Agape: The Foundation of Situation Ethics
Summary
Agape (ἀγάπη, pronounced "ah-GAH-pay") is a Greek word meaning unconditional, self-giving love—the highest form of love in Christian ethics. Unlike romantic love (eros) or friendship love (philia), agape is a rational choice, not an emotion: it is "good will at work in partnership with reason." Jesus commanded agape as the greatest commandment: "Love your neighbour as yourself" (Luke 10:27). Joseph Fletcher (1905-1991) made agape the sole foundation of Situation Ethics in his 1966 book Situation Ethics: The New Morality. For Fletcher, every moral decision should aim to maximise agape—produce the most loving outcome for the most people. Unlike legalism (rigid rules) or antinomianism (no rules), Situation Ethics is a "middle way": any rule can be broken if doing so produces more love. Agape is universal—extended to friends, strangers, and enemies—and requires treating others as you would treat yourself.
Detailed Explanation
What Is Agape?
Definition
- Agape is the Greek word for unconditional, self-sacrificing love.
- It is "the highest form of love" and refers specifically to God's love for humanity andhumanity's love for God and neighbour.
Key Characteristics
- Unconditional: Not based on the recipient's merit or worthiness
- Self-giving: Sacrificial; puts others' needs before your own
- Non-reciprocal: Doesn't expect anything in return
- Neighbour-regarding: Focused on others' welfare, not your own
- Universal: Extended to everyone—friends, strangers, even enemies
Agape vs. Other Types of Love
Greek Words for Love
| Type | Meaning | Example |
|---|---|---|
| Eros | Romantic/sexual love | Love between spouses |
| Philia | Friendship love; affection | Love between friends |
| Storge | Family love; belonging | Love between parents and children |
| Agape | Unconditional, self-giving love | God's love for humanity; love of neighbour |
The Crucial Difference:
- Eros, philia, and storge are based on feelings—you love because you feel love.
- Agape is an attitude and a choice—you love because you will to love.
Fletcher's Quote:
Agape is "good will at work in partnership with reason"—not an emotion or desire.
Agape in the New Testament
Jesus' Teaching
Jesus identified agape as the greatest commandment:
"Love the Lord your God with all your heart, and with all your soul, and with all your strength and with all your mind; and your neighbour as yourself" (Luke 10:27)
St. Paul's Teaching
- "Love does no harm to its neighbour. Therefore love is the fulfilment of the law" (Romans 13:10)
- 1 Corinthians 13 describes agape as patient, kind, not envious, not boastful.
Jesus as the Model of Agape
"Greater love has no one than this, that he lay down his life for his friends" (John 15:13)
Jesus' death on the cross is the ultimate expression of agape—self-sacrifice for the good of others.
Joseph Fletcher and Agape
Who Was Joseph Fletcher?
- Joseph Francis Fletcher (1905-1991) was an American Episcopal priest and theologian.
- He developed Situation Ethics in his 1966 book Situation Ethics: The New Morality.
Fletcher's Definition of Agape
Key Points:
For Fletcher, agape is:
- "Giving love—non-reciprocal, neighbour-regarding"
- "Good will at work in partnership with reason"
- Not a feeling but an attitude of willing the good of others
- The only intrinsically good thing
Not About Liking:
- Fletcher emphasises: "Love wills the neighbour's good whether we like him or not".
- You can love someone without liking them.
- Agape loves the unlovable—even enemies.
Agape as the Foundation of Situation Ethics
The Central Claim
- Fletcher argued that agape is the only thing that is intrinsically good.
- All moral decisions should serve one goal: maximising agape.
Jesus' Command
Fletcher interprets Jesus' teaching that agape is the "greatest commandment" to mean: all other rules only have value insofar as they enable agape. If a rule prevents the most loving outcome, it should be broken.
The Baby Example:
Fletcher gives this controversial example: A family is hiding from bandits. Their baby starts crying, which will reveal their hiding place. Fletcher says it's the most loving thing to kill the baby because otherwise everyone—including the baby—will die anyway. This illustrates how agape can justify breaking normal moral rules ("do not kill").
The "Agapeic Calculus"
Definition
Fletcher uses the term "agapeic calculus" to describe how we should calculate the right action.
The Principle:
Aim for "the greatest amount of neighbour welfare for the largest number of neighbours possible". This is similar to utilitarianism's "greatest happiness for the greatest number"—but with love instead of happiness.
The Three Approaches: Legalism, Antinomianism, Situationism
Fletcher's "Middle Way"
Fletcher saw two extreme approaches to ethics:
1. Legalism:
- Following fixed rules absolutely, no matter the situation.
- Problem: Rules can't anticipate every situation; blind obedience can cause harm.
- Example: Telling the truth even when it leads to someone's death.
2. Antinomianism:
- Having no rules at all; deciding randomly or spontaneously.
