Why Love is Not the Answer

The following is from a talk that Stanley Hauerwas gave to the Duke Youth Academy in 2005. Having worked in youth ministry for a pretty long time I think it is important to see what Hauerwas is saying here. There is so much more to Jesus than we are teaching our youth about. The talk in its entirety can be found here:

http://www.valpo.edu/cresset/2006_Lent_Hauerwas.pdf


Why Love is Not the Answer

One of the difficulties for anyone trying to figure out what it might mean to be a Christian in America is that our very familiarity with Christianity has made it difficult to hear what is read to us Sunday after Sunday from the Bible. For example, many of you, when you are talking with friends about life, might say that what makes you a Christian is a “personal relationship with Jesus.” Such a relation, you might suggest, is about trying to be a loving person. You might even suggest that Christians are to love one another because our sins have been forgiven.

There is no question that love between the persons of the Trinity is at the very heart of the Christian faith. But I think nothing is more destructive to the Christian faith than the current identification of Christianity with love. If God wants us to be more loving, why do you need Jesus to tell us that? If Christianity is about the forgiveness of our sins, then why did Jesus have to die? If God is all about love, why go through the trouble of being this man, Jesus? Why didn’t God simply tell us through an appropriate spokesman (it could have been Jesus) that God wants us to love one another? God, in such a faith, becomes that great OK who tells us we are OK and, therefore, we are taught we should tell one another we are OK. But if Jesus is the proclamation of the great “OK” why would anyone have bothered putting him to death? There must have been some terrible failure in communication.

One of the problems with identifying Christianity with love is how such a view turns out to be anti-Semitic and anti-Catholic. The Jews and Catholics become identified with law and dogma, in contrast to Protestant Christians who are about love. Such a view assumes that any form of faith that creates divisions must be retrograde because such a faith is not about loving. Of course, when love becomes what Christianity is all about, we can make no sense of Jesus’ death and resurrection.

For example, consider how the temptation narrative of Jesus in the fourth chapter of Luke must be read if Jesus is all about love. It is as if we think Jesus went out to find himself. We are told that he “was driven out” by the devil no less, but we know such language is “mythical.” Such language was used to help us understand the spiritual struggle Jesus must have been going through, that is, he was confronting the existential nothingness of existence which was necessary for his ability to make an authentic choice about how he would live his life.

Returning from this desert, the disciples note that he looks as if he has been through a very rough time. “Man, you look like you have been to hell and back,” they might say. (No doubt they must have said something like this, for otherwise how do we explain the language of being tempted by the devil.) In response, Jesus can be imagined to say, “You are right, I have had a rough forty days, but I have come to recognize what God wants from us. So I feel compelled to lay this big insight on you. I have come to realize that God, or whatever we call that which we cannot explain, wants us to love one another. There, I have said it, and I am glad I did.”

Ask yourself: If that is what Jesus is all about—getting us to love one another—why did everyone reject him? They did so, I think, because when Jesus was told by the devil he would be given the power to turn stones to bread, he refused; when Jesus was offered authority over all the kingdoms of this world, he refused; when he was offered the possibility he would not die, he refused. Note that Jesus was offered the means to feed the hungry, the authority to end war between peoples, and even the defeat of death itself. But he refused these goods. He did so because Jesus knows God’s kingdom cannot be forced into existence with the devil’s means.

But note that Jesus’ refusal to play the devil’s game does not mean the kingdom he proclaims is not political. Jesus’work is political, but the kingdom politics he represents is one that comes through the transformation of the world’s understanding of how to achieve good results. Jesus refuses to use the
violence of the world to achieve “peace.” But that does not mean he is any less political or that he is not about the securing of peace. It is, therefore, not accidental that after the temptation narrative we see Jesus in a synagogue on the Sabbath reading from the scroll of Isaiah. The passage he reads says,

The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord’s favor (Luke 4:18–19).

After reading this Jesus sat down and said, “Today this scripture has been fulfilled in your hearing.”

The offense is not that Jesus wanted his followers to be loving; the offense is Jesus. Jesus is the politics of the new age. He is about the establishment of a kingdom. He is the one who has created a new time that gives us time not only to care for the poor but to be poor. Jesus is the one who makes it possible to be nonviolent in a violent world. We should not be surprised that Jesus is the embodiment of such politics. After all, Mary’s song promised that the proud would have their imaginations “scattered,” the powerful would be brought down from their thrones, the rich would be sent away empty, the lowly would be lifted up, and the hungry would be filled with good things. Is it any wonder that the world was not prepared to welcome this savior?