Category Archives: moral law

“Dignitas Infinita” (Infinite Dignity) A Recommendation, Part Two

Today I will continue my reflections on the just released declaration of the Roman Catholic Church’s Dicastery for the Doctrine of the Faith on “Dignitas Infinita” (Human Dignity). In part one I commented on the Introduction and point # 1. I will take up points #2 and #3 below.

Presentation

Introduction

1. A Growing Awareness of the Centrality of Human Dignity

2. The Church Proclaims, Promotes, and Guarantees Human Dignity

3. Dignity, the Foundation of Human Rights and Duties

4. Some Grave Violations of Human Dignity

Conclusion

The Church Proclaims, Promotes, and Guarantees Human Dignity

The unimpeachable ground of infinite human dignity is the incomprehensible love of God. That love is expressed first in creating humanity in God’s image, body and soul, male and female. In the second place, created human dignity is confirmed by the incarnation of the Son of God. The third guarantee of infinite dignity is the resurrection of Jesus Christ, which reveals that eternal life in union with God is humanity’s ultimate destiny. Human dignity rests securely in humankind’s ontological nature and remains as a permanent moral imperative to treat each and every human being with respect and love. Moreover, that same indelible dignity constitutes a moral imperative for each person to live out their dignity in their own free activity. Though we cannot erase our God-created dignity, we can contradict, wound, and soil it.

Dignity, the Foundation of Human Rights and Duties

The revelation of infinite and universal human dignity articulated in the biblical doctrines of creation, incarnation, and the resurrection to eternal life has had a profound influence on the world. The United Nations Universal Declaration of Human Rights (1948) witnesses to this influence. The Declaration notwithstanding, some people limit human dignity by specifying it as “personal dignity” and restricting the category of “person” to “one who is capable of reasoning.” Hence “persons” are a subcategory of human beings. Clearly, this restriction designates some human beings as non-persons (e.g. preborn human beings) and offends against the infinite and ontologically basic nature of human dignity. A second misunderstanding of human dignity transfers the unlimited nature of dignity (originally objective and intrinsic to human being) to the subjective sphere, endowing the capricious human subject with a panoply of new rights. In the name of dignity, individuals claim arbitrary sovereignty over themselves, body and soul. The concept of dignity, originally grounded in the love of God manifested in creation, incarnation and the promise of eternal life, becomes the justification for the quasi deification of the individual subject wherein the inner self grounds and measures its own identity, freedom, and behavior. Where such a subjective view of dignity becomes dominant, social life becomes possible only through arbitrary agreement among individual wills. Social life becomes an incoherent mixture of individual capriciousness and political coercion. Pope Benedict XVI sums up this situation perfectly:

A will which believes itself radically incapable of seeking truth and goodness has no objective reasons or motives for acting save those imposed by its fleeting and contingent interests; it does not have an ‘identity’ to safeguard and build up through truly free and conscious decisions. As a result, it cannot demand respect from other ‘wills,’ which are themselves detached from their own deepest being and thus capable of imposing other ‘reasons’ or, for that matter, no ‘reason’ at all. The illusion that moral relativism provides the key for peaceful coexistence is actually the origin of divisions and the denial of the dignity of human beings [Message for the Celebration of the 44^th World Day of Peace (1 January 2011)].

To be continued…

Conclusion: The Road to Moral “Progress”: From Obedience to Self-Governance to Autonomy and Beyond

2 Replies

Today I will conclude the series “The Road to Moral Progress” in which I’ve been working to uncover the historical origins of the progressive morality that dominates higher education, most of the media, and other centers of power in the West. In this series I have been in conversation with J. B. Schneewind, The Invention of Autonomy: A History of Moral Philosophy (Cambridge University Press, 1998). In the two hundred years covered by Schneewind (1600 to 1800), moral philosophers worked to construct an alternative to the traditional morality of obedience (See the post of July 10, 2023). By the beginning of the seventeenth century, the idea of morality as obedience to authority had come into disrepute not only because of wide-spread abuse; it now seemed insulting to the freedom and dignity of humanity to demand that one rational agent submit to moral guidance from another. The search began for a moral theory in which each rational agent is self-governing.

According to the ideal of moral self-governance every rational agent has independent access to the moral knowledge they need to guide their lives and the motivation to act in keeping with this knowledge. Of the many moral philosophers that worked on this project during the seventeenth and eighteenth centuries, I chose to focus on Hugo Grotius. But Grotius along with all the others failed to discover a satisfactory theory of self-governance (See the post of July 24, 2023). In that post I concluded:

Indeed, individuals were presumed to be competent to use their reason to discern the moral law given in nature. Nevertheless, that law—whatever its origin—was not the product of the human will. Though reason possesses power to discover the moral law, it cannot create it. Self-governance, then, does not live up to its name. As long as the moral laws we must obey derive from the will of another or from blind and purposeless nature, we are not truly self-governing. A truly self-governing agent must not only be able to discern the moral law embedded in nature but must also be the author of those laws.

It seems that early modern philosophers did not realize that implicit in their rejection of the morality of obedience is rejection of all moral sources external to the rational agent. Writing in the late eighteenth century, Immanuel Kant drew this inference and incorporated it into his theory of autonomy.

Immanuel Kant and the Invention of Autonomy

Immanuel Kant (1724-1804) proposed a new way to reconcile maximum human freedom and dignity with the idea of obedience to moral law. Kant was the first moral philosopher to use the concept of “autonomy” in a moral theory. Before his time, it had been used in political thought to designate a sovereign state that can legislate and enforce laws within its territory. In the morality of autonomy rational agents give the moral law to themselves. Explaining the steps by which Kant developed his theory of autonomy and how previous thinkers influenced him is beyond the scope of this essay and my expertise. But I think I can state his theory in simple terms without too much distortion.

According to Kant, a truly moral act must be motivated by something more than desire for happiness, goodness, perfection, or beauty. These ends may accompany a moral act, but they are not definitive for its moral status. To be moral, an act must be done because it is right, without regard to the consequences. In other words, to act morally is to obey the moral law simply because it is the moral law.

