Christian Ethics. How Should We Live? 8. Ethics Based on Agapeic Love Sunday, July 17, 2005 9 to...

Christian Ethics. How Christian Ethics. How Should We Live?Should We Live?

8. Ethics Based on Agapeic Love8. Ethics Based on Agapeic Love

Sunday, July 17, 20059 to 9:50 am, in the Parlor.

Everyone is welcome!

Lord Jesus Christ, you stretched out Lord Jesus Christ, you stretched out your arms of love on the hard wood of your arms of love on the hard wood of the cross that everyone might come the cross that everyone might come within the reach of your saving within the reach of your saving embrace: So clothe us in your Spirit embrace: So clothe us in your Spirit that we, reaching forth our hands in that we, reaching forth our hands in love, may bring those who do not know love, may bring those who do not know you to the knowledge and love of you; you to the knowledge and love of you; for the honor of your Name.for the honor of your Name.

- Book of Common Prayer, p. 101- Book of Common Prayer, p. 101

The Moral Quest: The Moral Quest: Foundations of Foundations of Christian Ethics,Christian Ethics, Stanley J. Grenz. Stanley J. Grenz. InterVarsity Press, InterVarsity Press, 2000. ISBN: 0-830-2000. ISBN: 0-830-81568-6. Chapter 5: 81568-6. Chapter 5: “Contemporary “Contemporary Christian Proposals”Christian Proposals”

Dr. Grenz is professor Dr. Grenz is professor of theology and ethics of theology and ethics at Carey / Regent at Carey / Regent College in Vancouver, College in Vancouver, B.C.B.C.

An Introduction to An Introduction to Christian EthicsChristian Ethics (4th (4th Edition), Roger H. Edition), Roger H. Crook. Prentice Hall, Crook. Prentice Hall, 2001. ISBN: 0-130-2001. ISBN: 0-130-34149-5 Chapter 3: 34149-5 Chapter 3: “Alternatives within “Alternatives within Christian Ethics”Christian Ethics”

Dr. Crook is Emeritus Dr. Crook is Emeritus professor and former professor and former chair of the chair of the Department of Department of Religion and Religion and Philosophy of Philosophy of Meredith CollegeMeredith College

A Survey of Christian A Survey of Christian EthicsEthics, Edward LeRoy , Edward LeRoy Long Jr., Oxford Long Jr., Oxford University Press, 1967. University Press, 1967. ISBN 0-19-503242-X. ISBN 0-19-503242-X. Chapter 9: “Response to Chapter 9: “Response to the Divine Initiative”the Divine Initiative”

Dr. Long is Professor of Dr. Long is Professor of Christian Ethics Christian Ethics Emeritus in the Emeritus in the Theological School and Theological School and Graduate School of Graduate School of Drew UniversityDrew University

IntroductionIntroduction

IntroductionIntroductionEthics of Doing (Ethics of Conduct)Ethics of Doing (Ethics of Conduct)

What makes an act What makes an act rightright or or goodgood?? There are two general answers to this question There are two general answers to this question

that create the two main divisions in the that create the two main divisions in the Ethics Ethics of Doingof Doing (= (= Action-based EthicsAction-based Ethics = = Ethics of Ethics of ConductConduct):): 1. 1. Teleological EthicsTeleological Ethics == Consequentialist EthicsConsequentialist Ethics. .

The morality of an act is based on the The morality of an act is based on the outcomeoutcome or or consequenceconsequence of the act. of the act.

2. 2. Deontological EthicsDeontological Ethics == Nonconsequentialist Nonconsequentialist EthicsEthics. The morality of an act is based in the . The morality of an act is based in the act act itselfitself..

IntroductionIntroductionTeleological EthicsTeleological Ethics

In our last session, we looked at the In our last session, we looked at the teleological (= consequentialist) ethical system teleological (= consequentialist) ethical system call call UtilitarianismUtilitarianism.. The moral or ethical act in a particular situation is The moral or ethical act in a particular situation is

the act that the act that increases what is good for the increases what is good for the greatest greatest number of peoplenumber of people..

