Brotherly love (philosophy)

Last updated

Brotherly love in the biblical sense is an extension of the natural affection associated with near kin, toward the greater community of fellow believers, that goes beyond the mere duty in Leviticus 19:18 to "love thy neighbour as thyself", and shows itself as "unfeigned love" from a "pure heart", that extends an unconditional hand of friendship that loves when not loved back, that gives without getting, and ever looks for what is best in others. [1]

Brotherly love

The following is based on the public domain article Brotherly Love found in the 1906 Jewish Encyclopedia [2]

A Biblical command

Brotherly love is the love for one's fellow-man as a brother. The expression is taken from the Greek word Φιλαδελφία (Philadelphia = "love of brothers"), which trait distinguished the Early Christian communities. Romans.12:10; 1 Thessalonians.4:9; John 13:35 1 John.2:9; 3:12; 4:7; 5:1 and 1 Peter.3:8; 5:9 express the idea of Christian fellowship and fraternity. It was also important in the Essene brotherhoods, who practised brotherly love as a special virtue. [3] Brotherly love is commanded as a universal principle in Lev. 19:18 : "Thou shalt love thy neighbor as thyself," the preceding verse containing the words: "Thou shalt not hate thy brother in thine heart." This commandment of love, with the preceding sentence, "Thou shalt not avenge nor bear any grudge against the children of thy people," may originally have referred, and has by some scholars [4] been exclusively referred, to the Israelitish neighbor; but in verse 34 of the same chapter it is extended to "the stranger that dwelleth with you . . . and thou shalt love him as thyself." In Job 31:13–15 it is declared unjust to wrong the servant in his cause: "Did not he that made me in the womb make him? and did not one fashion us in the womb?"

A friend loveth at all times, and a brother is born for adversity.

Proverbs 17:17 KJV

The principle of brotherly love, including all men, is plainly stated in the Book of Wisdom i. 6, vii. 23, xii. 19: "Wisdom is man-loving" (Φιλάνθρωπον); "the righteous must be man-loving." The Testaments of the Patriarchs [5] teach the love of God and love of all men "as [His?] children." Commenting upon the command to love the neighbor (Lev. l.c.) is a discussion recorded [6] between Rabbi Akiva, who declared this verse in Leviticus to contain the great principle of the Law ("Kelal gadol ba-Torah"), and Ben Azzai, who pointed to Gen. v. 1 ("This is the book of the generations of Adam; in the day that God created man, in the likeness of God made he him"), as the verse expressing the leading principle of the Law, obviously because the first verse gives to the term "neighbor" its unmistakable meaning as including all men as being sons of Adam, made in the image of God. Tanhuma, in Gen. R. l.c., explains it thus: "If thou despisest any man, thou despisest God who made man in His image."

The Golden Rule

Hillel also took the Biblical command in this universal spirit when he responded to the heathen who requested him to tell the mitzvoth of the Torah while standing before him on one foot: "What is hateful to you, do not do to your friend. This is all of the Torah; the rest is the explanation -- go and learn". [7] The negative form was the accepted Targum interpretation of Lev. xix. 18, known alike to the author of Tobit iv. 15 and to Philo, in the fragment preserved by Eusebius, Preparatio Evangelica , viii. 7; [8] to the Didache, i. 1; Didascalia or Apostolic Constitutions, i. 1, iii. 15; Clementine Homilies, ii. 6; and other ancient patristic writings. [9] That this so-called golden rule, given also in James ii. 8, was recognized by the Jews in the time of Jesus, may be learned from Mark xii. 28-34; Luke x. 25-28; Matt. vii. 12, xix. 19, xxii. 34-40; Rom. xiii. 9; and Gal. v. 14, where the Pharisaic scribe asks Jesus in the same words that were used by Akiva, "What is the great commandment of the Law?" and the answer given by Jesus declares the first and Great Commandment to be the love of God, and the second the love of "thy neighbor as thyself." To include all men, Hillel used the term beriot [10] when inculcating the teaching of love: "Love the fellow-creatures". [11] Hatred of fellow-creatures (sinat ha-beriyot) is similarly declared by Joshua ben Hananiah to be one of the three things that drive man out of the world. [12]

If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

1 John 4:20 KJV

Hate thy enemy?