Is Kant, then, turning his back on the ideal of self-governance and returning to the morality of obedience? No. He is reconciling the two ideals in a higher order. The moral law we obey is the law of reason, which is constitutive of human nature. It is the command legislated by the factor that constitutes us as rational agents. That is to say, this law derives from the inherent structure of reason. Kant labels it the “categorical imperative,” in opposition to a “hypothetical” imperative. The categorical imperative is an unconditional command, obedience to which is an end in itself. A hypothetical imperative is reason’s recommendation of an effective means to an end other than obedience.

The self that gives itself the moral law is a higher self, a self that is free from the deterministic forces of nature, including those of the lower aspects of human nature, which apart from the guidance of reason are irrational, blind, and chaotic. The rational self is the region of the universal and harmonious. In a way similar to mathematics and logic, its moral content is the same for all rational beings. It is as true for God as it is for human beings. The categorical imperative demands that we will for ourselves and others only what we can will as a universal law for all rational agents.

Obedience in Kant’s theory of autonomy has nothing to do with servility. We do not serve an alien authority: clergy, kings, philosophers, or even God. We obey ourselves. We are truly and fully self-governing in a way that affirms our maximum freedom and dignity. To avoid misrepresenting Kant, however, we must remember that the “self” that governs is a transcendental self, universal reason common to all rational agents, known only through the categorical imperative. The empirical self that is governed is the lower, unruly, desiring self.

Beyond Autonomy

As we have seen, Kant’s morality of autonomy is anything but arbitrary, subjective, and indulgent. Kant reconciles the morality of obedience with human freedom and dignity by placing both the legislator and the recipient of legislation within the one human person. In self-governance, the transcendental self commands the empirical self to submit to universal reason. The moral person envisioned by Kant is a paragon of self-control, motivated solely by duty. From all accounts, Kant’s personal morality was of a strict type, almost Stoic. Nevertheless, Kant’s conclusion that maximum human freedom and dignity demand a moral theory in which human beings create their own laws is pregnant with some very un-Kantian possibilities.

Attempting to trace contemporary progressive morality back to Kant’s theory of autonomy would oversimplify matters greatly; contemporary culture was created by the confluence of many streams. However, because Kant saw clearly the radical implications of rejecting the morality of obedience, he set the benchmark for all future moral philosophies that share this rejection. Once one accepts the principle that human freedom and dignity are incompatible with obedience to external law, the only option left is to transfer the grounds and guiding principles of morality from outside to inside the human person. Kant located the guiding principle in universal reason. But many people find reason too abstract and duty too cold for their tastes. After all, should not moral action lead to individual happiness? Would not our feelings be better guides to happiness than universal reason? Why locate our true identity in a transcendental self we experience only indirectly as a legal demand when we experience directly a stable combination of tastes, feelings, and desires that urges us toward our own unique form of happiness?

Contemporary progressive morality flips Kant’s autonomy theory upside down. Instead of reason, feelings become the ruling self, the guiding principle that issues the categorical imperative, and reason becomes the obeying self, a mere instrument to serve the feelings.

Where Do We Go From Here?

As this series has made clear, working out the moral implications of attributing maximum freedom and dignity to human beings was among the central driving forces for modern moral philosophy. It seemed obvious to many thinkers that the morality of obedience is incompatible with such a view of humanity. Is there a way of escaping the moral logic that drove modern culture to the edge of nihilism?

Perhaps the way forward beyond the impasse in which we find ourselves today is to rethink the original transition from the morality of obedience to the morality of self-governance. In my opinion, we should not give up on attributing maximum freedom and dignity to human beings, and clearly a slavish type of obedience is incompatible with such a view of humanity. The first step in rethinking morality is asking from where western thinkers derived the firm conviction that human beings possess maximum freedom and dignity? To make a long story short, they derived these ideas from the Christian doctrines of creation, incarnation, salvation, and redemption. Human beings are made in the image of God and the Son of God became one of us, loved us enough to die for us, and will unite us to God in the resurrection to eternal life.

But obedience to God and moral law is also an essential part of the Christian faith. How does Christianity harmonize the maximum freedom and dignity of humanity with a life of obedience when the enlightenment thinkers could not? The one-word answer is eschatology. Christianity envisions humanity as living in two states. The present state in the body is a time of wandering and temptation, a time where faith and hope and the first fruits of the Spirit are the ways we participate in the future state. In the present life we need to trust and obey. In the future resurrection we will be endowed with eternal life and with perfect freedom and dignity. We will be united to God in a state Paul called glory, incorruptibility, and immortality (1Corinthians 15) and the Greek church fathers called theosis or divinization.

Apparently, the enlightenment thinkers collapsed the two states into one, got rid of eschatology, and attributed a kind of divinity to humanity before the time. Kant transferred the Christian tension between the present and the future states into the human person as the distinction between the empirical self and the transcendental self.

It seems to me that one of the most urgent tasks for Christian thinkers today is articulating a Christian view of the moral life in direct confrontation with bankrupt progressive culture. Such a view will demonstrate how Christianity incorporates obedience, self-control, moral law, and humility into a way of life that does far greater justice to human freedom and dignity than progressive alternatives.

In case you are interested in thinking about this project further, you can find my thoughts in two books:

1. God, Freedom & Human Dignity: Embracing a God-Centered Identity in a Me-Centered World (InterVarsity Press, 2013)

2. The New Adam: What the Early Church Can Teach Evangelicals (And Liberals) About the Atonement (Cascade, 2021).

The Road to Moral “Progress”: From Obedience to Self-Governance to Autonomy and Beyond (Part Two)

2 Replies

This essay is part two of a series I began on July 10, 2023 in which I am pursuing the question of the origin of the moral climate that dominates large segments of modern society. Before the modern era, the ideal moral person dutifully conformed to the moral tradition handed them by their forbearers. The church was the chief guardian and the clergy were the main interpreters of this tradition. People were expected to obey their betters or else.

Note: As in part one of this series, also in this essay I am relying on J. B. Schneewind, The Invention of Autonomy: A History of Moral Philosophy (Cambridge University Press, 1998). In addition, I will use the Stanford Encyclopedia of Philosophy’s (SEP) entry on “Hugo Grotius” written by Jon Miller. https://plato.stanford.edu/entries/grotius/

What is Self-Governance?

