"a brother or sister is naked and destitute of daily food, and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit"         (James 2:15-16 NKJV)

LOVE

Agapē (IPA: [ɑˈgɑ.pε] or IPA: [ˈɑgɑˌpε]) (Gk. αγάπη [aˈɣa.pi]), is one of several Greek words translated into English as love. The word has been used in different ways by a variety of contemporary and ancient sources, including Biblical authors. Many have thought that this word represents divine, unconditional, self-sacrificing, active, volitional, and thoughtful love. Greek philosophers at the time of Plato and other ancient authors used the term to denote love of a spouse or family, or affection for a particular activity, in contrast to philia — an affection that could denote either brotherhood or generally non-sexual affection, and eros, an affection of a sexual nature, usually between two unequal partners. The term agape is rarely used in ancient manuscripts, but was used by the early Christians to refer to the self-sacrificing love of God for humanity, which they were committed to reciprocating and practicing towards God and among one another.

Agape has been expounded on by many Christian writers in a specifically Christian context. Thomas Jay Oord has defined agape as "an intentional response to promote well-being when responding to that which has generated ill-being."
 Agape in Christianity
See also: 1 Corinthians 13
Agape received a broader usage under later Christian writers as the word that specifically denoted "Christian" love or "charity" (1Corinthians 13:1–8), or even God himself (1 John 4:8, Theos ein agape, "God is Love"). The New Testament provides a number of definitions and examples of agape that generally expand on the meanings used in ancient texts, denoting brotherly love, love of one's spouse or children, and the love of God for all people.

The Christian usage of the term agape comes directly from the canonical Gospels' account of the teachings of Jesus. When asked what was the greatest commandment, Jesus said, "'Love (agape) the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love (agape) your neighbor as yourself.' All the Law and the Prophets hang on these two commandments." (Matthew 22:37-41)

At the Sermon on the Mount, Jesus said:

You have heard that it was said, 'Love (agape) your neighbor and hate your enemy.' But I tell you: Love (agape) your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get?

Christian writers have generally described agape, as expounded on by Jesus, as a form of love which is both unconditional and voluntary; that is, it is non-discriminating, has no pre-conditions, and is something that one decides to do. Saint Paul described love as follows: "Love (agape) 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" (1Corinthians 13:4-8a).Tertullian, in his 2nd century defense of Christians remarks how 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).

"Agape" and its various forms are generally used in the New Testament in a positive sense. However, 2Timothy 4:10 is the New Testament exception where the Greek word is used in a negative sense: "…for Demas has forsaken me, having loved this present world…." Thus it is clear that the word did not always refer to "divine" love.


Agape as a meal
The word agape in its plural form is used in the New Testament to describe a meal or feast eaten by early Christians, as in Jude 1:12, and 2nd Peter 2:13. It is sometimes believed to be either related to the Eucharist, or another term used for the Eucharist.

Eros (love), the Greek word for (especially) romantic or sexual love and the life instinct postulated by Freudian psychology, standing in opposition to Thanatos, the death instinct
Eros (ἔρως érōs) is passionate love, with sensual desire and longing. The Modern Greek word "erotas" means "(romantic) love". Plato refined his own definition. Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. Plato does not talk of physical attraction as a necessary part of love, hence the use of the word platonic to mean, "without physical attraction". Plato also said Eros helps the soul recall knowledge of beauty, and contributes to an understanding of spiritual truth. Lovers and philosophers are all inspired to tell the truth by eros, the god of love. The most famous ancient work on the subject of eros is Plato's Symposium, which is a discussion among the teachers and students of Socrates on the nature of eros. The term erotic is derived from eros.
Eros can also be defined as the longing for wholeness or completeness, and is used to describe fulfillment between man/woman and man/Gods. Thomas Jay Oord defines eros as intentional response to promote overall well-being by enhancing or appreciating what is valuable or good.
Philia
"Philia" (Greek: φιλíα) in Aristotle's Nicomachean Ethics is usually translated "friendship",[1] though in fact his use of the term is rather broader than that. As Gerard Hughes points out, in Books VIII and IX Aristotle gives examples of philia including:

"young lovers (1156b2), lifelong friends (1156b12), cities with one another (1157a26), political or business contacts (1158a28), parents and children (1158b20), fellow-voyagers and fellow-soldiers (1159b28), members of the same religious society, or of the same dining club (1160a19), or of the same tribe (1161b14), a cobbler and the person who buys from him (1163b35)."[2]

Aristotle argues that there are three kinds of philia, for "not everything is loved, but [only] the lovable, and this is either good or pleasant or useful" (1155b18–19). We can thus distinguish between:

Philia based on mutual advantage (love for what is useful).
Philia based on mutual pleasure (love for what is pleasant).
Philia based on mutual admiration (love for what is good).

These types are not mutually exclusive, but can overlap. The third kind will usually involve the other two kinds too, and is, he argues, the best of the three. Mutual admiration involves the nature of the other person, not simply how they affect you (being useful or fun to be with), and is also, therefore, more likely to last ("for if someone is no longer pleasant or useful, the other stops loving him" [1156a21–22]). Moreover, philia of the third kind is good in itself, whereas philia of the first two kinds might involve the mutual advantage between those involved in business or the mutual pleasure of those involved in child abuse — relationships that are bad in themselves.


Storge
Storgē (from the Greek στοργή) is the word for family love, such as the love of a parent toward a child. In social psychology, storgē is form of loving evolved from friendship.

Storgic lovers are friends first. Storgic love develops gradually out of friendship, and the friendship can endure beyond the breakup of the relationship. Storgic lovers choose their mates based on homogamy, and sometimes cannot pinpoint the moment that friendship turned to love. Storgic lovers want their significant others to also be their best friends.

Storgic lovers place much importance on commitment, and find their motivation to avoid committing infidelity is to preserve the trust between the partners. Children and marriage are seen as legitimate forms of their bond. Sex is of lesser importance than in some of the other love styles.

The advantage of storgic love is the level of intimacy between the partners although the disadvantage is boredom and lack of passion.

To summarize these word love:

Agape ( pronounce as ah-GAH-pay ) Highest form of love, because it never fail, endure and never last.  Agape love does not discriminate it even love opponents and enemies. It is humble, unselfish, generous and kind. This kind of love is a commitment to love even things around are not lovable.

Philia - Brotherly love. This kind of love is shared between equals and among friends, neighbors & co-workers. Hospitality and cordiality is this form of love.

Eros - Romantic or sexual love. Love for all things beautiful. Erotic love is a possessive love.

Storgē ( pronounced  STORE-gay) Love is limited to to unequal relationships. Love between parent and child, master and pet, teacher and student.

The Bible is clear that the definition of love does not rely on feelings; this is evident when we are told to love our enemies (Luke 6:35). It is possible only when we allow the Holy Spirit to work through us, cultivating the fruit of our salvation (Galatians 5:22-23). It is a decision we make on a daily basis to die to ourselves and our selfishness, and let God shine through us. 1 Corinthians 13:4-7 tells us how to love others: “Love is patient and kind. Love is not jealous or boastful or proud or rude. Love does not demand its own way. Love is not irritable, and it keeps no record of when it has been wronged. It is never glad about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance.”