IntroductionIn this space, over several weeks, we will explore how the notion of *hope* (Greek: ἔλπις) was understood in both Greek philosophical contexts and in the Jewish-Christian tradition. This academic and conceptual study remains accessible to the reader who wishes to follow each step of the historical and theological development of this concept so fundamental to human experience.The Greek term ἔλπις is considered by scholars as a vox media, something that can be translated as «hope». Historically, the positive component of ἔλπις gained strength in periods subsequent to classical times (as observed in Pseudo-Plato, Definitions, 416A), but this optimism never became absolute. However, in the Judeo-Christian linguistic context, the word takes on an exclusively positive sense, actually understood as «hope».It is worth noting that, in this tradition, the positive character of ἔλπις did not initially emerge due to hope in a specific «afterlife». The idea of hope in the afterlife within Greek culture, as found in the Eleusinian mysteries (cf. Homeric Hymn to Demeter, 480-483), does not fully clarify the meaning of ἔλπις.In the Greek language, the root ἔλπ aludes essentially to expectation or supposition based on experience and general understanding of the world. The boundary between supposition and knowledge sometimes proves blurry, but it gains significance in philosophy, which distinguishes mere opinion (δόξα, ἔλπις) from actual knowledge of being (e.g.: Parmenides, Fragments, VS 28 [18] B 1, 30. Plato, Phaedo 12d, 39e, Republic 306a).The definition of the place of hope, especially hope in the afterlife, whether it belongs to the domain of faith and opinion or to the domain of knowledge, depends on the philosophical school in question. In Plato, for instance, we see in Phaedo that hope can be linked to a form of superior knowledge. Even among the «initiates» in the mysteries, hope would be based on special knowledge (εἰδώς, as in Euripides, Bacchae, 72-74).However, for Hellenistic philosophy, true knowledge about the structure of the world would be the sole solid foundation for ethical action. In this sense, conduct based on hope or supposition would not have the same status as something founded on demonstrable knowledge. That is why, from late classical times onwards, terms such as πίστις (faith), δόξα (opinion), and ἔλπις (hope) are considered, in many cases, inferior to demonstrable knowledge.The Stoics, although they did not use ἔλπις as a technical term to classify one of the four fundamental affections, resorted to ἐπιθυμία (desire) to express incorrect judgments about good or evil. Thus, in the Stoic scheme of affections related to the present and future, pain, pleasure, hope, and fear, hope, although present as a general concept, did not receive the best linguistic expression in ἔλπις due to its mediocrity.In the philosophical and non-philosophical use of classical Greek, hope, assumption, and knowledge refer essentially to the order of nature, a horizon within which theories could be verified or rejected by reality itself. In the Greek mindset, generally, there would be no instance outside the cosmos to which hope or knowledge could refer. The gods, in this conception, are part of the cosmos, albeit in the intelligible cosmos of the Platonists.On the other hand, biblical tradition introduces hope as something that pertains directly to the promise or action of a Creator God who transcends the natural world. Both in the Old Testament, which emphasizes a hope focused on the present (for example, Psalm 91), and in the New Testament, with its eschatological emphasis on the beyond, this hope cannot be measured by the parameters of the physical universe or by the prevailing social order. It manifests itself ultimately in obedience and trust (cf. Psalm 73).Hope as a Positive ConceptIn Jewish-Christian usage, the term hope (ἔλπις) has acquired a fundamentally positive connotation, distinct from its usual meaning in Greek culture. It is a linguistic phenomenon similar to what happened with the word πίστις (faith), which gains new shades of meaning under the influence of biblical thought.Thus, the main question is not whether hope looks to the “beyond,” but rather to what ultimate reference point it is attached:– The cosmos, with its inherent laws and moral norms. Or
– A Creator and Redeemer God who reveals Himself independently of the cosmic order.In the Bible, ἔλπις is often translated as confidence or steadfast hope, revealing the notion of a direct relationship between God and humanity (see, for example, Job 24). Therefore, the crucial point in this debate lies in how hope grounded in natural laws contrasts with hope based on divine promise.Recommended Reading: Spe Salvi (Benedict XVI), an encyclical on Christian hope.Deepen Your Studies: Explore Mariology, Marian Theology, Marian Apparitions, and the Postgraduate Program in Marianology.With this initial overview, we observe how the concept of hope emerged and developed in Greek and biblical thought, taking on distinct meanings in each cultural and religious context. In the next part of the series *The Origins of Hope*, we will delve deeper into these reflections, examining more closely how these two strands, philosophical and religious, interact and transform over history.Join us weekly for the continuation of this study. The reader will thus find the basis for a solid and rigorous understanding of the topic. After all, knowing the different roots of hope helps to better understand why it is so essential and, at the same time, so diverse in its manifestations, leading to the Mother of Hope.The Locus Mariologicus Institute is the world’s academic reference in Mariology. Explore our resources on Marian theology, Marian apparitions, and the Master’s Degree in Mariology.To deepen the Marian theology of hope, consult the Encyclical *Redemptoris Mater* by Pope John Paul II.
