| there is no way of knowing which of the Greek words for loved was in the original text. This makes a tremendous difference in the interpretation of what Aristotle meant. A rapid word search yields nine Greek words that are interpreted into English as love, or love relationships. They are philaguros, philaguria, philadelphia, etheleo, phileo, philedonos, philatheos, philautos, and agape. Each has a different application of love as it's meaning, all the way from philautos as self love through phileo as physical love to agape as Godly love on the highest plain. In this discussion in the last chapter, Aristotle defined God as the mind with thoughts most good and everlasting. From the readings thus far we also get the impression that Aristotle felt that his mind and thoughts were above average, and as such would have difficulty conceiving his god in other than a philautos relationship. It is unfortunate that Aristotle made such a profound statement, which tends to give much more depth to John 3:16, but in his dichotomous state probably made the statement for the wrong reasons. It is truly stated that salvation is an eighteen inch difference. The distance between the heart and the head. Another indicator of the philautos relationship is shown in Alexander the Great and his conquests. Alexander the Great didn't conquer the nations for God, he conquered them for himself. An argument might be made for a philedonos, or love of pleasure, relationship might be made from the text also. However love of pleasure is also a self gratifying love and would therefore still fall back to philautos. Next we look at Epictetus. Again from Discourses by Epictetus in the Walter J. Black collection, Book III, Chapter twenty one, titled 'Concerning Those Who Light-Heartedly Set Themselves Up as Sophists', we see: "Those who have merely received bare maxims are presently inclined to throw them up, as a sick stomach does its food. Digest it, and then you will not throw it up; otherwise it will be crude and impure, and unfit to eat. But show us, from what you have digested, some change in your ruling faculty; as wrestlers do in their shoulders, from their exercise and their diet; as artists, in their 117 _______________________________________________________________________________ skill, from what they have learned. A carpenter does not come and say, 'Hear me discourse on the art of building'; he constructs a building, and fits it up, and shows himself master of his trade. Let it be your business likewise to do something like this; be manly in your ways of eating, drinking, dressing; marry, have children, perform the duty of a citizen; bear reproach; bear with an unreasonable brother, father, son, neighbor, companion, as becomes a man. Show us these things, that we may see that you have really learned something from the philosophers. No; but 'come and hear me repeat commentaries.' Go away, and seek somebody else upon whom to bestow them. 'No, but I will explain the doctrines of Chrysippus to you as no one else can; I will elucidate his style in the clearest manner.' If possible I will throw in some of the vehemence of Antipater and Archedemus. And is it for this, then, that young men leave their country and their own parents, that they may come and hear you explain words? Ought they not to return patient, active, free from passion, free from perturbation; furnished with such a provision for life, that setting out with it, they will be able to bear all events well, and derive ornament from them? But how should you impart what you have not? For have you yourself done anything else from the beginning, but spend your time in solving syllogisms and convertible propositions and interrogatory arguments? 'But such a one has a school, and why should I not have one?' Foolish man, these things are not brought about carelessly and at haphazard; but there must be a fit age, and method of life, and a guiding God. Is it not so? No one quits the port, or sets sail, till he has sacrificed to the gods, and implored their assistance; nor do men sow without first invoking Ceres. And shall anyone who has undertaken so great a work attempt it safely without the gods? And shall they who apply to such a one, apply to him with success? What else are you doing, man, but divulging the mysteries? As if you said, 'There is a temple at Eleusis, and here is one too; there is a priest, and I will make a priest here; there is a herald, and I will appoint a herald too; there is a torch bearer, and I will have a torch 118 ______________________________________________________________________________ |
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