Around the year 1600 confidence in the authority of tradition and the church began to wane. Moral philosophers began to seek ways to replace tradition and the clergy with other sources of moral knowledge and establish another ideal for a moral person. That other ideal was self-governance, that is to say, the view that every rational agent has independent access both to the moral knowledge they need to guide their lives and to the motivation to act in keeping with this knowledge.

None of the early architects of the morality of self-government denied the existence of God. Practically all of them believed that a creator God was necessary to morality. However, they focused not on supernaturally revealed moral law but on the moral guidance woven into the created order and in human nature. Human beings possess the power of reason, which enables them to discover the moral law embedded in nature.

Hugo Grotius (1583-1645): Pioneer of Self-Governance

As an example of the change from the ideal of obedience to that of self-governance, we can examine the thought of the Dutch lawyer and statesman Hugo Grotius. Hugo Grotius transformed the medieval moral law theory into a modern one. His works were studied for 200 years after his death and even today he is still recognized as the father of international law. According to Jon Miller [“Hugo Grotius” (SEP)], we can get a handle on Grotius’s moral theory by looking at his answers to four questions about the nature of morality, questions about the source, contents, obligatory force, and scope of moral law.

What is the source of the moral law?

As I said above, no early modern moral philosopher denied the existence of God. Nor did Grotius do so; nevertheless, he did not want to root our knowledge of the moral law in a source accessible only by faith in divine revelation. He makes this clear in a famous (or infamous) passage:

What we have been saying would have a degree of validity even if we should concede [etiamsi daremus] that which cannot be conceded without the utmost wickedness, that there is no God, or that the affairs of men are of no concern to him (Quoted in Miller, SEP).

To discover the moral law, we must look at nature. “The mother of right—that is, of natural law”—Grotius explains, “is human nature” (Quoted in Miller, SEP). In another place he says,

The law of nature is a dictate of right reason, which points out that an act, according as it is or is not in conformity with rational nature, has in it a quality of moral baseness or moral necessity; and that, in consequence, such an act is either forbidden or enjoined (Quoted in Miller, SEP).

Clearly, viewing nature as the repository and reason as the measure of the moral law gives plausibility to the idea of self-governance.

What is the specific content of the moral law?

According to Grotius, we find two contrary drives in human nature, the drive for self-preservation and the need for fellowship with other human beings. The challenge of living successfully in human society is finding a way to harmonize these two seemingly contrary drives. For Grotius, the system of rules that harmonizes, or at least balances, these two forces is the law of nature. And this system of rules must be discovered by empirical observation and study of human behavior. It cannot be derived deductively from first principles.

The theoretical status of moral law, in the Grotian understanding of it, has more in common with the empirical sciences than it does with theology or metaphysics.

What gives moral law is obligatory force?

If the moral law is merely a set of rules that balances self-interest and sociability, what gives it the force of obligation? The laws that govern the physical world do not obligate human beings to obey them. If moral rules are merely guides for living successfully in the world, why do we incur guilt by breaking them? Is morality no more than prudence and enlightened self-interest? According to Schneewind (pp. 73-75), Grotius never answered this question. He merely asserts that some acts are inherently good and some inherently evil and that we should do good and avoid evil. But if you ask why we should prefer good over evil, the answer seems to be that doing good will lead to success in living and doing evil will lead to failure. Whence then the obligation?

What is the scope of moral law?

According to Grotius, the moral law applies to every human being. Since all (or most) human beings are rational and social and have independent access to the law of nature, everyone falls under the jurisdiction of the moral law. Religious disagreements, class differences, and other distinctions between human beings do not lessen the binding nature of moral law.

The Instability of Self-Governance

As time passed, the Grotian concept of self-governance proved unstable. It contained inner contradictions that eventually caused its dissolution. Originally, the ideal of self-governance was opposed to obedience. Obedience had to be rejected because it divided human beings into those who commanded and those who obeyed, masters and servants, learned and ignorant…all to the detriment of the ideals of universal human dignity and freedom. Self-governance promised to do greater justice to human dignity and freedom.

But the concept of self-governance could not completely rid morality of obedience to an alien law and obligations not imposed on oneself. Indeed, individuals were presumed to be competent to use their reason to discern the moral law given in nature. Nevertheless, that law—whatever its origin—was not the product of the human will. Though reason possesses power to discover the moral law, it cannot create it. Self-governance, then, does not live up to its name. As long as the moral laws we must obey derive from the will of another or from blind and purposeless nature, we are not truly self-governing.

A truly self-governing agent must not only be able to discern the moral law embedded in nature but must also be the author of those laws. The name given to this type of moral ideal is autonomy, which means something like “law unto oneself.”

Next Time: The Invention of Autonomy

The Road to Moral “Progress”: From Obedience to Self-Governance to Autonomy and Beyond

Morality in General

As preparation for comparing and contrasting these three views of the ideal moral life, let’s make some generalizations about morality. Every moral ideal must answer certain questions about the nature of morality:

(1) What is the ground of the distinction between right and wrong, good and bad?

(2) How can we discern what is right and good in life’s circumstances?

(3) What is the proper motivation to act in a right and good way?

(4) What is freedom?

(5) What is the nature and extent of human dignity.

Obedience

In the Bible and for most of Christian history, the ideal moral stance of the individual was a spirit of humble obedience to God’s commands. Human beings stand under divine authority and God has graciously revealed his wise and good will. The first verse of Psalm 119 pronounces a blessing on those “who walk according to the law of the Lord,” and the hymn continues to praise God’s laws for 175 more verses. The Old Testament book of Proverbs begins with this maxim: “The fear of the Lord is the beginning of knowledge” (1:7). The Lord promises to bless Abraham, not only because he believed (Gen 15:6 and Romans 4:3), but also because he “obeyed me and did everything I required of him, keeping my commands, my decrees and my instructions” (Gen 26:5). The New Testament also exalts the life of obedience. Jesus does the “will” of his Father (John 4:34, Matt 26:35, 42). He “learned obedience from what he suffered” (Hebrews 5: 8b). And obedience to God’s will remains an ideal in the life of the Christian.