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The Greek term ἔλπις is considered by scholars as a vox media, something that can be translated as «hope». Historically, the positive component of ἔλπις gained strength in periods subsequent to classical times (as observed in Pseudo-Plato, Definitions, 416A), but this optimism never became absolute. However, in the Judeo-Christian linguistic context, the word takes on an exclusively positive sense, actually understood as «hope».It is worth noting that, in this tradition, the positive character of ἔλπις did not initially emerge due to hope in a specific «afterlife». The idea of hope in the afterlife within Greek culture, as found in the Eleusinian mysteries (cf. Homeric Hymn to Demeter, 480-483), does not fully clarify the meaning of ἔλπις.In the Greek language, the root ἔλπ aludes essentially to expectation or supposition based on experience and general understanding of the world. The boundary between supposition and knowledge sometimes proves blurry, but it gains significance in philosophy, which distinguishes mere opinion (δόξα, ἔλπις) from actual knowledge of being (e.g.: Parmenides, Fragments, VS 28 [18] B 1, 30. Plato, Phaedo 12d, 39e, Republic 306a).The definition of the place of hope, especially hope in the afterlife, whether it belongs to the domain of faith and opinion or to the domain of knowledge, depends on the philosophical school in question. In Plato, for instance, we see in Phaedo that hope can be linked to a form of superior knowledge. Even among the «initiates» in the mysteries, hope would be based on special knowledge (εἰδώς, as in Euripides, Bacchae, 72-74).However, for Hellenistic philosophy, true knowledge about the structure of the world would be the sole solid foundation for ethical action. In this sense, conduct based on hope or supposition would not have the same status as something founded on demonstrable knowledge. That is why, from late classical times onwards, terms such as πίστις (faith), δόξα (opinion), and ἔλπις (hope) are considered, in many cases, inferior to demonstrable knowledge.The Stoics, although they did not use ἔλπις as a technical term to classify one of the four fundamental affections, resorted to ἐπιθυμία (desire) to express incorrect judgments about good or evil. Thus, in the Stoic scheme of affections related to the present and future, pain, pleasure, hope, and fear, hope, although present as a general concept, did not receive the best linguistic expression in ἔλπις due to its mediocrity.In the philosophical and non-philosophical use of classical Greek, hope, assumption, and knowledge refer essentially to the order of nature, a horizon within which theories could be verified or rejected by reality itself. In the Greek mindset, generally, there would be no instance outside the cosmos to which hope or knowledge could refer. The gods, in this conception, are part of the cosmos, albeit in the intelligible cosmos of the Platonists.On the other hand, biblical tradition introduces hope as something that pertains directly to the promise or action of a Creator God who transcends the natural world. Both in the Old Testament, which emphasizes a hope focused on the present (for example, Psalm 91), and in the New Testament, with its eschatological emphasis on the beyond, this hope cannot be measured by the parameters of the physical universe or by the prevailing social order. It manifests itself ultimately in obedience and trust (cf. Psalm 73).Hope as a Positive ConceptIn Jewish-Christian usage, the term hope (ἔλπις) has acquired a fundamentally positive connotation, distinct from its usual meaning in Greek culture. It is a linguistic phenomenon similar to what happened with the word πίστις (faith), which gains new shades of meaning under the influence of biblical thought.Thus, the main question is not whether hope looks to the “beyond,” but rather to what ultimate reference point it is attached:– The cosmos, with its inherent laws and moral norms. Or
– A Creator and Redeemer God who reveals Himself independently of the cosmic order.In the Bible, ἔλπις is often translated as confidence or steadfast hope, revealing the notion of a direct relationship between God and humanity (see, for example, Job 24). Therefore, the crucial point in this debate lies in how hope grounded in natural laws contrasts with hope based on divine promise.Recommended Reading: Spe Salvi (Benedict XVI), an encyclical on Christian hope.Deepen Your Studies: Explore Mariology, Marian Theology, Marian Apparitions, and the Postgraduate Program in Marianology.With this initial overview, we observe how the concept of hope emerged and developed in Greek and biblical thought, taking on distinct meanings in each cultural and religious context. In the next part of the series *The Origins of Hope*, we will delve deeper into these reflections, examining more closely how these two strands, philosophical and religious, interact and transform over history.Join us weekly for the continuation of this study. The reader will thus find the basis for a solid and rigorous understanding of the topic. After all, knowing the different roots of hope helps to better understand why it is so essential and, at the same time, so diverse in its manifestations, leading to the Mother of Hope.The Locus Mariologicus Institute is the world’s academic reference in Mariology. Explore our resources on Marian theology, Marian apparitions, and the Master’s Degree in Mariology.To deepen the Marian theology of hope, consult the Encyclical *Redemptoris Mater* by Pope John Paul II.
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