On 2 March 2003, David Rutledge conducted the following interview with Stanley Hauerwas on ABC’s Encounter program:
David Rutledge: One of the most prominent Christian pacifist voices in the US at the moment is Stanley Hauerwas, from Duke University in North Carolina. His prominence – or notoriety, perhaps – was established by Time magazine in its “America’s Best” issue of 2001, which proclaimed Stanley Hauerwas as “America’s Best Theologian” and ran a profile on him, entitled Christian Contrarian. In that article, he called on Christians not to be defined by their political community, and he condemned “any and all forms of patriotism, nationalism and state worship”. Well that issue of Time magazine hit the newsstands on September 10th, just 24 hours before the terrorist attacks that dramatically altered the American psyche – and that suddenly put Stanley Hauerwas out on the radical fringe of American public life. I asked Stanley Hauerwas if there was anything in that article that he would have changed, had he known that history was about to take the turn that it did.
Stanley Hauerwas: No, not a thing. I suppose that the claim that radical pacifism and Christian non-violence means that you’re critical of all forms of patriotism – I don’t know that I’m critical of “all forms of patriotism”, because I don’t know what “all forms of patriotism” would look like. I’m certainly critical of the kind of patriotism that we find in America. That is the worst kind possible, because it’s not just a loyalty to the particularities of history and geography, but because of America’s basis within the fundamental norms of the Enlightenment – freedom, equality, abstractions like that – then that means American patriotism cannot help but be a form of imperialism. And that’s always the way it has been. And I think it’s one of the most dangerous forms – indeed it’s virulent on the world stage.
Americans can’t understand – I mean, we just – Americans assume that if you just had enough education and enough money, you would want to be just like us – because we’re what free people look like. And therefore American patriotism, I think, is one of the worst forms that could possibly be present in the world.
I think that in America now, we’re really being ruled by the Right. And I think that they have a view of the world that is just not going to be open to any evidence. And so they’re determined to do this. I really believe that this war was on the drawing tables of many of the people that came into the Bush administration. And I think that September 11th was their licence to do it. September 11th determinatively changed American politics, there is absolutely no question about that. The mid-term elections that we just had, in which the Republicans gained seats both in the Senate and the Congress, is really – I mean, that has never happened in America. That’s new. And I think it has everything to do with Americans’ desire for security. September 11th brought the world home to America – and they don’t like it, they just don’t like it. And they’re willing to go with anyone that’s going to promise safety. And that’s what Bush is offering them.
But I really believe, since I’m a Christian, that you always live in a world at risk. Indeed, what Christianity is about, is always learning how to die early for the right reasons. And Americans just – that’s a thought that is unthinkable right now. I think the American response to September 11th is exactly the other side of the Americans’ unbelievable support for crisis care medicine. They think that if we just get good enough at curing cancer, or good enough at doing something about people suffering heart attacks, or good enough with genetics today, then they’re going to get out of this life alive. It’s just not going to happen.
David Rutledge: Can we go back to just war for a minute? You made an interesting comment, that the just war tradition raises the right kinds of questions; but then the just war tradition is seemingly being invoked at the moment as a justification for war. The assumption seems to be that we can and do wage war, so how can we do it and still remain faithful to our Christian ideals. Now as a pacifist, do you think that that is legitimate? How do you evaluate the just war tradition?
Stanley Hauerwas: I’m certainly willing always to join serious just war thinkers in trying to think through what the implications of being a just warrior should be. But if you take the war on Iraq: why is America able to even imagine going to war in Iraq? It’s because we can. We’ve got all this unbelievable military power, so we can envision it, because we have the capacity for it. Now, the question is: did you get the capacity to wage that kind of war on just war considerations? Is the United States’ foreign policy a just war foreign policy? Is the United States’ military preparedness based on just war considerations? No way! They’re based on presuppositions, that you’d better have as much military might as you can, in a world of anarchy, because the one with the most weapons at the end, wins.
Now, if just war people were more serious about raising questions about the implications of what just war would commit them to – for example, the war on terrorism could not possibly be a just war. I don’t even think it’s a war, I mean that’s a metaphorical use of the word “war” that comes from Americans’ views of – you know, the “war on drugs”, the “war on crime” – I mean, it’s just crap. Because what they need to think about is: just war is always about a political end, that you need to declare, so your enemy will know how they can resign and surrender. And so if you’re about annihilating your enemy, as we were in World War II – that is, we fought it for unconditional surrender – you can’t fight a just war for unconditional surrender, because you’re not trying to destroy your enemy, you’re only trying to stop your enemy from doing the wrong that you declared the war for. I mean, there can’t be a just war against terrorism, because you don’t even know who the enemy is, and you get to keep changing it, and the presumption that a just war should be in response to aggression: well, in what way is Iraq really threatening America? That hasn’t been shown at all. What Iraq threatens is American imperial hegemony in the world. How is that a criterion for just war?
So I regard most of the people that are trying to give an account of why it is that the war against Iraq could meet just war criteria, as just an ideological cover for American realism. And notice: no one’s talking about the war on terrorism that much in America right now, because we lost it. Or at least, we haven’t won it. So instead, everyone’s talking about the war against Iraq, and so you’ve made the shift from the war on terrorism to the war against Iraq, which you’re going to win, and so Bush is not being held accountable for the mistaken strategy of ever declaring war against terrorism.