Obedience in Practice

The ideal of obedience answers the questions above in the following way: In the Bible and in traditional Christian moral theology, (1) God’s holy character and good will determine what is right and wrong and good and bad. (2) Human beings, being blinded by pride, misdirected desires, and limited knowledge, need divine guidance and wisdom to discern the right and good way. God knows perfectly his character and will and in various ways has communicated to us what is right and good. (3) Human beings ought to be motivated to obey God as a response to his perfect character and his love demonstrated in creation and in Christ. However, the Bible also warns of the destructive consequences of disobedience that follow naturally from misdeeds or that are inflicted by the divine Judge. (4) In the Bible, freedom is the removal of all impediments that hinder the soul from knowing and loving God and conforming to the divine life. True freedom is found only through union with Christ in the power of the Spirit. Faithful obedience to God’s will in the present anticipates the future realization of perfect freedom. (5) For Christianity, true human dignity or worth is grounded in God’s plan to share his eternal life and power with his human children. There is no greater dignity than to be a child of God. Obedience is our way of stepping into the character of that future eternal life insofar as possible in the present life.

Obedience Abused

By 1600, however, the ideal of obedience had come into disrepute in the eyes of many moral philosophers. In the medieval church, the ideal of faithful obedience to God’s will was used to justify the demand that the people obey the clergy and the Christian state. The people were expected to obey without question their “betters” in spiritual and secular matters. In the century of Galileo, Descartes, Newton, Hobbes, and Locke (1609-1690), however, demands for blind, “servile” obedience to authority seemed more and more out of step with the progress of reason. Galileo had demonstrated by empirical evidence that the earth orbits the Sun, and Newton had discovered the mathematical laws of celestial motion. Descartes proposed that all knowledge be grounded in the human mind’s power to establish a point of certainty within itself. Hobbes and Locke, each in his own way, proposed that rational analysis of human nature itself could discover moral principles sufficient to found a governmental order and legitimate its exercise of coercive power. In this climate many thinkers were searching for a new understanding of morality to replace obedience to authority. The stage was set for the new moral ideal of self-governance to make its appearance.

To be continued…

At the Edge of Ruin

5 Replies

I have been engaged in a decades-long quest to understand the philosophical assumptions that have driven Western culture, especially in the United States of America, to the brink of moral anarchy and metaphysical nihilism. I have read shelves of books in service of this quest. For the past six months I have been reading J. B. Schneewind, The Invention of Autonomy: A History of Moral Philosophy (Cambridge University Press, 1998) . There are very few books I think worth careful reading even once, and I could count the number of books worth reading twice on my fingers and toes. Schneewind’s book is among the latter. I read it very carefully in the spring and I am over halfway through my second reading at present.

In 554 dense pages, Schneewind analyses the thought of hundreds of thinkers. It would be foolish of me to attempt to map the bewildering variety of theories. Nevertheless, I’d like to share a few things I’ve learned from reading this history about those contemporary assumptions driving us to ruin.

The Quest of Modern Moral Philosophy

Schneewind marks the beginning of the distinctly modern approach to morality with the career of Hugo Grotius (1583-1645) and ends the story with Immanuel Kant (1724-1804). Before modernity, moral theology and philosophy were not distinguished to the point of becoming separate spheres of knowledge and distinct academic disciplines. Until around 1600 the dominant approach to morality was obedience to authority. In the century and a half between Grotius and Kant the disciplines split apart and the dominant approach shifted progressively from obedience to authority (that is, to God, state, and church) to self-governance, and finally to autonomy (self-legislation).

What prompted the development of a distinctively modern moral philosophy? To oversimplify but not falsify matters, the Protestant Reformation (1517 and following) provoked a crisis of faith, gave birth to philosophical skepticism, and disrupted the moral and political order in Europe. Michel de Montaigne (1533-92) articulated this new skepticism in a sophisticated and fashionable way. In a collection of essays, he advised his generation on how to live well in a culture where everything is doubtful. In response to the religious conflict and the skepticism this struggle provoked, Grotius and those who followed in his wake worked to articulate a moral philosophy that could be agreed upon by people who differed greatly in religion. This objective energized a line of thinkers that lead from Grotius to Hobbes to Locke to Kant.

The Great Debate

According to Schneewind, the moral philosophers working on this project fall into many conflicting and overlapping schools of thought. But almost all of them fall on one side or another of the great debate between voluntarism and intellectualism, which has roots in late medieval philosophy. Voluntarism argues that the distinctly moral nature of an action is grounded in (and only in) the command of a superior. Obligations and duties, the distinctions between right and wrong and justice and injustice are created by (and only by) the commands of a superior. The motives for obeying the laws thus promulgated are fear of punishment and desire for reward. Voluntarism can take shape in theological or secular forms. Theological voluntarists (William of Ockham) argue that God and human beings do not share a common moral world. Right actions are right because God commands them, not because they conform to God’s moral nature. Secular voluntarists (Hobbes) argue that what is obligatory is determined by the legislation of the state. There is no law before or above the state.

Intellectualism argues that the distinctly moral nature of an action is rooted in the eternal nature of a moral universe shared by God and other rational creatures. The distinctions between right and wrong and justice and injustice are unchangeably present in the eternal nature of things. Obligations and duties arise from the inner necessity of reason to conform to truth. We are rightly motivated to moral action by the impetus of reason to conform to the rational order. For some intellectualists God plays an essential role in their philosophy. Leibniz (1646-1716), for example, understands God as the most perfect being and views moral action (divine and human) as seeking under the guidance of reason to increase perfection in the world. Loving God is the most rational act possible for a human being. Secular leaning intellectualists set aside the question of God and ground moral action in the autonomous moral order.

Mutually Assured Destruction

Voluntarists criticize intellectualists for subordinating God to a moral order that exists independent of the divine will and choice. God’s power and freedom, voluntarists charge, are limited if God and all rational beings share an eternal moral universe. Additionally, if human beings share a moral universe with God, they can know the divine mind simply by reflecting on their own minds. And this theoretical overlap between the divine mind and the human mind opens the possibility of deification of the human mind, making God irrelevant to morality, and grounding the right in the human essence.

On the other hand, the intellectualists criticize voluntarists because they apparently make the divine nature and will inscrutable and arbitrary. As far as we can know, the voluntarist God is beyond good and evil as we understand them. God is pure power and must be obeyed for that reason alone. Additionally, a state based on the voluntarist philosophy would be by definition tyrannical.