That brotherly love as a universal principle of humanity has been taught by the rabbis of old, is disputed by Christian theologians, [13] who refer to the saying attributed to Jesus in Matt. v. 43: "Ye have heard that it was said, Thou shalt love thy neighbor and hate thine enemy, but I say unto you, Love your enemies," etc. Güdemann thinks that Jesus' words had a special political meaning, and that they refer to a view expressed by the zealots who wanted to exclude dissenters from the command of love by such teaching as is found in Abot: [14] "Thou shalt not say, I love the sages but hate the disciples, or I love the students of the Law but hate the 'am ha-areẓ [ignoramuses]; thou shalt love all, but hate the heretics ["minim"], the apostates, and the informers. So does the command, 'Thou shalt love thy neighbor as thyself,' refer only to those that act as one of thy people; but if they act not accordingly, thou needst not love them." Against this exclusive principle, Jesus asserted the principle of brotherly love as applied by the liberal school of Hillel to all men. Indeed, the Talmud insists, with reference to Lev. xix. 18, that even the criminal at the time of execution should be treated with tender love. [15] As Schechter [16] shows, the expression "Ye have heard . . ." is an inexact translation of the rabbinical formula, which is only a formal logical interrogation introducing the opposite view as the only correct one: "Ye might deduce from this verse that thou shalt love thy neighbor and hate thine enemy, but I say to you the only correct interpretation is, Love all men, even thine enemies." There is a commandment to assist thy enemy in case of emergency in Ex 23,5: If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.

The Good Samaritan

The story of the good Samaritan, in the Gospel of Luke 10 25–37, related to illustrate the meaning of the word "neighbor," possesses a feature which puzzles the student of rabbinical lore. The kind Samaritan who comes to the rescue of the men that had fallen among the robbers, is contrasted with the unkind priest and Levite; whereas the third class of Jews—i.e., the ordinary Israelites who, as a rule, follow the Kohen and the Levite are omitted; and therefore suspicion is aroused regarding the original form of the story. If "Samaritan" has been substituted by the anti-Judean gospel-writer for the original "Israelite," no reflection was intended by Jesus upon Jewish teaching concerning the meaning of neighbor; and the lesson implied is that he who is in need must be the object of our love.

The term "neighbor" has at all times been thus understood by Jewish teachers. In Tanna debe Eliyahu R. xv. it is said: "Blessed be the Lord who is impartial toward all. He says: 'Thou shalt not defraud thy neighbor. Thy neighbor is like thy brother, and thy brother is like thy neighbor.'" Likewise in xxviii.: "Thou shalt love the Lord thy God"; that is, thou shalt make the name of God beloved to the creatures by a righteous conduct toward Gentiles as well as Jews (compare Sifre, Deut. 32). Aaron b. Abraham ibn Ḥayyim of the sixteenth century, in his commentary to Sifre, l.c.; Ḥayyim Vital, the cabalist, in his "Sha'are Ḳedushah," i. 5; and Moses Ḥagis of the eighteenth century, in his work on the 613 commandments, while commenting on Deut. xxiii. 7, teach alike that the law of love of the neighbor includes the non-Israelite as well as the Israelite. There is nowhere a dissenting opinion expressed by Jewish writers. For modern times, see among others the conservative opinion of Plessner's religious catechism, "Dat Mosheh we-Yehudit," p. 258.

Accordingly, the synod at Leipzig in 1869, and the German-Israelitish Union of Congregations in 1885, stood on old historical ground when declaring (Lazarus, "Ethics of Judaism," i. 234, 302) that "'Love thy neighbor as thyself' is a command of all-embracing love, and is a fundamental principle of the Jewish religion"; and Stade, when charging with imposture the rabbis who made this declaration, is entirely in error (see his "Gesch. des Volkes Israel," l.c.).

