Author’s Note: This is part of an essay I wrote for an ethics class last semester on political theology and love. I wrote it at the height of the presidential election, and it seemed appropriate at the time. In the wake of yesterday’s events with Jason Collins being the first major professional athlete to come out as a homosexual, and to see the dismal response from many right-wing Christians, I felt that it was once again appropriate.
Rarely can complex issues such as abortion (including the nature of personhood and when a fetus becomes a person), homosexual marriage, war, racial injustice and economic woes be condensed to bumper sticker slogans. Unfortunately, most political discourse is terribly reductionistic and deals only in short, quotable platitudes. Everything must be tweetable and sound-bite worthy.
Christians on both the right and the left have largely given in to the culture’s idea of what politics should be. Rather than standing above the fray and retaining our own unique voice, we’ve become just another voice in the mob making noise. In response to this, Ross Douthat says, “For all its piety and fervor, today’s United States needs to be recognized for what it really is: not a Christian country, but a nation of heretics.”
What seems to be infecting the church is a hermeneutic of fear and suspicion. Nothing is what it seems, the other is always against us, and anyone who disagrees with us is automatically our enemy. The heart of the problem with American Christianity in regards to it’s political engagement is that we have bought into the lie that we must demonize our enemies. In so doing, we strip them of their personhood and their God-image. We enact violence on the other rather than show them love. We have bought in to the us vs. them mentality that has come to dominate much political discourse in the last few decades. There also seems to be a move away from the Church as an inherently political institution. Politics have become either an-ecclesial or anti-ecclesial rather than realizing that there is no such thing as an a-political theology.
The counter to this is to embrace a hermeneutic of love, a hermeneutic that sees all of reality through the radical, self-giving love of Christ. We need to be driven by the absurd love demonstrated in Christ. As Glen Stassen and David Gushee say, “Jesus taught that participation in God’s reign requires the disciplined practices of a Christ-following counter-cultural community that obeys God by publicly engaging in working for justice and refusing to trust in the world’s power and authorities.” The hermeneutic of love drives us not necessarily to do social justice in order to do evangelism, but to do social justice because we have a sincere love for the other and want what is best for them.
A hermeneutic of love begins with silence seeking understanding. Christians should be knowledgeable about the myriad complexities of any political issue before engaging. Graham Ward says, “The world is changing. And we have to understand how even if we get lost in the thickets when we try to sort out the complexities of why.” If Christians are to be fair to their opponents, we must first understand what our opponents are saying and why they are saying it. To misrepresent an opponent’s position is to enact violence on that person and to sin against them by bearing false witness.
The hermeneutic of love is also defined by an engagement with the Real against the Ideological. Christians are obligated to sort through the spin, the lies and the partisanship to pierce into the truth of things. Dietrich Bonhoeffer says, “Without God, all seeing and perceiving of things and laws become abstraction.” The Ideological engagement with politics consists of dealing in abstractions rather than loving real people. It is this dealing with abstractions that leads Christians to forget that at the other end of their scathing remarks and actions are real people created in the image of God with real problems and pains that need to be addressed. The hermeneutic of love always remembers that our decisions and rhetoric impact real people who need to know that they are loved.
The way forward for Christians consists of demonstrating the hermeneutic of love through the humility of repentance for our past wrongs. We must repent for not speaking out for the oppressed. We must repent for forgetting that on the other end of our chicken sandwiches and protests and tweets are real people who deserve to be loved and who possess the image of God. We must repent for forgetting that the woman who is seeking an abortion is in desperate need of love, not condemnation. We must repent for selling the gospel to our partisan (Republican or Democrat, Right or Left) political ideals.
The hermeneutic of love understands that we have been made free through the death and resurrection of Christ, but it understands that this freedom is not a freedom-for-ourselves but rather a freedom-for-the-other. We are made free to be in loving relationship with the other in whom we encounter God. We do not seek our own good in the political process, but the good of the other. This has nothing to do with Utilitarian ideals, but with a concrete love for the other. It drives justice and humility for the Christian. Just as God has bound himself to us through the creation and the atonement, so the other is bound to us by our Christ-likeness. We are free to give ourselves entirely to the other and to seek their well-being above our own.
Ultimately, the hermeneutic of love should be the driving force behind all that we do. There is no room for selfish political battles or for a culture war that leaves a trail of wounded people behind the righteous soldiers. The hermeneutic of love drives us beyond our books and institutions, beyond our gated communities and private schools, and beyond our selfish ambition to care for the neighbor, to seek justice for the oppressed, to love the outsider, and to heal the wounds caused by the dominating hermeneutic of fear.
 Ross Douthat, Bad Religion: How We Became a Nation of Heretics (New York: Free Press, 2012), 6.
 Glen H. Stassen and David P. Gushee, Kingdom Ethics: Following Jesus in Contemporary Context (Downers Grove: IVP Academic, 2003), 468.
 Graham Ward, The Politics of Discipleship: Becoming Postmaterial Citizens (Grand Rapids: Baker Academic, 2009), 23.
 See Miroslav Volf, The End of Memory: Remembering Rightly in a Violent World (Grand Rapids: William B. Eerdmans Publishing Company, 2006), 47-62.
 Dietrich Bonhoeffer, Ethics, ed. Clifford J. Green, trans. Reinhard Krauss, Charles C. West, and Douglas W. Stott (Minneapolis: Fortress Press, 2009), 49.
 See Dietrich Bonhoeffer, Creation and Fall: A Theological Exposition of Genesis 1-3, ed. John W. De Gruchy, trans. Douglas Stephen Bax (Minneapolis: Fortress Press, 1997), 63.