There were many thinkers in this 150-year history that attempted to avoid the extremes of both voluntarism and intellectualism by weaving into their systems elements of both. Immanuel Kant’s concept of autonomy can be considered an attempt of this kind. Autonomy is the idea that rational beings legislate laws for themselves not by an act of will but by an act of reason, which they are obligated to obey.

What Failure Teaches

Early modern moral philosophers were searching for a rational theory of morality that could overcome doubt about the reality of a moral order in an age when traditional authorities no longer commanded universal respect. They wished to reestablish the consensus of culture that had been destroyed by the Reformation and the religious wars that followed. Their failure to find compelling grounding for morality and the exposure of the limits and problems of both voluntarism and intellectualism raised the real possibility that morality has no grounding at all.

I find it significant that no philosopher discussed in Schneewind’s history attempted to create a new morality or rejected all moral rules. All accepted the necessity of the rules that make for social peace and cooperation as well as many other traditional moral rules. Philosophers in this era, instead of taking traditional moral rules for granted or accepting them on authority, felt compelled to establish the grounds of their truth, discover how we know them, and pinpoint what motives should compel us to live according to them. They understood themselves as apologists for a moral order they thought necessary for the continuance of civilization.

However, by acknowledging that traditional rules cannot (rationally) and should not (morally) be accepted on authority or taken for granted as traditional and by failing in their quest to establish morality by reason alone, they unwittingly opened theoretical space for the idea that there are no moral structures that transcend and define the limits of individual actions.

At the Edge of Ruin

In the 225 years since Immanuel Kant, hundreds of other moral philosophers worked on the Grotius-to-Kant project. The also failed. Twentieth-century existentialism (Jean Paul Sartre and Simon de Beauvoir) and a variety of post-modern theories are premised on the failure of the project. If morality cannot be grounded and justified by traditional authority or universal reason, and if intellectualism and voluntarism destroy each other, the only ground left for justifying anything like morality is within the inner world of the unique individual. In analogy to intellectualism, the individual’s inner world replaces the universal moral order and in analogy to voluntarism, the individual’s desires replace the will of God or the laws legislated by the state. The particular desires, feelings, sense of self, wishes, and aspirations of the individual guide that individual in their external behavior. Authenticity—that is the fit between external behavior and internal desire—replaces conformity to authority- or reason-based rules.

In view of the general skepticism in Western society toward a traditional or rational moral order, we are taught in schools and in the media, not respect for moral law and rational order, but respect for the inscrutable and arbitrary inner world of the individual. What is not acknowledged is that apart from integration into the external moral and rational order, the inner world of the individual is chaotic, irrational, and self-contradictory. Hence to affirm the inner world of the individual as the basis of the moral order is to embrace the ruinous nightmare so feared by the early modern moral philosophers. Not only are the rules necessary for social peace and cooperation left ungrounded, it becomes thinkable that an individual may justifiably refuse to live by them if they do not fit harmoniously with their inner world.

At the edge of ruin…that is where we live today.

The Bible and Christian Ethics (Part Three)

Distinctions

Universal Moral Law

In the previous essays I spoke of a universal moral law as the set of the basic moral rules known everywhere, at all times, and by all people through reason and conscience. The Bible demands that we live according to these rules, but it does not claim that they are grounded or known exclusively through its commands.

Ethics

Ethics is a rational discipline of reflection on morality—on the grounds, justification, ways of knowing, extent, and application of morality. Every society articulates moral rules, but not every society produces a rational account of those rules. Christian ethics is a theological discipline that reflects rationally on the Christian way of life for the Christian community. This series is an exercise in Christian ethics.

A Way of Life

A way of life is a comprehensive set of rules, often unarticulated, for living in a particular community. It incorporates the universal moral law but includes much more. It embraces also the traditional wisdom and customs learned by communal experience and a vision of human living inspired by its views on human nature and destiny—all of which are set within its understanding of the divine. A community may be called to a way of life more demanding—but usually not less—than the universal moral law instructs. Christianity is a way of life that incorporates everything right and good taught by reason, conscience, and experience into the vision of God and humanity revealed in Jesus Christ.

The Christian Way of Life

Each traditional community embodies the basic universal moral rules in its own distinct way, given its unique history and identity and beliefs. The ancient Israelites, as I said in previous essays, incorporated the universal moral law into their laws but embodied it in distinct ways and augmented it in view of their beliefs about God and their unique calling to be the holy people of a holy God.

Christianity incorporates within its way of life the universal moral law as mediated by the Old Testament law along with the wisdom embodied therein. In continuity with ancient Israel the church understands itself to be God’s special people, called to live in a way consistent with the character, identity, and expectations of Israel’s God. As Jesus said in the Sermon on the Mount, “Be perfect, therefore, as your heavenly Father is perfect.” And referring to Leviticus, Peter urges believers living among pagans,“But just as he who called you is holy, so be holy in all you do;for it is written: “Be holy, because I am holy” (1 Peter 1:15-16).

But Christianity does not merely continue the Old Testament way of life unchanged. It reorients everything with a view to Jesus Christ—his teaching about his Father, the kingdom of God, the life of peace, love of enemies, purity of heart, and suffering for righteousness sake. The apostolic teaching points to Jesus’s humility, obedience, and self-giving, especially as exemplified in the cross, as the model for all Christians to follow (Phil. 2:5-11; 1 Peter 2:21). This new Christ-centered way of life places the universal moral law and traditional wisdom about what is good for human beings within a new order, but it does not delegitimize them.

Christians are expected to be good people by universal moral standards. Christianity calls on all members of the Christian community not only to avoid criminality and behavior reprehensible to everyone but also to the highest ideals of Plato, Aristotle, the Stoics, and all the other pagan moralists as a minimum standard. Christians must not lie, steal, murder, commit adultery, or dishonor their parents. They must also rise above the common vices tolerated by the world. They do not curse, use profanity, gossip, or slander. They are not greedy but content, not arrogant but humble, not selfish but generous. They do not envy, get angry easily, act rudely, or boast (1 Cor 13:4). They are just, honest, kind, and faithful in all their human relationships. They control their passions: they are not gluttons, drunks, quarrelers, pornographers, fornicators, adulterers, or greedy. They love their wives and husbands, and they take care of their children. They exemplify the full spectrum of inner virtues: courage, prudence, humility, patience, faith, joy, peace, and love. Above all, they love God with their whole being and seek him in everything they do.