David Rutledge: Theologian and pacifist Stanley Hauerwas, talking earlier this year on the eve of the American attack on Iraq.
Stanley Hauerwas: What I find absolutely crucial is reflecting on Christ’s death and resurrection. What that means is that God would rather die, God would rather have God’s own Son die, than to redeem the world through violence. And that central story is what Christians are about.
I go to an Episcopal church, and after we finish the Mass, one of the prayers that I find a deep comfort is – I just have the Book of Common Prayer here – Eternal God, heavenly Father, you have graciously accepted us as living members of your Son, our saviour Jesus Christ. You have fed us with spiritual food, in the sacrament of His body and blood. Send us now into the world in peace, and grant us strength and courage to love and serve you, with gladness and singleness of heart, through Christ our Lord. Amen. Now, how could someone that prays that prayer every week at the Eucharistic sacrifice – and remember, the Eucharistic sacrifice is where we become part of Christ’s sacrifice for the world, so the world will know it’s got an alternative to violence – how can anyone that prays that prayer, week after week, run for the Presidency of the United States? It beats the hell out of me.
You know, I’m not trying to call Christians out of being politically involved; I just want them to be there as Christians. And instead, what they get is they think they have a personal relationship with Jesus, which makes it OK for them to do anything that they damn well please, in the name of what’s important for national defence. Well, Jesus is a political saviour, and that prayer is a political prayer. And that’s the kind of seizing of the imagination I’m trying to help Christians regain in America. Because in America, Christians just cannot distinguish themselves – what it means to be Christian, they assume it goes hand in hand with what it means to be an American. And that’s just a deep mistake. But how to help Christians recover that difference is very difficult indeed.
David Rutledge: How much help are you getting in that from the American Christian leadership?
Stanley Hauerwas: Well, for example: the Methodist bishops have given a kind of statement against going to war pre-emptively. And you know, they want you to work through the UN, and that kind of thing. They don’t just come out and say “you do it, George, and your soul is going to Hell. Or your soul is already in Hell”. Which I wish they would do. But George Bush, on the whole, is just ignoring any of that kind of statement, because he knows it doesn’t represent the American Methodists. Most American Methodists assume “well, something needs to be done”, and they therefore wouldn’t follow the lead of their bishops.
There’s been quite a number of statements by most of the mainstream religious bodies – you know, saying “go through the UN” and that kind of thing, but it’s had no effect. Because I think that Bush is right: most of the laity doesn’t know how to think about war at all. And the reason most Christian laity don’t know how to think about war at all, is because our religious leadership has never helped educate the American people. As a pacifist, when I go and lecture to churches about the ethics of war, and try to introduce them to just war considerations – because I think that just war is certainly a very serious alternative that people, if they do it seriously, it raises the right kinds of questions that ought to be raised – I usually get a hand stuck up, and someone says “no one’s every told me that Christians have a problem with war”. Isn’t that remarkable? I say “I know you’ve been betrayed. Fire your bishops”. The teaching office of the church has just been absent, over the years, about these kinds of matters.
David Rutledge: There was commentator in the journal First Things, who said that when Christian go off to fight a just war, they’re following Christ, but at a distance. And I wonder if, in your pacifism, you’re talking about something much more immediate, you’re talking about pacifism as the road to Calvary, if it has to be that way, as following Christ in such a way as to be led unresisting to a horrible death, if that’s what your Christianity calls you to do? Is that the kind of end that you have in mind?
Stanley Hauerwas: It certainly could be. I mean, what is the deep problem? The deep problem of Christian non-violence is: you must be willing to watch innocent people suffer for your convictions. Of course, that’s true. In the hard cases, it means it’s not just your death, it’s watching other people die, whom you might have been able to defend. Now of course, you want to try to do everything you can that would prevent that alternative. But you may have to envision that.
But look: the just warriors are in exactly the same position. Hiroshima and Nagasaki, on just war grounds, were murder. There’s no other description for that. Just warriors need to argue that it would have been better for more people to die on the beaches of Japan, both Americans and Japanese, than to commit one murder. That’s what the position should be committed to holding. So of course, any account of serious attempt to morally control war, would mean that if you’re a just warrior, you’re going to have to watch the innocent suffer for your convictions – just like the pacifist does. But on the whole, most people who argue on just war grounds don’t want to acknowledge that. But they should.
David Rutledge: Do you think that one of the key problems for a message like yours, in America or in the world right now, is that when you talk about watching innocent people suffer in the course of a war, the most outstanding recent example of that is the deaths of thousands of Americans at the World Trade Centre and the Pentagon. And the most difficult thing in the world at the moment is for Americans to say “well, in the name of justice, we can’t allow those deaths to be the pretext for more deaths” – even though that’s right at the heart of Christian teaching?
Stanley Hauerwas: Well, I think that Americans simply cannot contemplate Americans getting to die as victims. And they want to turn their deaths into some good. And when they do that, you exactly betray – at least, as Christians – what we should have learned through the Cross: that the attempt to make life meaningful, even life that has died, through further violence, is absolutely futile. But we seem determined to want to do that, and I think we in the world will pay a great price for that. I mean, the price that Americans are going to have to pay for the kind of arrogance that we are operating out of right now, is going to be terrible indeed. And I think that when America isn’t able to rule the world, that people will exact some very strong judgements against America – and I think we will well deserve it.
Like this:
One blogger likes this post.
In a 
There’s a chilling-sounding new book out: 