The “what is The “what is goodgood for the greatest number of people” is for the greatest number of people” is taken to be the taken to be the happiness, pleasurehappiness, pleasure of the greatest of the greatest number of people.number of people.

IntroductionIntroductionDeontological Ethical SystemsDeontological Ethical Systems

In earlier sessions, we discussed three In earlier sessions, we discussed three deontologicaldeontological systems of ethics (= acts themselves are systems of ethics (= acts themselves are intrinsicallyintrinsically good or bad):good or bad): The The Divine Command Theory.Divine Command Theory. A good act is whatever A good act is whatever

God wills, and a bad act whatever God prohibits.God wills, and a bad act whatever God prohibits. Natural Law Ethics.Natural Law Ethics. Our reason can discern which acts Our reason can discern which acts

are good or bad because God has imprinted this are good or bad because God has imprinted this information in our natures and in the world about us.information in our natures and in the world about us.

The The ethics of Immanuel Kant.ethics of Immanuel Kant. There is a “moral law” that There is a “moral law” that is part of the fabric of reality in the same way as are the is part of the fabric of reality in the same way as are the laws of logic and mathematics, a law that is encapsulated in laws of logic and mathematics, a law that is encapsulated in the “Categorical Imperative” (= “The Golden Rule”).the “Categorical Imperative” (= “The Golden Rule”).

IntroductionIntroduction Ethics Based On Love: AgapeismEthics Based On Love: Agapeism

Today, we discuss a particularly Christian Today, we discuss a particularly Christian ethical movement based on the idea that there ethical movement based on the idea that there is only is only one absolute principleone absolute principle on which we on which we should base judgments on whether an act is should base judgments on whether an act is rightright or or wrongwrong..

This one principle:This one principle: AgapeAgape or or self-giving loveself-giving love of our neighbor.of our neighbor.

““Beloved, let us love one another, Beloved, let us love one another, because love is from God; everyone because love is from God; everyone who loves is born of God and knows who loves is born of God and knows God. Whoever does not love does not God. Whoever does not love does not know God, for God is love. God’s love know God, for God is love. God’s love was revealed among us in this way: was revealed among us in this way: God sent his only Son into the world so God sent his only Son into the world so that we might live through him. … that we might live through him. … Beloved, since God loved us so much, Beloved, since God loved us so much, we also ought to love one another.”we also ought to love one another.”

-1 John 4:7-11 (NRSV)-1 John 4:7-11 (NRSV)

When the Pharisees heard that [Jesus] had When the Pharisees heard that [Jesus] had silenced the Sadducees, they gathered silenced the Sadducees, they gathered together, and one of them, a lawyer, asked together, and one of them, a lawyer, asked him a question to test him. “Teacher, which him a question to test him. “Teacher, which commandment in the law is the greatest?” commandment in the law is the greatest?” [Jesus] said to him, [Jesus] said to him, “You shall love the Lord “You shall love the Lord your God with all your heart, and with all your God with all your heart, and with all your soul, and with all your mind.” This is the your soul, and with all your mind.” This is the greatest and first commandment. And a greatest and first commandment. And a second is like it: “You shall love your second is like it: “You shall love your neighbor as yourself.” On these two neighbor as yourself.” On these two commandments hang all the law and the commandments hang all the law and the prophets.prophets.

- Matthew 22:34-40 (NRSV)- Matthew 22:34-40 (NRSV)

Agape and ErosAgape and Eros

Agape and ErosAgape and ErosAnders NygrenAnders Nygren

Anders Nygren (1890-1978), professor at the Anders Nygren (1890-1978), professor at the University of Lund, and later the Lutheran University of Lund, and later the Lutheran Bishop of Lund, wrote an influential 3-volume Bishop of Lund, wrote an influential 3-volume study of Christian love study of Christian love Agape and ErosAgape and Eros..

