Category Archives: moral theology

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

3 Replies

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 44th World Day of Peace (1 January 2011)].

To be continued…

Celebrating Ten Years and 385 Essays!

1 Reply

Today is the tenth anniversary of ifaqtheology.com. On August 08, 2013, I announced the beginning of this blog, promising to address theological questions with

“Clarity in thinking, precision in speaking, honesty, truth, common sense, intellectual humility, thoughtfulness and fairness.”

Why Start Ifaqtheology?

1. I came to realize that I could not write a book or an academic article on every subject I wanted to address. The academic style requires the author to pursue a painstaking process of documentation. It takes huge amounts of time and limits how much you can read and write. Academic writing plays an important role in the life of the church, but I was not satisfied with talking only to fellow professors.

2. I wanted to reach a broader audience. For a long time, I have believed that most churches do a poor job of teaching the full range of the Christian faith to their members. The people’s ignorance of doctrine and church history leaves them vulnerable to the winds of culture. I started this blog to do something about it.

3. I use blogging to clarify my thinking on various topics. It energizes me to think that some people—even if only a few—will read these essays right away.

Accomplishments

I think that my efforts have been worth it. This entry makes 400 posts since 8/8/13. I estimate that 385 of these posts are essays on theological or related topics. The average word count for those essays is about 1,000 words. That makes the total count 385,000 words, which translates to about 1,000 printed book pages. I have published five books that began as essays on this blog:

The Thoughtful Christian Life (2014)

A Course in Christianity (2016)

Christianity—Is it Really True (2015; 2d ed, 2017)

Four Views on Women in Church Leadership (2017)

Rethinking Church (2021)

During the past 10 years the blog has been viewed approximately 91,000 times. I have no way of knowing exactly how many different people have read something from the blog but 5,000 would be a good guess. Readers made 1,400 different comments in reaction to something they read on the blog.

A Resource

All of these 385 essays are still available to readers, and they are easy to access. You can find what you are looking for by using the search box at the top right of this page. Just type in the box a topic that interests you. Also, if you scroll down the page below the month-by-month archive list, you will come to a huge alphabetically ordered list of “Categories.” You might find a topic there that interests you. I view the blog archives as a sort of theological dictionary.

Recommend Ifaqtheology

I started ifaqtheology to help the church as a community and individual Christians to a deeper understanding of their faith and to equip them to live faithfully in a post-Christian culture. I hope you will use it as a resource and recommend it to others.

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

Leave a reply

In a previous essay (“At the Edge of Ruin,” June 22, 2023), I shared some insights I received from reading J. B. Schneewind, The Invention of Autonomy: A History of Moral Philosophy (Cambridge University Press, 1998). In that essay I reflected on the significance of the tension between voluntarism and intellectualism in the history of modern moral philosophy. In passing I mentioned Schneewind’s compressed summary of that history: from obedience to self-governance to autonomy. Today, I want to begin a brief series using this summary as a window into the soul of contemporary culture.

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.

Wisdom, Understanding, and the Spirit of the Age

2 Replies

In the previous essay, written about a week ago, I set out briefly what I think it means to be an educated person. Just a few days later during a conversation with some good friends one of them recalled an article that listed the 100 books one “must read” to become an educated person. Since then I’ve thought about that claim and concluded that—though containing much truth—it misses the mark. Among the many problems with this idea, the most damning is its identification of reading with understanding and knowledge of facts with wisdom. One can read those 100 books and thousands more without becoming wise or gaining understanding. And surely we would call no one educated who does not possess understanding.

Searching for Understanding

So, I’ve been thinking recently about what it means to be wise and possess understanding. As a teenager, I felt a great need for wisdom and lamented my lack thereof. I read the Old Testament book of Proverbs over and over and took it to heart. I read the New Testament book of James for the same reason. I took James at his word when he advised, “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:5). And, of course, I pondered Paul’s profoundly counterintuitive claim that God’s deepest wisdom and power were revealed in the cross of Christ (1 Cor 1:18-25). Much of my reading throughout life has been given to the search for wisdom and understanding. What, then, is wisdom and how can we gain understanding?

My search has been for knowledge about how to live a good life, for discernment to make good decisions, and for the intellectual and moral virtues that make that good life possible and protect us from foolishness and evil. It is a quest to understand myself, the human condition, our age, and the possibilities for the future. It is a pursuit of the “happy life,” which Augustine of Hippo defined as “joy based on truth.” It is desire to know my place, do my part, and complete my assignment. It is life in hope of hearing the words of the Master, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!” (Matt 25:21).