- Problem: No moral guidance; chaos; relativism.
3. Situationism (Fletcher's Middle Way):
- Using agape as the only absolute.
- Rules exist and are generally useful, but can be broken when love requires it.
- The Situationist's Approach: "The situationist follows a moral law or violates it according to love's need".
The Four Working Principles
How to Apply Agape
Fletcher's Four Working Principles:
1. Pragmatism:
The moral course of action must work in practice—it must actually produce the most loving outcome. Theory alone isn't enough; results matter.
2. Positivism:
Ethics begins with faith in love—not pure reason. No rational argument can prove you should love;it's a free choice to accept Jesus' command. You freely choose to make agape your supreme value.
3. Relativism:
There are no fixed rules except agape itself. What's right depends on the situation—the context determines the loving action.
4. Personalism:
People come before rules. As Jesus said: "The Sabbath was made for man, not man for the Sabbath". Rules exist to serve human welfare; when they don't, they should be broken.
Strengths of Agape as an Ethical Foundation
Strength 1: Focuses on People, Not Abstract Rules
Agape puts human welfare at the centre of ethics. It avoids the harshness of rigid legalism that can harm people.
Strength 2: Flexible and Responsive
Agape can respond to unique situations. No fixed rules that fail in complex, edge-case scenarios.
Strength 3: Grounded in Jesus' Teaching
Jesus explicitly said love is the greatest commandment (Luke 10:27). Fletcher builds directly on this biblical foundation.
Strength 4: Universal Appeal
Agape can be embraced by both religious and non-religious people. The idea that love should guide decisions has wide appeal.
Criticisms of Agape as an Ethical Foundation
Criticism 1: Too Vague
What's the "most loving" action? People can disagree. Does loving one person harm another? Agape doesn't give clear guidance.
Criticism 2: Can Justify Anything
If "the end justifies the means," terrible actions could be justified as "loving." Fletcher's baby example is ethically troubling to many.
Criticism 3: Unpredictable Outcomes
How can we know in advance what's most loving? Consequences are hard to predict. We might make terrible mistakes.
Criticism 4: No Objective Standard
Without rules, morality becomes subjective. What's loving to one person might not be loving to another. This can lead to relativism.
Scholarly Perspectives
"The situationist follows a moral law or violates it according to love's need. Agape is giving love—non-reciprocal, neighbour-regarding. Love wills the neighbour's good whether we like him or not. The ultimate norm of Christian decisions is love: nothing else."
— Joseph Fletcher, Situation Ethics: The New Morality (1966)
Context: Fletcher's core definition of agape and its role in Situation Ethics—agape is unconditional, self-giving love that serves as the sole absolute in moral decision-making, allowing rules to be broken when love requires it.
"Agape is good will at work in partnership with reason. It is an attitude rather than a feeling or desire. It seeks the neighbour's best interests. Agape should be extended to everybody whether we like them, whether we don't, whether they're friends, whether they're enemies, whether they deserve it or not."
— Joseph Fletcher, Situation Ethics (1966), as summarised in A-Level teaching
Context: Fletcher distinguishes agape from emotional love—it's a rational attitude of willingothers' good, extended universally even to enemies and the undeserving.
Quick Reference: Agape Summary
| Aspect | Description |
|---|---|
| Definition | Unconditional, self-giving, neighbour-regarding love |
| Greek Word | ἀγάπη (agapē), pronounced "ah-GAH-pay" |
| Not a Feeling | An attitude and choice; "good will at work in partnership with reason" |
| Universal | Extended to everyone—friends, strangers, enemies |
| Jesus' Command | "Love your neighbour as yourself"—the greatest commandment |
| Fletcher's Use | Sole foundation of Situation Ethics; only intrinsically good thing |
| Agapeic Calculus | Greatest love for greatest number of neighbours |
| Middle Way | Between legalism (rigid rules) and antinomianism (no rules) |
| Strength | Focuses on people; flexible; grounded in Jesus' teaching |
| Criticism | Subjective; can justify terrible actions; ignores God's justice |
Key Takeaways
Agape: Greek word for unconditional, self-giving love—highest form of love
Not romantic (eros), friendship (philia), or family (storge) love—it's a choice, not a feeling
"Good will at work in partnership with reason"—an attitude, not an emotion
Jesus' greatest commandment: "Love your neighbour as yourself"
Fletcher made agape the sole foundation of Situation Ethics
Only intrinsically good thing; all rules serve agape or should be broken
"Love wills the neighbour's good whether we like him or not"—includes enemies
Middle way between legalism (rigid rules) and antinomianism (no rules)
Four working principles: pragmatism, positivism, relativism, personalism
Agapeic calculus: greatest love for greatest number
Criticism: subjective; can justify terrible actions; reduces Christianity to general well-wishing
Craig: ignores God's justice, holiness, and other divine attributes