Christianity he argued, had brought the idea of Christianity he argued, had brought the idea of AgapeAgape, or self-giving love, into a world , or self-giving love, into a world dominated by dominated by ErosEros, or self-regarding love, and , or self-regarding love, and caused a revolution in thinking about morality.caused a revolution in thinking about morality.

Agape and ErosAgape and ErosErosEros

ErosEros = self-regarding love. = self-regarding love. ErosEros is: is: Not merely earthly or sensual love.Not merely earthly or sensual love. Love that thrusts upward into the divine, but does so Love that thrusts upward into the divine, but does so

acquisitively, egocentrically, anxiouslyacquisitively, egocentrically, anxiously ““an appetite, a yearning desire, which is aroused an appetite, a yearning desire, which is aroused

by the attractive qualities of its object; and in by the attractive qualities of its object; and in Eros-love man seeks God in order to satisfy his Eros-love man seeks God in order to satisfy his spiritual hunger by the possession and enjoyment spiritual hunger by the possession and enjoyment of the Divine perfections.”of the Divine perfections.” (from translator’s prefix to (from translator’s prefix to Agape and ErosAgape and Eros))

Agape and ErosAgape and ErosAgapeAgape

AgapeAgape = self-giving love. = self-giving love. AgapeAgape is is Love that begins in God, who pours out God’s self Love that begins in God, who pours out God’s self

in love for God’s creatures.in love for God’s creatures. Love that moves downward from God to Love that moves downward from God to

humanity.humanity. Love whose distinctive feature is freedom in Love whose distinctive feature is freedom in

giving.giving.

Agape and ErosAgape and ErosDistinctionsDistinctions

ErosEros is acquisitive desire is acquisitive desire and longing.and longing.

AgapeAgape is sacrificial giving. is sacrificial giving.

ErosEros is an upward is an upward movement.movement.

AgapeAgape comes down. comes down.

ErosEros is man’s way to God. is man’s way to God. AgapeAgape is God’s way to is God’s way to man.man.

ErosEros is man’s effort: it is man’s effort: it assumes that man’s assumes that man’s salvation is his own work.salvation is his own work.

AgapeAgape is God’s grace: is God’s grace: salvation is the work of salvation is the work of Divine love.Divine love.

Nygren, Agape and Eros, p. 210


ErosEros is egocentric love, a is egocentric love, a form of self-assertion of form of self-assertion of the highest, noblest, the highest, noblest, sublimist kind.sublimist kind.

AgapeAgape is unselfish love, it is unselfish love, it “seeketh not its own,” it “seeketh not its own,” it gives itself away.gives itself away.

ErosEros seeks to gain its life, seeks to gain its life, a life divine, immortalised.a life divine, immortalised.

AgapeAgape lives the life of lives the life of God, therefore dares to God, therefore dares to “lose it.”“lose it.”

ErosEros is the will to get and is the will to get and possess which depends on possess which depends on want and need.want and need.

AgapeAgape is freedom in is freedom in giving, which depends on giving, which depends on wealthy and plenty.wealthy and plenty.



ErosEros is primarily is primarily man’s man’s love; God is the love; God is the objectobject of of ErosEros. Even when it is . Even when it is attributed to God, attributed to God, ErosEros is is patterned on human love.patterned on human love.

AgapeAgape is primarily is primarily God’s God’s love; God love; God isis AgapeAgape. Even . Even when it is attributed to when it is attributed to man, man, AgapeAgape is patterned is patterned on Divine love.on Divine love.

ErosEros is determined by the is determined by the quality, the beauty and quality, the beauty and worth, of its object; it is worth, of its object; it is not spontaneous but not spontaneous but “evoked,” “motivated.”“evoked,” “motivated.”

AgapeAgape is sovereign in is sovereign in relation to its object, and is relation to its object, and is directed to both “the evil directed to both “the evil and the good”; it is and the good”; it is spontaneous, “overflowing, spontaneous, “overflowing, unmotivated.”unmotivated.”



ErosEros recognizes valuerecognizes value in in its object – and loves it.its object – and loves it.