Philosophic views

The seven word expression, "Thou shalt love thy neighbour as thyself", appears seven times in the Bible.
(Leviticus 19:18 ; Matthew 19:19 ; 22:39 ; Mark 12:31 ; Romans 13:9 ; Galatians 5:14 ; James 2:8 )

"Thou shalt love" is from Greek αγαπήσεις from άγαπάω (agapao) - to love (in a social or moral sense:)

" Agape refers to the paternal love of God for man and of man for God but is extended to include a brotherly love for all humanity. (The Hebrew ahev has a slightly wider semantic range than agape). Agape arguably draws on elements from both eros and philia in that it seeks a perfect kind of love that is at once a fondness, a transcending of the particular, and a passion without the necessity of reciprocity." [17]

See also

Related Research Articles

<span class="mw-page-title-main">Golden Rule</span> Principle of treating others as one wants to be treated

The Golden Rule is the principle of treating others as one would want to be treated by them. It is sometimes called an ethics of reciprocity, meaning that you should reciprocate to others how you would like them to treat you. Various expressions of this rule can be found in the tenets of most religions and creeds through the ages.

<span class="mw-page-title-main">Parable of the Good Samaritan</span> Parable taught by Jesus of Nazareth according to Christian Gospel of Luke

The parable of the Good Samaritan is told by Jesus in the Gospel of Luke. It is about a traveler who is stripped of clothing, beaten, and left half dead alongside the road. A Jewish priest and then a Levite come by, both avoiding the man. A Samaritan happens upon him, and though Samaritans and Jews were generally antagonistic toward each other, helps him. Jesus tells the parable in response to a provocative question from a lawyer in the context of the Great Commandment: "And who is my neighbor?" The conclusion is that the neighbor figure in the parable is the one who shows mercy to their fellow man and/or woman.

Agape is "the highest form of love, charity" and "the love of God for [human beings] and of [human beings] for God". This is in contrast to philia, brotherly love, or philautia, self-love, as it embraces a profound sacrificial love that transcends and persists regardless of circumstance.

<span class="mw-page-title-main">Psalm 89</span>

Psalm 89 is the 89th psalm of the Book of Psalms, beginning in English in the King James Version: "I will sing of the mercies of the LORD for ever". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 88. In Latin, it is known as "Misericordias Domini in aeternum cantabo". It is described as a maschil or "contemplation".

<span class="mw-page-title-main">Matthew 5</span> Chapter of the New Testament

Matthew 5 is the fifth chapter of the Gospel of Matthew in the New Testament. It contains the first portion of the Sermon on the Mount, the other portions of which are contained in chapters 6 and 7. Portions are similar to the Sermon on the Plain in Luke 6, but much of the material is found only in Matthew. It is one of the most discussed and analyzed chapters of the New Testament. Warren Kissinger reports that among early Christians, no chapter was more often cited by early scholars. The same is true in modern scholarship.

<span class="mw-page-title-main">Matthew 5:33</span>

Matthew 5:33 is the thirty-third verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the opening of the fourth antithesis, beginning the discussion of oaths.

<span class="mw-page-title-main">Ten Commandments</span> Biblical principles relating to ethics and worship

The Ten Commandments, or the Decalogue, are religious and ethical directives, structured as a covenant document, that, according to the Hebrew Bible, are given by Yahweh to Moses. The text of the Ten Commandments was dynamic in ancient Israel and appears in three markedly distinct versions in the Bible: at Exodus 20:2–17, Deuteronomy 5:6–21, and the "Ritual Decalogue" of Exodus 34:11–26.

<span class="mw-page-title-main">Matthew 5:40</span>

Matthew 5:40 is the fortieth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This is the third verse of the antithesis on the commandment: "Eye for an eye".

<span class="mw-page-title-main">Matthew 5:43</span>

Matthew 5:43 is the forty-third verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the opening of the final antithesis, that on the commandment to "Love thy neighbour as thyself".

<span class="mw-page-title-main">Matthew 5:44</span> Verse in the Gospel of Matthew in the New Testament

Matthew 5:44, the forty-fourth verse in the fifth chapter of the Gospel of Matthew in the New Testament, also found in Luke 6:27–36, is part of the Sermon on the Mount. This is the second verse of the final antithesis, that on the commandment to "Love thy neighbour as thyself". In the chapter, Jesus refutes the teaching of some that one should "hate [one's] enemies".