The Way Forward

I have argued that the Christian way of life set out in the New Testament is a combination of the universal moral law known by conscience and reason, traditional knowledge of a good and wise life learned though communal experience, and the Old Testament’s vision of a holy people in service to a holy God—all placed in relation to the definitive revelation of God and human destiny in Jesus Christ. Everything in the Christian way serves the end of transforming us into the image of Christ and achieving for us the destiny he pioneered, eternal life in likeness and union with the Father, Son, and Holy Spirit.

The New Testament’s inclusion of the universal moral law, traditional wisdom, and the Old Testament’s vision of the holy people as a part of the Christian way of life validates their force for the Christian life. Each component of the package is important and possesses its own weight. Many mistakes made in current debates among Christian ethicists result from neglecting this fact. In the next essays I will address the proper role of the Bible in discussions of moral issues where reason, conscience, and traditional wisdom have something to say. Specifically, I want to return to the issues of same-sex relationships and transgender issues and apply to those disputes the view of the Christian way of life I have developed in the previous two essays.

The Bible and Christian Ethics (Part Two)

1 Reply

Previously…

In the previous essay I argued that it is a mistake to treat the Bible as if it were the only basis for belief in a divine reality or for the concept of God. The Bible itself presupposes that people outside its sphere of influence believe in a divine reality and share some beliefs about the nature of the divine with those of the Bible. The Christian doctrine of God is shaped by the history of Israel’s experience of God as documented in the Old Testament and even more by God’s revelation in Jesus Christ. If we do not acknowledge that belief in God’s existence and some beliefs about the divine nature can be properly founded on reason, nature, human experience, and other sources available apart from the revelation contained in the Bible, we deprive ourselves of the common ground on which we can share the distinctly Christian understanding of God with outsiders and we exclude the help that reason, nature, and human experience can give in forming our concept of God.

Universal Moral Law

The Universal Influence of Moral Law

In this essay I want to show why it is important for Christian ethics to acknowledge that the Bible is not the only basis for moral beliefs. Just as human beings have a tendency to believe in a divine reality and hold certain beliefs about the nature of the divine, human beings also have a tendency to believe that some acts are good and some are bad, some right and some wrong, and some just and some unjust. The people of Israel, Egypt, and all other ancient nations believed it was wrong to dishonor one’s parents, commit adultery, steal, covet, murder, and bear false witness long before God gave the Ten Commandments at Sinai. These laws and all the others given in Exodus and Leviticus have parallels in the nations and cultures of the ancient world. The covenant and the laws promulgated at Sinai were given to constitute Israel as a nation, not to reveal hither to unknown moral rules. All cultures have rules that govern marriage, proper sexual relationships, personal injury, property rights, family relationships, and myriads of other human interactions as well as penalties for infractions. The boundaries that define what is permitted and the nature of the penalties differ from culture to culture and age to age but the presence of moral rules and mechanisms for their enforcement remains constant.

Even without going into great detail about the history of moral codes and ethical and legal systems, two things are clear. First, human beings everywhere and always know that some acts are good and some bad and some are right and some are wrong.* Second, people do not live up to the moral ideals they acknowledge. The existence of laws proves the first point and the necessity of penalties demonstrates the second.

The Source of Moral Knowledge

What is the source of this universal moral knowledge? Clearly, it must be founded in something universal in human beings, given with human nature, derived from human experience, or some combination of the two. Some have argued that knowledge of the universal moral law has been implanted in human nature as conscience (the Stoics and Immanuel Kant). Others speak of human nature as possessing an inner urge that seeks what is truly good for its perfection, so that through individual and collective experience people discover what is good* (Aristotle and Alasdair MacIntyre). In my view both are important factors in moral experience. For what distinguishes moral action from other types of goal-seeking behavior is a sense of obligation. But it does not seem right that obligatory moral action should be completely disassociated from what is good for human beings.

What Does the Bible Add?

A Repository of Wisdom

What, then, does the Bible add to general moral knowledge acquired through conscience and experience to constitute a distinctly Christian way of life? First, for cultures influenced by Christianity, the Bible functions as the most significant repository of this general moral knowledge and wisdom. Every new generation must be taught the traditions, customs, morals, and wisdom received from the foregoing generations. No one is born wise or can gain sufficient knowledge of what is good, right, and wise from their untutored private experience. Irrational emotions must be disciplined and destructive desires need to be enlightened. Viewed in this light the moral laws of the Bible are not all that different from the proverbs and wise sayings found in the Old Testament book of Proverbs or the wisdom traditions of other nations. As a repository of moral wisdom, the Bible’s authority is no greater than the wisdom embedded in the laws and wise sayings themselves. It is important not to dismiss—as we modern people are inclined to do—this type of authority as of no significance, because it derives from the collective consciences and experiences of many generations and has been tested in the lives of millions of individuals.

The Laws of a Nation

Second, it is vital to understand that the Old Testament law also served as a moral, civil, criminal, and religious regime for the ancient nation of Israel. It would not be true to say that the Old Testament makes no distinctions among these four areas, but compared to modern secular societies the boundaries are a bit blurrier. The most obvious difference between the laws of ancient Israel and those of modern secular states is that religious infractions—worshiping idols, witchcraft, or working on the Sabbath, for examples—are punishable by the state. With regard to criminal law, every nation must decide and continually evaluate which actions are so detrimental to the peace, order, and general welfare of the nation that they must be criminalized. This judgment must take into account all known factors that can affect the welfare of the nation. Though there is some overlap, the factors considered by ancient peoples to be vital to the common good differ dramatically from those so considered by modern secular states. No state, however, attempted to criminalize every immoral and irreligious act. The Old Testament considers adultery and same-sex intercourse to be seriously detrimental to the general welfare and punished them with heavy penalties whereas modern secular societies have decriminalized these acts, albeit only recently. The measures by which the two societies measure the harmful effects of these and other immoral acts differ markedly.

Are the Laws of an Ancient Nation Still Relevant?

Of what relevance are the Old Testament civil, criminal, and religious laws for Christian ethics? Old Testament civil and criminal laws are of no direct relevance to Christianity because the church is not a nation, state, or empire. The Old Testament’s religious laws were given to the ancient Jewish people and cannot guide Christians in their religious practice. The New Testament makes clear that Christianity includes gentiles and Jews in a new covenant based on faith. The laws about sacrifice, ritual purity and separation from gentiles, circumcision, Sabbath, and other religious matters no longer apply.