AgapeAgape loves – and loves – and creates creates valuevalue in its object. in its object.


Agape and ErosAgape and ErosAgape and Love of NeighborAgape and Love of Neighbor

God’s Agape … is both the criterion and the God’s Agape … is both the criterion and the source of all that can be called Christian source of all that can be called Christian love. This Divine love … has its direct love. This Divine love … has its direct continuation in Christian neighborly love, continuation in Christian neighborly love, which having received everything freely from which having received everything freely from God is prepared also to give freely. … It God is prepared also to give freely. … It [Christian neighborly love] is God’s own [Christian neighborly love] is God’s own Agape which seeks to make its way out into Agape which seeks to make its way out into the world through the Christian as its the world through the Christian as its channel.channel.

- Nygen, - Nygen, Agape and ErosAgape and Eros, p. 218., p. 218.

Agape and ErosAgape and ErosCriticismsCriticisms

Criticisms of Nygren’s distinctions include:Criticisms of Nygren’s distinctions include: Love has several forms of expression, and a Love has several forms of expression, and a

division into merely two (division into merely two (ErosEros and and AgapeAgape) is too ) is too simplistic.simplistic.

Human beings must have the capacity to love Human beings must have the capacity to love selflessly if God’s love is to make contact with selflessly if God’s love is to make contact with human beings. human beings. AgapeAgape therefore is not solely a love therefore is not solely a love that come down from God.that come down from God.

ErosEros is also a divine creation, and so like is also a divine creation, and so like AgapeAgape, , also can be said to come down from God.also can be said to come down from God.

Agape and ErosAgape and ErosEthical Systems Based on AgapeEthical Systems Based on Agape

Nygren’s argument:Nygren’s argument: that Christianity had brought the idea of that Christianity had brought the idea of AgapeAgape, of , of

self-giving love, into a world dominated by self-giving love, into a world dominated by ErosEros, , or self-regarding love, and caused a revolution in or self-regarding love, and caused a revolution in thinking about morality,thinking about morality,

spurred the development of distinctively spurred the development of distinctively Christian ethical systems based on the Christian ethical systems based on the principle of principle of AgapeAgape or self-giving love. or self-giving love.

Paul Ramsey’sPaul Ramsey’sRule AgapeismRule Agapeism

Rule AgapeismRule AgapeismRamsey’s Basic Christian EthicsRamsey’s Basic Christian Ethics

In In Basic Christian EthicsBasic Christian Ethics (1950) Paul Ramsey (1913 (1950) Paul Ramsey (1913 to 1988; Harrington Spear to 1988; Harrington Spear Paine Professor of Paine Professor of Religion at Princeton Religion at Princeton University) proposed that University) proposed that there should be only there should be only one one absolute principleabsolute principle to judge to judge the morality of an act: the morality of an act: Christian Agape-Love.Christian Agape-Love.

Rule AgapeismRule AgapeismRamsey’s Basic Christian EthicsRamsey’s Basic Christian Ethics

He did not reject having rules for behavior, but He did not reject having rules for behavior, but he argued that:he argued that:

such rules are valid only insofar as they are such rules are valid only insofar as they are grounded in and embody Christian lovegrounded in and embody Christian love.. Christian Love alone must reside on the “ground Christian Love alone must reside on the “ground

floor” of Christian ethics.floor” of Christian ethics. His ethic is sometimes termed His ethic is sometimes termed Rule AgapeismRule Agapeism

because it accepts the utility of rules for behavior – because it accepts the utility of rules for behavior – to the degree that they are grounded in and to the degree that they are grounded in and embody Christian love.embody Christian love.

Rule AgapeismRule AgapeismMeaning of Christian LoveMeaning of Christian Love

Christian Love is an agape love which he Christian Love is an agape love which he defined as:defined as: The love of neighbor as we love ourselves = The love of neighbor as we love ourselves =

“neighbor-love, ” “Neighbor-regarding concern for “neighbor-love, ” “Neighbor-regarding concern for others.”others.”

