<p>This quantitative correlational study examined the differential health effects of C.S. Lewis's (1960) Four Loves—storge (familial affection), philia (friendship), eros (romantic love), and agape (unconditional love)—through the lens of social genomics and the Conserved Transcriptional Response to Adversity (CTRA). While decades of research have documented robust associations between social relationships and health outcomes, the predominant approach has treated social connection as an undifferentiated construct, potentially obscuring qualitatively distinct effects of different forms of love. Guided by the Quantum Psychoneuroimmunotheology (QPNIT) theoretical framework (Pokorny, 2026), which integrates psychoneuroimmunology, quantum biology, and theology to explain mind-body-spirit-health connections, this study addressed three research questions: whether the natural loves (storge, philia, eros) show differential health associations; whether agape demonstrates unique protective effects independent of natural loves; and whether agape moderates the health effects of natural loves.</p> <p>Secondary data analysis was conducted using the General Social Survey (GSS; N = 9,933) and National Health and Nutrition Examination Survey (NHANES; N = 7,561). Ordered logistic regression in GSS examined self-reported health outcomes, while hierarchical multiple regression in NHANES examined inflammatory biomarkers (C-reactive protein). Results partially supported the QPNIT framework: philia showed significant protective associations with better self-reported health (OR = 0.84, p &lt; .001), as did eros among married individuals (OR = 0.72, p &lt; .001). Agape demonstrated unique protective effects independent of natural loves (OR = 0.87, p = .004). Contrary to hypotheses, storge was associated with worse health (OR = 1.16, p = .001), likely reflecting measurement limitations. Moderation effects were significant but opposite to predicted direction, suggesting agape transforms rather than simply amplifies natural loves. These findings support the theoretical premise that qualitatively different forms of love show distinguishable patterns of health association and suggest that theological insights about love may have biological correlates detectable through social genomics approaches.</p>