros manages the need; Agape promotes the grace. Eros wants to gain; Agape dares to lose. Eros wishes what is well; Agape creates what will be well.

In Agape the best of man is crucified. The irruption of Agape means a total inversion not only of the values but of the space itself where value can emerge. An arising of a different radical order. But can the truth be sought elsewhere than in dissidence since the Revelation of the Logos? Nobody perceived so deeply the absolute heterogeneity of the orders of reality as Blaise Pascal. The infinite distance from the bodies to the spirits
represent the infinitely more infinite distance from the spirits to charity. To Agape.

The other one is too burdensome for Eros. Never enough, however, for Agape. The other, the absolute otherness, the radical difference, can be only too present for Eros. It's a scandal. The Christian irruption provokes this scandal and assumes it. Against the most fundamental and formidable natural dynamics. Against all the Eros of the world. Against all the glory of the world. Against all the reason of the world… The other provoked to exist. In gratuity. The other order beyond the natural obviousnesses. The other one which does not cease making irruption in the middle of our fashionable safety measures. The other which infinitely questions the 'same'… The other one really 'other', irreducible to the 'same'. Thus impossible to circumvent by the idea, irretrievable by ideology and insurmountable by the technique. Always too much. To expel!


01 Human Paradox
A paradoxal animal
Human paradox
In rupture
An animal in crisis
An animal 'less' (something)
Premature and naked
Child of the difference
Child of elsewhere
02 Verticality
Middle and extremes
Tropism to upwards
Divine instinct
The vertical living
Vertical interiority
The personal mystery
In strict immanence
03 Gaping Depths
Gaping deepness
Child of gaping
Gaping on an other order
Gaping of meaning
Gaping on the questioning
Gaping of matter
Gaping of existence
In vertical gaping
Negative anthropology
04 Sacral Difference
Sacral dimension
The sacral difference
Sacral crisis
The archaeological sacred
Sacral verticality
Hiero-tropic space-time
05 Human Environment
Human space
Closed and open
Curvature of space
Negative space
Space of the sense
Including and included
Between Alpha and Omega
06 The Matrix of Humanity
Child of a culture
Human matrix
Culture and cultures
Master speech
Refusing the enclosures
07 The Spirit
The spiritual reality
How define it?
Going through
The spirit says no
08 Spiritual Breath
Spiritual energy
Making sense
To signify
Sense is through gaping
Speech and language
09 The Sense of Sense
The Sense
The space of the sense
The house of the sense
Including and included sense
Master and possessor of sense
10 The Reason
Constituted and constituent
Scientific dialectics
Structure and sense
11 The Meaning
Demiurge of the significances
To run here and there
Trough articulation
Articulable matter
12 Systems Analysis
The system
Systemic operation
13 Oïkology
Impossible closing
Systemic totality
The house of the spirit
We sinned
14 Exodus
Spiritual adventure
Out of safety measures
Out of the cave
Logos in exodus
15 Through Difference
Starting from difference
Crossing the duality
A logic of crossing
16 Dialectics
Going through 'no'
Fundamental dynamics
The fourth dimension
Passover dialectics
17 Alliance
Broken Alliance
Rupture of the bond
The prodigal son
State of grace
18 History
Emergence of History
Impossible totalizing
Trans-historic verticality
The sense in exodus
Between Alpha and Omega
19 Fertile Confrontation
Singular adventure
Dialectical gestation
Two revolutions
A long gestation
20 Progress
What is progress?
Source of The progress
Exponential acceleration
The tool of progrès
Why it isn't working
Wedged exponential growth
Progressive illusion
21 Schizoid
Tautological speech
Master and possessor
Flirt with nothingness
God driven out
Without the Father
Without recourse
22 The Other One
The other one
To tell the other one
23 Adventurers
Components and exponents
Adventurers of eschatology
24 Through Scandal
Gaping mystery of evil
Trough distance
Congenital evil
Entropy in the human hearth
25 Agape
Gaping of Eros
Captive desire
Eros and Agape
Going down
Defeated entropy
26 God in You
Tropism for Agape
Bottomless bottom
Cleaning the sources
Let you fall
You fall into God