An “Obedient love,” or “grateful obedience” to An “Obedient love,” or “grateful obedience” to Jesus’ work of redemption for us.Jesus’ work of redemption for us.

A love that is known only through knowing Jesus A love that is known only through knowing Jesus Christ.Christ.

A Christocentric loveA Christocentric love

Rule AgapeismRule AgapeismSources of Christian LoveSources of Christian Love

The sources of Christian Love:The sources of Christian Love: 1. The Righteous of God = God’s way of dealing 1. The Righteous of God = God’s way of dealing

with people as seen in Jesus’ selfless work of with people as seen in Jesus’ selfless work of redemption.redemption.

Allows us to response in “obedient gratitude” and Allows us to response in “obedient gratitude” and “obedient love”“obedient love”

Christian love can therefore only be understood “by Christian love can therefore only be understood “by decisive reference to the controlling love of Christ” (p. decisive reference to the controlling love of Christ” (p. 21)21)

2. The Kingdom of God2. The Kingdom of God

Rule AgapeismRule AgapeismChristian Love and LawChristian Love and Law

While rules for behavior grounded in and embodying While rules for behavior grounded in and embodying Christian love can be useful, the Christian love can be useful, the bedrock foundationbedrock foundation of Christian ethics is Christian love alone.of Christian ethics is Christian love alone. Therefore, on this foundational level, the Christian ethic is Therefore, on this foundational level, the Christian ethic is

“an ethic without rules.”“an ethic without rules.” Ramsey summarized Jesus’ attitude to the Law: Ramsey summarized Jesus’ attitude to the Law: “A “A

faithful Jew stayed as close as possible to faithful Jew stayed as close as possible to observance of the law even when he had to observance of the law even when he had to depart from it. Jesus stayed as close as depart from it. Jesus stayed as close as possible to the fulfillment of human need, no possible to the fulfillment of human need, no matter how wide of the sabbath law this led matter how wide of the sabbath law this led him.”him.” (Ramsey p. 56) (Ramsey p. 56)


““Everything is lawful, everything is Everything is lawful, everything is permitted which Christian love permits”permitted which Christian love permits” and and “everything is demanded which “everything is demanded which Christian love requires.”Christian love requires.” (Ramsey p. 79) (Ramsey p. 79)


Christian love as the single foundational principle of Christian love as the single foundational principle of the Christian ethic allows a fluidity not found in the Christian ethic allows a fluidity not found in systems where rules and laws are fundamental:systems where rules and laws are fundamental:

““Christian love whose nature is to allow itself Christian love whose nature is to allow itself to be guided by the needs of others changes to be guided by the needs of others changes its tactics as easily as it stands fast; it does its tactics as easily as it stands fast; it does either only on account of the quite either only on account of the quite unalterable strategy of accommodating itself unalterable strategy of accommodating itself to neighbor-needs.”to neighbor-needs.” (Ramsey p. 80) (Ramsey p. 80)

Rule AgapeismRule AgapeismPersonal RightsPersonal Rights

In Ramsey’s ethic, personal rights are In Ramsey’s ethic, personal rights are “backward derived” from neighbor-love.“backward derived” from neighbor-love.

A claim of a personal right by my neighbor is A claim of a personal right by my neighbor is actually a claimactually a claim““that my neighbor possesses them in that my neighbor possesses them in me. If my neighbor possesses them in me. If my neighbor possesses them in me, these rights are my duties, duties me, these rights are my duties, duties to myself which also, if they are to myself which also, if they are Christian duties, I owe to my neighbor Christian duties, I owe to my neighbor for Christ’s sake.”for Christ’s sake.” (Ramsey p. 187) (Ramsey p. 187)

Joseph Fletcher’s Joseph Fletcher’s Act AgapeismAct Agapeism

Act AgapeismAct AgapeismFletcher’s Situation EthicsFletcher’s Situation Ethics

In 1966, Joseph Fletcher, Dean of St. Paul’s In 1966, Joseph Fletcher, Dean of St. Paul’s Cathedral in Cincinnati and later professor of social Cathedral in Cincinnati and later professor of social ethics at the Episcopal School of Theology in ethics at the Episcopal School of Theology in Cambridge, published Cambridge, published Situation Ethics: The New Situation Ethics: The New MoralityMorality (touted by his publishers as an “explosive” (touted by his publishers as an “explosive” book that “will offend some, excite many, and book that “will offend some, excite many, and challenge all!”)challenge all!”)

