In the wake of Charlottesville, the Internet can be divided into two (three) people: the people crying that we should all “love our enemy;” the people shouting “They are literally trying to kill me;” (and the neo-Nazi defenders, who promote killing the aforementioned people; don’t even go down that rabbit hole).
The crux of the argument between the first two groups: Can You Love the Enemy who is Trying to Kill You?
Can You Love the Enemy Who is Trying to Kill You?
Spoiler Alert: if you’re Christian, you have to find a way from here to there. Jesus himself says the problematic phrase “Love your enemies.” But there are some twists and turns before we get there.
The problem with the enemy-loving question, especially on the Internet, is that most people argue from a Kantian perspective. To be perfectly objective, Immanuel Kant is a German philosopher who tried to universalize his own privilege as a mechanism for ethical discernment. Those calling for enemy-loving are often trying to universalize a moral claim in order to apply it to someone else. More pointedly, they tend to be privileged people suggesting that because I am white and I have been your enemy, you must love me. People who have done wrong have a vested interest in convincing the wronged to love their enemies. This is why Kant is insufficient.
Taking Kant out of the equation, we have two other starting points.
John Stuart Mill at Kant’s Birthday (from Existential Comics).
There isn’t much to be surprised by in Charlottesville. There’s much to grieve, but none of it should be a surprise. All the elements of Saturday’s events have been in headlines for months, or years, and they are quintessential to this time: cars swerving into crowds; statues of Confederate warriors being removed; white nationalist rallies; Black Lives Matter; pedestrians injured. As if someone scrambled up bits of headlines until it yielded this.
What do we do now? Grief wants comfort. Comfort is action. We want to do something. We have to do something.
[Edit: The original draft of this post faced valid criticism for a why-can’t-we-all-get-along, syrup-y vision of white-Anabaptist heroism. A revised post, with this feedback in mind, is forthcoming in the Mennonite World Review. White Anabaptists have their own history of racism. Critiques of anti-oppression work are meaningless if they are veiled excuses for our own racism. This is not the moment—it is never the moment—for armchair calls for peace-in-order-to-avoid-examining-white-privilege. This column is not a critique of anti-oppression work–I have many non-pacifist friends doing valuable anti-oppression work and I will not criticize them for their effective, difficult work. This is a proposal for how white Anabaptists, because of their pacifist claims, can do uncomfortable, enemy-loving, transformative peacemaking at a theoretical and practical level.] Continue reading