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Agape and Bhakti with Bataille and Mark at Loyola and St. Francis. David L. GoicoecheaЧитать онлайн книгу.

Agape and Bhakti with Bataille and Mark at Loyola and St. Francis - David L. Goicoechea


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was not like that.

      Mervyn was always most friendly to me and I thank him from

      the bottom of my heart for because of him I was able to learn

      the philosophies of the East and even came to teach the Gita.

      John Mayer was born of a Jewish father and a Calvinist

      mother and had no inclination in either direction but became

      a Unitarian loving process philosophy and the thought of Buber.

      John also studied the Hindu and Buddhist philosophies and,

      like Mervyn, felt more at home with them than Judeo-Christianity.

      At Brock we never had an Islamic philosopher but we did

      have several Islamic students and some became majors.

      As a Catholic I could be open to other religions and their

      philosophies just as could John and Mervyn and they saw

      and appreciated that as we debated and worked together.

      Just as Augustine learned from Platonists and Thomas from

      Aristotelians and the Franciscans from the Stoics so now

      with John and Mervyn I was eager to learn from India.

      In my introductory course I often taught the Bhagavad Gita

      together with Plato, Augustine, Descartes, Kierkegaard, and Nietzsche.

      From the beginning I taught the philosophy of love and

      many students came to love understanding how agape,

      eros, bhakti, amor fati and the Works of Love could all

      work together and compliment each other in a person’s life.

      Many students came to love the love of wisdom and the wisdom

      of love and became members of the Brock Philosophy Society.

      Still today, Jews, Catholics, Moslems, Protestants, Secular

      Humanists, Hindus, Buddhists, Taoists, and others work together.

      Mark’s Good News

      The Agapetos Reveals Trinitarian Love

      Mark begins his Gospel with the Baptism of Jesus.

      No sooner had he come up out of the water

      then he saw the heavens torn apart

      and the Spirit, like a dove, descending on him

      and a voice came from heaven.

      “You are my Son, the Beloved;

      my favor rests on you.”

      The original Greek word for “Beloved” is “Agapetos” and so Jesus’

      new love is announced right away in this little statement.

      We are told about the Father, Son, and Holy Spirit who is like a dove.

      Then right in the middle of Mark’s Gospel at the transfiguration

      again we read,

      And a cloud came, covering them in shadow;

      and there came a voice from the cloud,

      “This is my Son, the Beloved, Listen to him.”

      Again the Father refers to his Son with the word agape which is

      what Jesus came to act out by exorcising the possessed,

      healing the sick, forgiving sinners and caring for the poor.

      The entire message of Mark’s Gospel is the good news of this love.

      Mark’s Gospel nears completion with the centurion, the Roman

      soldier saying, “In truth this man was a son of God.”

      He came to see this because of the love and peaceful tranquility

      which Jesus exhibited as he suffered the cruelest torture and death.

      These three statements at the beginning, the middle and the end

      of Mark’s Gospel emphasize the agape of Jesus which he came to

      preach, teach and exemplify to his disciples and to all persons.

      Right away we learn of the love between the Father, the Son,

      and the Holy Spirit and this love is the basis not only for

      the equal dignity of the Divine persons but also for all humans.

      From Son of David to Son of Man to Son of God

      The Jewish people were already expecting the Son of David

      or the Messiah or the Christ to come and let them have a King

      and a great kingdom again and even to drive out the Romans.

      They were also expecting the Son of man who would come to be

      a judge of heaven and earth but they never expected a Son of God.

      The point of Mark’s Gospel as Jesus performs his miraculous

      works of love is to slowly convince them that he is Son of

      David, Son of man and also Son of God and those who became

      his disciples, both men and women, saw him as Son of God.

      Mark wrote his Gospel to let the agapetos convert, edify,

      infuse faith, enlighten it and defend it against various opponents.

      Jesus shows himself to be the Messiah or Son of David but he

      is not the kind of King anyone expected for slowly they see

      that his is a kingdom of love in which he and his followers

      will love others, even their enemies, as more important than self.

      He also taught them that he was the son of man but in a way

      that they never would have thought and at Mark 9:31 he says,

      The Son of Man will be delivered into the hands

      of men; they will put him to death; and

      three days after he has been put to death

      he will rise again.

      They did not understand what he meant and they were afraid

      to ask him why he would suffer and die out of love

      and they could not understand his talk about a resurrection.

      The Kingdom of God which Jesus, the Messianic King, taught them

      had to do as we see at Mark 10:29 with leaving

      house, brothers, sisters, father, children

      or land for my name sake and for

      the sake of the gospel . . . and not

      without persecutions.

      Jesus made sense to them but his teaching about suffering did not.

      The Reconciling Love of Mark’s Jesus

      In revealing to us the agape of Jesus Mark’s Gospel

      shows us how that love can bring about reconciliation.

      The logic of reconciliation, the physiology of reconciliation,

      the doxology of reconciliation and its mysticology all

      become clearer if we think with Bataille about Mark’s Jesus.

      The Kierkegaardian Bataille does bring out the logic of reconciling

      as their Jesus loves others as more important than himself.

      The


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