Like Ramsey, he too proposed that there is only Like Ramsey, he too proposed that there is only one one absolute principleabsolute principle to judge the morality of an act: to judge the morality of an act: Christian Agape-Love.Christian Agape-Love.

Act AgapeismAct AgapeismLove Alone is Always GoodLove Alone is Always Good

““There is only one thing that is always There is only one thing that is always good and right, intrinsically good good and right, intrinsically good regardless of context … and that one regardless of context … and that one thing is love.”thing is love.” (Fletcher p. 60) (Fletcher p. 60)

““When we say that love is always good, When we say that love is always good, what we mean is that whatever is loving what we mean is that whatever is loving in any particular situation is good.”in any particular situation is good.” (Fletcher p. 61)(Fletcher p. 61)

Act AgapeismAct AgapeismLove Alone is Always GoodLove Alone is Always Good

Crook summarizes Fletcher’s thesis (Crook p. Crook summarizes Fletcher’s thesis (Crook p. 36):36): ““Because love alone is good, whatever is Because love alone is good, whatever is

loving in any situation is good and loving in any situation is good and whatever is unloving is bad.whatever is unloving is bad.

No action is intrinsically good or evil; all No action is intrinsically good or evil; all actions are good or evil in terms of actions are good or evil in terms of whether they help or hurt persons.”whether they help or hurt persons.”

Act AgapeismAct AgapeismFletcher vs. RamseyFletcher vs. Ramsey

Fletcher and Ramsey agree that there should be only Fletcher and Ramsey agree that there should be only one absolute principleone absolute principle to judge the morality of an act: to judge the morality of an act: Christian Agape-Love.Christian Agape-Love.

However:However: Whereas Ramsey suggested that rules grounded in and Whereas Ramsey suggested that rules grounded in and

embodying Christian love could be useful guides to help us embodying Christian love could be useful guides to help us when we confront a particular situation,when we confront a particular situation,

Fletcher claimed that we can Fletcher claimed that we can never never decide in advance what decide in advance what is the right thing.is the right thing.

““Love Decides Then and There:” every situation is Love Decides Then and There:” every situation is unique and without precedent. We must always unique and without precedent. We must always decide decide in the situationin the situation the loving thing to do. the loving thing to do.

Act AgapeismAct AgapeismSituation EthicsSituation Ethics

Because of his radical and uncompromising emphasis Because of his radical and uncompromising emphasis on the need to on the need to always decide in the situationalways decide in the situation when when one is confronted with a choice of actionsone is confronted with a choice of actions, Fletcher’s , Fletcher’s ethic has been termed an ethic has been termed an Act Agapeism Act Agapeism (versus (versus Ramsey’s Ramsey’s Rule AgapeismRule Agapeism))

The title of his book: The title of his book: Situation Ethics, A New Situation Ethics, A New MoralityMorality, gave name to what his theory of ethics , gave name to what his theory of ethics came to be known as: came to be known as: Situation EthicsSituation Ethics Situation EthicsSituation Ethics: “The theory invented by Joseph : “The theory invented by Joseph

Fletcher which says that there are no moral rules or guides Fletcher which says that there are no moral rules or guides other than Christian love – what is moral in any situation is other than Christian love – what is moral in any situation is the loving thing to do in that situation” (from the Glossary the loving thing to do in that situation” (from the Glossary in Thiroux, in Thiroux, Ethics, Theory and Practice, 8Ethics, Theory and Practice, 8thth Edition Edition, p. , p. 509)509)

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