But what about the Old Testament’s moral laws? Are they useful in constructing Christian ethics? In answering this question we need to remember first that many if not all the Old Testament’s moral laws merely republish moral laws universally found among human beings. Hence their authority derives not from their sheer presence in the Old Testament but from their universal acknowledgment as right and good. In so far as the Old Testament is authoritative in its own right—because it is included in the Christian canon—its affirmation of these universal moral laws may be viewed as a confirmation of their validity. But Christian ethics must not indiscriminately appeal to Old Testament moral law as authoritative. Christianity is based on the new covenant. The Laws of Moses—moral as well as civil, criminal, and religious—are the rules that define faithfulness to old covenant that God made with the people of Israel and them alone. Hence no law of any category in the Old Testament possesses universal and abiding force simply because it is commanded.

Next Time

As we shall see in future essays, Christian ethics incorporates the universal moral law into its vision of the Christian life. And in a way similar to the Old Testament, the New Testament adds to these universal moral laws its unique rules and principles guided by the vision of human nature and destiny revealed in Jesus Christ.

*For a detailed treatment of the concepts of “the good” and “the right,” see my essays from July 9 & 12, 2021.

Pearls, Pigs, and Target Audiences

1 Reply

Just as the first rule of knowledge is “know thyself” and the first rule of war is “know your enemy,” the first rule of communication is “know your audience.”

Jesus instructs his disciples about this rule in unforgettable way:

“Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces.” (Jesus in Matthew 7:6, NIV UK).

In effective communication the speaker needs to know how much the audience knows about the subject and whether they are likely to be sympathetic or hostile to your message. It is helpful to know what they love, hate, and fear. If possible, it is good to find out what experiences, values, and beliefs you share. However when you publish a book, article, or a blog post there is no way of knowing who might read it. You cannot know your audience. What’s an author to do? The two strategies I know are to write about subjects of wide interest and draw on widely held values and beliefs in making your case or to let the reader know at the beginning the identity of your target audience and what you assume you share with that audience. This information serves as fair warning to the reader of what to expect, and it protects the author in advance from objections based on alien presuppositions.

As I move into a new phase of my series on the contemporary moral crisis I must narrow my focus to an audience with whom I share the presuppositions that will enable me to make the argument I want to make. If you do not believe in God, I am not writing to you. If you do not believe that there is a moral law but instead think that right and wrong are decided by human preferences, these essays won’t make sense to you. If you don’t think of yourself as a Christian and don’t care what Jesus and his apostles taught, you will be very frustrated reading my arguments. If you think you can be a Christian without taking the Bible seriously as a moral guide, we will not be traveling the same road.

I can speak to all of these audiences, and I do quite often. But not all at the same time. If you are an atheist, we can’t move on to other theological or moral topics until we talk about that. If you don’t believe in a moral law, or you don’t pretend to be a Christian, or you don’t care what the Bible says, we are not ready to talk about the Christian view of sex and marriage. If you think you can be a Christian on your own terms without reference to the New Testament, you are very confused. We need to get clear on that before we can talk further.

The audience to whom I am writing for the rest of this series is composed exclusively of people who claim to be Christian and understand that the Bible, especially the New Testament, is the final authority for determining what it means to believe and live as a Christian. Within this audience I want to address two sub-groups. First there are those who hold tightly to the traditional Christian morality of sex and marriage but feel discouraged and beleaguered by the surrounding pagan culture and by the compromises of some people who claim dubiously to be Christians. I do not want traditionalists to change their views. But I want to present them with an even greater body of evidence and more effective arguments to explain and defend their views. The second sub-group are those Christians who have begun to waver in their faith because of the incessant drumbeat of the secular progressive culture and—for lack of a better term—“liberal Christians” who argue that being a Christian and believing the Bible are consistent with the secular view of sex and gender. I want to help this second group to see through the—I am not going to mince my words here—the sophistry and deception of these fake Christian teachers.

Surviving a Cultural Apocalypse : Advice to Churches

2 Replies

This essay concludes my five-part review of Carl Trueman, The Rise and Triumph of the Modern Self. In the interest of space I will skip a summary of the arguments presented in the four previous essays and ask the reader to consult those essays in preparation for this conclusion.

Optimism and Pessimism

In general, I am an optimist. My optimism is grounded in my faith and hope in God. God’s good will most certainly will be done in the end despite appearances to the contrary. But I am not optimistic that the cultural trends described in Trueman’s book can be reversed. Nor is Trueman optimistic; for as the title of the book foreshadows the modern self has “triumphed.” The dominant culture assumes that the psychologized, sexualized, and politicized self is the only morally acceptable view of the self, and it considers those who disagree as ignorant, bigoted, and oppressive. Efforts to marginalize traditional Christians and churches are growing in frequency and intensity. Recent court decisions, anti-traditional policies of big corporations, media caricatures of conservative Christians, indoctrination by educators, and censorship by social media giants do not bode well for the social position of confessing Christians in the USA. Legislatures and courts have recently expanded anti-discrimination laws to cover those who identify as lesbian, gay, bisexual, transgender, and queer. These new laws threaten to restrict the “freedom of religion” to the silent spaces of the inner self.

It is against this “rather bleak analysis” (Trueman, p. 402) that Trueman offers three bits of advice to the church:

The Moral Blindness of False Compassion

(1) “The church should reflect long and hard on the connection between aesthetics and her core beliefs and practices” (p. 402). The modern self was created in part by replacing moral categories grounded in moral law with aesthetic ones grounded in inner feelings. The LGBTQ movement has been propelled forward not by ever deepening moral insight but by rehearsing narratives of oppression, victimhood, and personal unhappiness that evoke “sympathy and empathy” (p. 403) from a culture that has already accepted the psychologized, sexualized, and politicized self. It is disturbing but not surprising that huge numbers of self-identified Christians have without knowing it assimilated to that culture. Many churches talk and act and worship in aesthetic categories and are silent about sin…unless the sins are also “sins” for the secular progressive culture. For the most part, churches long ago assimilated to what Phillip Rieff (The Triumph of the Therapeutic) called the “therapeutic culture,” marketing themselves to society as supporting the common good and promoting individual wellbeing. In response to this assimilation, Trueman calls on churches “to forgo indulging in, and thereby legitimating, the kind of aesthetic strategy of the wider culture” (p. 403). We must not allow false compassion and threats from progressive culture, to replace reason, moral law, the scriptures, and tradition as the determining factors in our moral teaching. Indeed, the church needs to rediscover Christianity’s “dogmatic, doctrinal, [and] assertive” core (p. 403).

