While some of Anders Nygren's critics supplant "agape" with "eros" or "phil
ia", we may best correct the false simplicity of Nygren's account through a
scriptural retrieval of "agape" itself. I suggest what this textual turn m
ay impart by discussing "agape" in passages from Exodus, Leviticus, Hosea,
Luke, and John. "Agape" in these texts reflects motivations as disparate as
passionate desire, parental longing, committed dutifulness, and protective
seclusion - depictions at odds with Nygren's atemporal portrayal of "agape
" as unmotivated and spontaneous. We may be called at times to heed one of
these scriptural strains more than another, but to say either that impassiv
ity (Nygren) or any one of these motivations represents the apex of love is
misleading. I suggest that we resist the urge to condense our intentionall
y enigmatic canon.