Understanding the Spirit of the Age

This morning I read an article on “History” in one of my encyclopedias of theology. I found the section on the philosophy of history especially stimulating. It reminded me of my quest for understanding and wisdom, especially of my desire to understand our age and my place in it. I believe strongly in divine providence: God is the beginning and end of all things and Jesus Christ reveals the goal and meaning of history. This faith gives me confidence that history as a whole possesses meaning, that in looking to Jesus we can know what we need to know about God, and in following Jesus we can live good lives. Nevertheless, in trying to understand the spirit of our age and how I can best live in relation to it, I sometimes feel like I am lost in a forest. I believe the “forest” has an edge and a shape, but I can’t rise above the canopy to find my bearings.

Much of my intellectual quest has been devoted to finding—if not the top of the forest canopy—some higher ground from which to survey a larger area of the landscape in search of a wider historical perspective. At least half of the 350 essays I’ve written for this blog have been devoted to this task. As frequent readers know, I view the “spirit of the age” as the energy unleashed by the Enlightenment’s and Romantic Movement’s transfer of God’s attributes to humanity. In my April 18, 2022 essay, “How God Became Man: The Story of Progressive Humanism,” I observed that human beings always see their ideals and ambitions exemplified perfectly by God/gods. In the late Middle Ages (1300 to 1500) theologians began to view God primarily as an all-determining, omnipotent, and absolutely free will rather than an infinite intellect, perfect in goodness, self-diffusive in love. God is everything and human beings are nothing. The modern world held on to the ideal of absolute freedom as the highest good but reversed the relationship between God and humanity: Humanity became the central player in history and God became no more than a supporting actor! Divine providence was replaced by human planning. For the past 400 years, the driving force of history—the spirit of the age—has been the human quest to realize its ambition and presumed right for absolute freedom, for a sort of divinity.

This quest for unlimited freedom has unfolded in stepwise fashion from around 1600 until today. In an essay from October 11, 2013, “In the Year 2013…Will There Be Faith on the earth?” I distinguish between two different types of logic at work in historical development—linear and dialectical logic. (By “logic” I mean the connections ideas and actions have with each other whereby one leads to another.)

The thesis that

“Humanity is in its inner essence absolutely free from all alien limits and can attain this freedom in actuality through its own effort”

is teeming with revolutionary implications impossible to grasp at once. Only in the history it inspires does its latent meaning become manifest and understandable. Only with historical hindsight can we see that this thesis stated above was at work all along. In that history, the moment human beings are liberated from one alien “oppressor,” others oppressors come into view, and so on without limit, without end. The church and kings were dealt with first. History since the American and French Revolutions witnesses one liberation movement after another driven by the linear logic that seeks to unfold the real-world implications of the principle of self-determining freedom. Today, we have reached the point a which the physical body itself—understood as a biological given—has come to be seen as oppressive. Human nature, body and soul, must now submit to the absolute freedom of human subjectivity and willfulness.

However there is another logic at work in the history of freedom—a dialectical logic.

(“Dialectic” refers to conversation or debate wherein one partner’s affirmation provokes the other’s denial. The denial, then, provokes a defense, and so on. You can unfold an idea linearly by yourself, theoretically, but dialectical logic requires conflict with others.)

Strong and unambiguous assertions always provoke denials, and radical acts provoke strong reactions. At some point it becomes apparent—or at least felt—that if the ideal of absolute freedom was put into practice consistently it would mean absolute destruction of all order, truth, reason, and rules. That is to say, freedom without limits works total destruction. Nihilism is the secret spirit of the age, the source of its power, and the mystery of its appeal. But not everyone is fascinated with the specter of total destruction. They foresee that using the ideal of unlimited freedom even in a relatively just cause—for example, the quest for liberation from slavery, racism, and sexism—will eventually destroy the principles by which we understood those causes to be just to begin with. Hence they push back against the “spirit of the age” and “the arc of history.” Such “conservatives” may succeed in the short term, but they will fail in the long term unless they expose the secret nihilism of the age in a way that convinces the cultural leaders of their errors. Sadly I don’t see this happening. The linear logic of nihilism-disguised-as-freedom, of humanity masquerading as God, will continue its destructive course until it is unmasked by history itself or everything is destroyed.

Christ Crucified or the Spirit of the Age

Christian people are not immune to fascination with the spirit of the age. After all, it appeals to that universal human desire “to be as God” discussed in Genesis 3. And if we think God’s divinity and eternal joy are rooted in his power over everything and his freedom from all limits, we will desire such power and freedom and resent that do not not possess them. We have no defense and nothing significant to say to a culture that pursues openly what we desire in secret. Our only hope is to embrace the counterintuitive truth that God’s deepest wisdom and power are revealed in the cross of Christ (1 Cor 1:18-25). God’s deepest nature is self-giving, other-oriented love. This divine love should be our highest ideal and following the way of the cross our loftiest ambition. The spirit of our age is a substitute god, an idol. And in my estimation coming to see this clearly is a mark of wisdom and an achievement of understanding.