The Church as a Moral and Theological Community

(2) The church “must also be a community” (p. 404). The church must form strong and intimate communities based on a common faith and moral vision in self-conscious opposition to the dominant therapeutic culture. These communities must meet together often to encourage, teach, and support members to live thoroughly Christian lives. Apart from such communities, individual Christians are vulnerable to the ever-present pressure to assimilate.

Recover Reason and Moral Law

(3) “Protestants need to recover both natural law and a high view of the physical body” (p. 405). Protestant neglect of natural moral law is one reason churches have been so easily assimilated to the aesthetic view of morality. Traditionally, Protestants grounded their moral teaching in specific biblical commands or principles derived from commands. A thing is wrong because the Bible says it’s wrong. Does this mean that the absence of a biblical command against something gives us permission to do it? Or, what happens when clever theological “experts” create all sorts of confusion about the meaning of a command? In future essays I plan to pursue these failings at great length.

For Trueman, recovering “a high view of the physical body” involves rediscovering God as the creator of the body, Jesus Christ as the savior of the body, and the Holy Spirit as the purifier and life force of the body. The church must resist the culture’s view of the body as a mere means of sensual pleasure or as nothing but raw material for us to drug, cut away, and shape as we please. I wish that every church could hear and take heed to the following words from Trueman:

And closely allied with this is the fact that the church must maintain its commitment to biblical sexual morality, whatever the social cost might be. If, as Rieff claims, sexual codes are definitive of cultures, then an abandonment of Christian sexual morality by the church can be done only on the basis of a rejection of the sacred framework of Christianity and at the cost of the loss of Christianity as a meaningful phenomenon (p. 406).

I placed the words “whatever the social cost might be” in the above quote in bold because I believe the cost doing this will be very high. Many will find it too high. But the cost of assimilation is even higher:

“What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?” (Matt 16:26).

How Did the Statement “I am a woman trapped in a man’s body” Come to be Taken at Face Value?

Trueman’s Method and Goal

Trueman begins with this statement:

“The origins of this book lie in my curiosity about how and why a particular statement has come to be regarded as coherent and meaningful: “I am a woman trapped in a man’s body” (p. 19).

This statement tells us much about the book. When he says that he writes to show “how” and “why” this idea came to be accepted, we see at once that this book will recount a history that explains the genesis of this current state of affairs. Trueman designates the goal of the study as explaining how and why the above transgender statement came to be viewed by progressive culture as “coherent” and “meaningful.” That is to say, the author intends not to assess the truth or falsity of the statement directly but to show why people today accept this assertion at face value when previous generations would have found it absurd and laughable.

This book employs a common historical method that traces the genetic relationships among ideas through time. Apart from historical understanding, each generation is locked within its own cultural framework. One way to escape this temporal prison is to come to see one’s own culture as the product of history rather than as simply the way things must be. Trueman is well aware that showing the genesis of an idea does not by itself demonstrate its truth or falsity. But it can give us enough distance from it to entertain the possibility of criticizing it.

Trueman also knows that the same genetic history can be interpreted in at least two opposing ways. Many would interpret it as the history of progress that leads from the darkness of past ignorance to the contemporary enlightened age. Or the same story can be interpreted as the history of moral and intellectual decline. Oversimplifying matters a bit, the first interpretation uses the present as a norm by which to judge the past and the second views the past as the standard by which to measure the present. Again, a genetic account cannot settle the issue of truth or falsity. It can, however, awaken readers to the hidden moral, aesthetic, metaphysical, and political assumptions of the contemporary moral vision. And that is a worthy goal, because part of the rhetorical power of contemporary progressive morality is the pervasive sense of its self-evidence. The first step in challenging it is exposing its lack of self-evidence and its historical relativity.

Two Paradigms of Identity

According to Trueman, the sexual revolution, which has reached the conclusion that gender must be completely divorced from biological sex and transferred from the moral sphere to the aesthetic sphere, is at bottom a revolution in the nature of personal identity (p. 20). Before the year 1500, a person’s identity and all the rules for human behavior were determined by one’s place within a theological, cosmic, and social order that exists outside, above, and before them. You become someone by fitting in, adopting given roles, and conforming to inherited patterns. For premodern people—whether Christian or pagan—that order was sacred, objectively real, and obvious. Individuals were duty bound to submit their inner desires and passions to the ordering power of the metaphysical, cosmic, and moral order. The thought of reversing directions to make the external world conform to the inner world would have appeared absurd. The inner world of the passions was irrational, immoral, and chaotic. It must not be turned loose.

In dramatic contrast, for many modern people identity is something an individual chooses and creates according to their tastes. It is created from the inside outward by expressing inward feelings and dreams in external media. Only by making the outside conform to the inside can one achieve authenticity, the quintessential modern virtue. Resistance to another person’s expressing their inner self in the external world is viewed as oppressive, cruel, and immoral. In the contemporary moral vision, the sacred, objectively real, and obvious is found in the inner psychic world of the individual. The external order possesses no authority to determine an individual’s identity. Appeals to divine law, natural law, or reason are rejected in principle or as soon as it becomes apparent that they contradict an individual’s inner sense of identity. The inner self must be allowed to be itself, to act in character, on the outside as well as the inside.

The Rise and Triumph of the Modern Self explains the step-by-step process by which the first understanding of identity was replaced by the second, so that by the end of the book we understand “how and why a particular statement has come to be regarded as coherent and meaningful: “I am a woman trapped in a man’s body” (p. 19).

	ifaqtheology on Galileo, What Hast Thou W…
	Dr Jonne Smalhouse on Galileo, What Hast Thou W…
	ifaqtheology on Teaching the Faith in a Christ…
	Dr J Smalhouse on Teaching the Faith in a Christ…
	Dr J Smalhouse on Understanding the Church’s Tea…