[i.e., love] for its fountainhead; a morality of the heart, not merely of outward conduct; a morality also broad and catholic, overleaping all arbitrary barriers erected by legal pedantry and natural selfishness.62
Of course, in the end he not only taught this ethic, he demonstrated it in an unforgettable way by his own self-sacrifice on the cross.
Note that this ethic is not a utilitarian ethic—it does not rest on a calculation of costs and benefits to either the individual or the society embracing it—but is presented as inherently worthy of adoption because of its source. As described later by the apostle Paul, love keeps no record of wrongs or of its own accomplishments (that is, it keeps no record of its costs or benefits). “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.”63
Second, Jesus teaches his early followers that the inner transformation required to adopt and practise this ethic involves committing yourself to and following a being morally superior to yourself who already embodies and practises this supreme ethic. As a result, he draws the disciples to himself, saying, “Love each other as I have loved you,” and points them and other seekers to a loving God as the ultimate source of this morality.64 When one such seeker asks, “Good teacher … what must I do to inherit eternal life?” Jesus replies, “Why do you call me good? … No one is good—except God alone.”65 God himself is the being who is morally superior to us all. Draw near to him, and you will draw near to the ultimate source of morality.
Note that Jesus does not disparage those who honestly strive to adhere to a code of ethics, in particular the law of Moses. In fact, Jesus says,
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore … whoever practices and teaches these commands will be called great in the kingdom of heaven.”66
But he teaches that the code of ethics contained in the law of Moses is to be fulfilled not by adding regulation on regulation or constantly tightening its compliance and enforcement regime but by committing ourselves to a person who embodies and practises it fully, in this case Jesus himself. Therefore, the code of ethics becomes a means to an end—a guardian or schoolmaster, as the apostle Paul was later to write—to drive us toward a relationship with that morally superior being who embodies and fulfills it.67
Third, Jesus demonstrates to the disciples that in the hands and company of himself, the embodiment of self-sacrificial love, his followers will begin to see moral and ethical issues in situations that the mere adherents to the law are blind to. For example, in his Sermon on the Mount he actually tightens the ethical demands of the law rather than relaxing them, saying,
“You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment … You have heard that it was said, ‘You shall not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”68
He rebukes the Pharisees in particular for professing to see a moral obligation to practise tithing even with respect to their use of spices but being blind to their moral obligations in weightier matters demanding justice, mercy, and faithfulness.69 At the same time, he cautions his followers against the opposite extreme—the danger to which moralists of every kind are particularly susceptible—of seeing moral and ethical issues in every particular situation involving others, even when such issues do not exist, while ignoring their own moral condition.70
Fourth, Jesus forms his followers into a “moral community,” one where the ethic of love is to be its distinguishing moral characteristic and whose members support one another and hold each other accountable for their behaviour. It is this moral community that is to sustain and extend the ethical teachings of Jesus, and his last recorded prayer is a prayer for its unity and endurance.71
It should be noted that the size of the original community of disciples was small; that the relationships among them grew more personal and intimate as they lived and worked together; and that the moral tone of their community was definitely set by the high ethical standards of their leader. Where these three characteristics do not exist—as in large, impersonal organizations with distant or ethically challenged leadership—the inculcation and maintenance of high ethical standards are compromised.
Implications for Us
I must first of all readily admit that I have personally wrestled long and hard—often with limited success—with precisely how to internalize high standards of ethical behaviour among members of business and political organizations of which I have been a part and that I still have much to learn myself in this area.
But it would seem to me that the ethics of the political organizations and communities of which I have been a part, including the Parliament of Canada, would be strengthened by acknowledging the following:
• Codes of ethics and associated compliance and enforcement regimes are insufficient in themselves to achieve a high standard of ethical behaviour.
• The ethics of an organization will never rise higher than those of its leadership, and high ethical standards should therefore be an essential prerequisite in choosing and cultivating political leadership.
• Putting the interests of others—our fellow countrymen, our constituents, our colleagues, our families—ahead of our own selfish interests should constitute our highest ethical commitment. (Is not this the essence of self-sacrificial love as Jesus taught it?)
• The ethical life is not static; we should be growing in ethical sensitivity—increasingly seeing ethical and moral dimensions in issues and situations where we might not have seen them before, while avoiding the extreme of seeing moral issues where in fact none exist.
• We are in need of the fellowship of others who share our moral commitments and will hold us accountable to keep those commitments. We therefore should seek to be part of a moral community and contribute to its sustenance and activity.
If you are ever responsible for establishing the moral tone and standards of a group—a church, company, charity, political organization, or government—surely these lessons drawn from the teachings and example of Jesus constitute an excellent starting point.
Make self-sacrificial love the supreme ethic to be pursued and practised, encouraging and rewarding those who put the interests of others ahead of their own while constraining those who consistently put their own self-interest ahead of everything else. Commit yourself to following and learning from someone who personally practises that ethic, and seek to become that person yourself, recognizing that the ethical standards of an organization will never rise higher than those of its leadership.
