In six pages self love and its worth are examined in a consideration of the benevolence concept of Bishop Butler. Four sources are cited in the bibliography.
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(1692-1752) is a pre-utilitarianism, pre-Freud minister who took note of the concept of self-love as not only being morally acceptable, but as constituting a primary impetus for "good works" and
benevolence. Bishop Butlers concept of self love is particularly noteworthy today in that it seems that it has been only recently that theologians have made particular note of the
language of the scripture that provides the basis for Pauls admonition to live in peace with all men. Specifically asked by the Pharisees which is the greatest commandment, Jesus
responded that the answer to that question was twofold: Love the Lord your God with all your heart and with all you soul and with all you mind. This
is the first and greatest commandment. And the second is like it: "Love you neighbor as yourself." All the Law and the Prophets hang on these two commandments (Matthew
22: 37-40, NIV). Bishop Butlers Interpretation In our age of humanism and some suggest post-Christian culture, self love has been denigrated into equating
with selfishness and condemned as being self-centered and thoughtless of others. The church has promoted service to others and "sacrifice" for others, but it has simultaneously skirted the issue
of self love being a worthwhile state of being. The modern church teaches that we are not deserving of anything good, and that self love is a pursuit of
the self-centered and Godless. Only relatively recently has it become apparent once more that self-loathing is counterproductive and inhibits - rather than promotes - service and benevolence to others.
Agreement with Bishop Butlers Position Refuting Hobbes, Bishop Butler "shows that benevolence is as much a part of human nature as self-love. Butler