The Great Commandment is a name used in the New Testament to describe the first of two commandments cited by Jesus in Matthew 22:35–40, Mark 12:28–34, and in answer to him in Luke 10:27a:

... and one of them, a lawyer, asked him a question to test him. "Teacher, which commandment in the law is the greatest?" He [Jesus] said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' This is the greatest and first commandment. And the second is like it: 'You shall love your neighbor as yourself.' On these two commandments hang all the law and the prophets."

Religious views on love vary widely between different religions.

The Second Commandment refers to and deals with the way Abrahamic worshippers of the true God worship. The second commandment's most obvious aspect governs the use of physical "helps" or "aids" in worshipping the spiritual God.

Judaism offers a variety of views regarding the love of God, love among human beings, and love for non-human animals. Love is a central value in Jewish ethics and Jewish theology.

Thou shalt not take the name of the <span style="font-variant:small-caps">Lord</span> thy God in vain One of the Ten Commandments

"Thou shalt not take the name of the LORD thy God in vain" is the second or third of God's Ten Commandments to man in Judaism and Christianity.

<span class="mw-page-title-main">Thou shalt not commit adultery</span> One of the Ten Commandments

"Thou shalt not commit adultery" is found in the Book of Exodus of the Hebrew Bible. It is considered the sixth commandment by Roman Catholic and Lutheran authorities, but the seventh by Jewish and most Protestant authorities. What constitutes adultery is not plainly defined in this passage of the Bible, and has been the subject of debate within Judaism and Christianity. The word fornication means illicit sex, prostitution, idolatry and lawlessness.

I am the <span style="font-variant:small-caps;">Lord</span> thy God Opening phrase of the Ten Commandments

"I am the LORD thy God" is the opening phrase of the Ten Commandments, which are widely understood as moral imperatives by ancient legal historians and Jewish and Christian biblical scholars.

<span class="mw-page-title-main">Psalm 50</span> Biblical psalm

Psalm 50, a Psalm of Asaph, is the 50th psalm from the Book of Psalms in the Bible, beginning in English in the King James Version: "The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof." In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 49. The opening words in Latin are Deus deorum, Dominus, locutus est / et vocavit terram a solis ortu usque ad occasum. The psalm is a prophetic imagining of God's judgment on the Israelites.

<span class="mw-page-title-main">Enemy</span> Individual or a group that is considered as forcefully adverse or threatening

An enemy or a foe is an individual or a group that is considered as forcefully adverse or threatening. The concept of an enemy has been observed to be "basic for both individuals and communities". The term "enemy" serves the social function of designating a particular entity as a threat, thereby invoking an intense emotional response to that entity. The state of being or having an enemy is enmity, foehood or foeship.

<span class="mw-page-title-main">Love of God in Christianity</span> Concept in Christianity

The love of God is a prevalent concept both in the Old Testament and the New Testament. Love is a key attribute of God in Christianity, even if in the New Testament the expression "God is love" explicitly occurs only twice and in two not too distant verses: 1 John 4:8,16.

References

  1. Romans.12:10;1Thess.4:9;Hebrews.13:1
    1Peter.1:22;1Peter.3:8;1John.3:14-18
  2. JewishEncyclopedia_com - BROTHERLY LOVE
  3. Josephus, "B. J." ii. 8, § 2; Philo, "Quod Omnis Liber Probus," § 12
  4. Stade, "Gesch. des Volkes Israel," i. 510a
  5. Issachar v., vii.
  6. Sifra, Hedoshim, iv.; compare Gen. R. xxiv. 5
  7. Shab. 31a
  8. Bernays' "Gesammelte Abhandlungen," 1885, i. 274 et seq.
  9. Resch, "Agrapha," pp. 95, 135, 272
  10. creatures [compare κτίσις]; Mark xvi. 15; Rom. viii. 19
  11. Abot i. 12
  12. Abot ii. 11; compare I John iii. 15
  13. JewishEncyclopedia_com - BROTHERLY LOVE
  14. R. N. xvi., ed. Schechter, p. 64
  15. Sanh. 45a
  16. Schechter, "J. Q. R." x. 11
  17. Philosophy of Love - Internet Encyclopedia of Philosophy