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The verb form goes as far back as Homer, translated literally as affection, as in "greet with affection" and "show affection for the dead".[3] Other ancient authors have used forms of the word to denote love of a spouse or family, or affection for a particular activity, in contrast to eros (an affection of a sexual nature).

In the New Testament, agape refers to the covenant love of God for humans, as well as the human reciprocal love for God; the term necessarily extends to the love of one's fellow human beings.[4] Some contemporary writers have sought to extend the use of agape into non-religious contexts.[5]

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There are few instances of the word agape in polytheistic Greek literature. Bauer's Lexicon mentions a sepulchral inscription, most likely to honor a polytheistic army officer held in "high esteem" by his country.[10]

Agape has been expounded by many Christian writers in a specifically Christian context. C. S. Lewis uses agape in The Four Loves to describe what he believes is the highest variety of love known to humanity: a selfless love that is passionately committed to the well-being of others.[11]

You have heard that it was said, 'You shall love (agapseis) your neighbor and hate your enemy.' But I say to you, Love (agapte) your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you?

Tertullian remarks in his 2nd century defense of Christians that Christian love attracted pagan notice: "What marks us in the eyes of our enemies is our loving kindness. 'Only look,' they say, 'look how they love one another'" (Apology 39).

If we could imagine the love of one who loves men purely for their own sake, and not because of any need or desire of his own, purely desires their good, and yet loves them wholly, not for what at this moment they are, but for what he knows he can make of them because he made them, then we should have in our minds some true image of the love of the Father and Creator of mankind.[12]

In the New Testament, the word agape is often used to describe God's love. However, other forms of the word are used in an accusatory context, such as the various forms of the verb agapa. Examples include:

Karl Barth distinguishes agape from eros on the basis of its origin and depth of devotion without want. With agape, humanity does not merely express its nature, but transcends it. Agape identifies with the interests of the neighbor "in utter independence of the question of his attractiveness" and with no expectation of reciprocity.[13]

The word agape is used in its plural form (agapai) in the New Testament to describe a meal or feast eaten by early Christians, as in Jude 1:12 and 2nd Peter 2:13. The agape love feast is still observed by many Christian denominations today, especially among Brethren and other Plain, Anabaptist churches. For example, among the Old Order River Brethren and Old Brethren, a weekend is still set aside twice a year for special meetings, self examination and a communal Love Feast as part of their three-part Communion observance.

Romans 13 teaches that "love is the fulfillment of the law", referencing the "armor of light" (see Armor of God), which becomes the foundation for the miles Christianus: "let us therefore cast off the works of darkness, and let us put on the armor of light".[16]

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails . . . And now these three things remain: faith, hope and love. But the greatest of these is love.

Agape is sometimes described as a universal or unconditional love, such as our love for strangers, nature or a higher power. Agape love can include the modern concept of altruism, defined as our unselfish concern for the welfare of others.

Agape love is also associated with better mental and physical health and greater longevity. It helps us build and maintain the psychological, social and environmental fabric that shields, sustains and enriches our communities.

Now imagine what the workplace might look and feel like if more of us demonstrated this kind of love and made it into a personal strength. Rather than feeling taken for granted, employees might feel truly appreciated. Rather than feeling isolated, they might feel more connected to each other. Rather than working on their own individual responsibilities, they might feel more collaborative. And rather than viewing each other as enemies or competitors, they might view each other as friends.

Considering that we often spend more time at work than we do at home, imagine the impact on our physical and emotional well-being, engagement and productivity if we spent more time practicing agape love in the workplace.

When we create crisis management policies or procedures or practice various drills (for fires, active shootings or other critical incidents), we demonstrate a capacity to give and receive this altruistic and environmentally sustaining love.

I encourage you to take time to review your critical incident and crisis response policies. Take time to plan and practice these procedures. And take time to give and receive agape love with those you work with and work for. 2351a5e196