Anna Loes

Writing Assignment #1

9/27/2020

Phil Stolzfus defines agape as “a form of loving action that is offered in a voluntary and

unconditional way- a type of giving without any expectation of receiving something in return”

(Stolzfus, 1). An agape-centered ethic then differs from a traditional ethical perspective because

when centered on agape, these perspectives are considered whole and complete and arguably

cannot exist without agape. James Keenan argues this exact point in Moral Wisdom where he

poses the questions of “If we start with love instead of freedom or truth, what happens? Why

start discussions of morality and ethics with love?” (Keenan, 11). He goes on to argue three vital

points to these questions: Jesus teaches us to, love precedes anything else we speak about, and

love is at the base of everything (Keenan, 12-13). The second of these reasons is the primary

focus and helps to illuminate why agape-centered ethics should be considered over traditional

ethical perspectives: because agape is “the foundation of moral life” (Keenan, 13). Peter Kreeft

reiterates this in his article “Agape the Key to God’s Presence” when he says “agape is the

catalyst that creates value” and “agape is the heart and soul of all value” (Kreeft, 1). While

traditional values toward social change, justice, and virtue are all vital within themselves,

without this idea of self-giving love, they mean virtually nothing.

C.S Lewis also speculates on this concept within Moral Wisdom: “Right actions done for

the wrong reason do not help to build the internal quality or character called a ‘virtue’” (Lewis,

80). We cannot consider ethical perspectives without this idea of agape because they simply fall

short. When we implement this idea of agape into our actions and these ethical considerations,
we are the true meaning back into them; “agape will lead to justice and true love of neighbor for

agape is ‘love in action’” (Kreeft, 3). We see this concept put into example within the sermon of

Phil Stolzfus. He brings up the concept of being a true neighbor by incorporating agape into

actions: “we respond as a community, as a neighborhood, by building peace through the weapon

of agape- through hospitality, restorative justice, taking on the perspective of those suffering at

the lowest rung of society” (Stolzfus, 3). We put agape into our daily works for justice and social

change and we see success. Without agape, Stolzfus even debates whether theses idea can exist,

as he classifies justice as “what love looks like in public” (Stolzfus, 1). So without this agape-

centering aspect, we would not even be able to begin considering these other ethical

perspectives.

So with all of this evidence of the superior nature of agape-centered ethics, why should

we even consider it? Why would we continuously give without any expectation of receiving

anything back? Kreef answers this simply by saying “agape is essential because it will lead to

everything else we need” and “it is for eternity” (Kreeft, 3-4). With these two points, we would

be simply naïve to reject this concept of agape. We could continue to act as a “good samaritan”

and continue to perform what we deem to be “good acts”, but without this concept of agape

implemented in these acts, God simply does not care for them and these acts mean nothing for

“fair without works of agape is dead”. (Kreeft, 2). Kreeft continues to drive this point home by

saying “good deeds without agape are nothing, for God does not want deeds but hearts” (Kreeft,

2). So while we may believe we are solidifying our place in heaven by doing good deeds, if we

do not do them within the concept of agape, they don’t matter.

While agape seems to also be solely about constant self-gift to others, it does apply

directly to ourselves. Agape not only forces the individual to consider others over themselves but
it even asks us to love ourselves unconditionally to create a better community. It is through this

unconditional self-love that we not only grow as an individual but we continue to develop the

concept of self-giving agape to others. Stolzfus describes this concept in his sermon by saying

“when we agape ourselves unconditionally, that also resonates throughout the rest of our life,

enhancing all other dimensions of agape that we experience and construct, and those dimensions,

those larger relationships and structure, at the same time, can act back upon us to support,

nurture, and enhance the agape of our inner life” (Stolzfus, 4). So not only does agape benefit

those we surround ourselves with, but it benefits ourselves as we continue to learn to love

ourselves better and in turn love our community better. What could be a bigger benefit than

learning to love ourselves better?

Without an agape aspect being included in ethical perspectives, we cannot begin to

implement these perspectives successfully because they cannot exist. Agape is vital in allowing

these perspectives of justice and social change to be successful because if we perform these

actions or works without agape, they simply do not matter in the eyes of God. God only cares

about the heart-driven with agape, not the works. Agape can even benefit us as it allows us to

continue to deepen our self-love while also learning to love our peers better. We must continue

to work on this concept of agape so that we can grow as an individual, grow as a community, and

continue to successfully implement ethical perspectives in our daily lives.