19 We know that we are children of God, and that the whole world is under the control of the evil one. 20 We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true by being in his Son Jesus Christ. He is the true God and eternal life. 21 Dear children, keep yourselves from idols (1 John 5:19-21).

To be continued…

How Man Became God: The Story of Progressive Humanism

3 Replies

In the two previous essays we considered the phenomenon of Christian people who adopt a progressive humanist framework to guide their moral actions but continue to use Christian words to express their progressive views. Old words, lifted from their original scriptural matrix and placed in a new setting, acquire alien meanings. Scripture texts are quoted selectively and are reinterpreted by clever exegetes to conform to progressive values. And they believe this sterile hybrid is true Christianity. This essay is the first of two in which I dig down to the foundations of these two moral visions to show at what point they diverge and how much they differ.

God and Human Aspirations

Everyone by nature desires good things. No one can be satisfied with good when they can have better; and who can be happy with better when the best is available? Why be satisfied with little when you can have much? Though we know we can’t have it all, we still want it all.

In the history of religion, people always attribute to God (or gods) the maximum of wealth and power and life conceivable. Augustine of Hippo (354-430) articulates this principle in a memorable way:

For on this principle it is that He is called Deus (God). For the sound of those two syllables in itself conveys no true knowledge of His nature; but yet all who know the Latin tongue are led, when that sound reaches their ears, to think of a nature supreme in excellence and eternal in existence… For when the one supreme God of gods is thought of, even by those who believe that there are other gods, and who call them by that name, and worship them as gods, their thought takes the form of an endeavor to reach the conception of a nature, than which nothing more excellent or more exalted exists… All, however, strive emulously to exalt the excellence of God: nor could anyone be found to believe that any being to whom there exists a superior is God. And so all concur in believing that God is that which excels in dignity all other objects (Saint Augustine, On Christian Doctrine 1. 6-7).

Augustine reminds us that human beings think of God as the perfect being who actually possesses everything we desire and is everything we wish to be. Your view of God determines your view of humanity and vice versa. The history of theology is simultaneously the history of human ideals and aspirations.

How Man Became God—A History

Two Views of God

During the high Middle Ages (1000-1250) a debate ensued among theologians in the newly established universities in Europe (Paris and Oxford) about the nature of God. Should God be understood primarily as an infinite Mind that produces the natural world logically and by necessity? This view of God and creation enables theologians and philosophers to know something of the mind of God, natural law, and the good by contemplating nature and reflecting on their own minds. On the other hand, some thinkers argued that we should view God primarily as an all-powerful Will who creates nature freely and always retains freedom to change the order of nature in anyway God chooses. This view protects the freedom of God and makes God inaccessible to the human mind apart from his free choice to reveal his will. The first view is designated intellectualism and the second is called voluntarism. Many thoughtful students of the history of theology consider both of these views extreme. Surely we should think of God as both mind and will in perfect harmony even if we cannot harmonize them perfectly in thought.

Two Views of Human Nature

Because human beings always view God as the perfect being and the goal of human aspirations, the two views of God (intellectualism and voluntarism) generate two views of human nature and human aspirations. In the late middle ages and Reformation era (1300 to 1600), voluntarism became a powerful theological and cultural force. God was conceived primarily as an all-powerful, absolutely free, and self-determining Will. God is free not only from nature and natural law but from his own past actions. And in this theological environment, human aspirations were directed toward maximum freedom from external determination, aimed at dominating nature, and focused on expressing one’s arbitrary will in word and deed. To be in the fullest sense of the term is to be nothing but what one wills to be in the same way and to the same extent that God is only what God wills to be.

It would be a great mistake to think that the seventeenth-century Enlightenment signaled a return to intellectualism. The Enlightenment rejected intellectualism and viewed reason as an instrument to uncover the secrets of the physical world that could then be used for human purposes. In other words, the Enlightenment was an expression of the desire of the human will to dominate and recreate nature in our image in imitation of the Creator. What God is eternally, humans beings strive to become in the course of history. In the late eighteenth and early nineteenth centuries, Romanticism turned its attention from the will to dominate nature to the self-creative will of the unique individual.

Apotheosis and Utopia

Contemporary progressive culture combines the impulses of the Enlightenment (the will to dominate nature) and the Romantic Movement (the will to recreate oneself as one pleases). After all, they are but different forms of the desire to be like the voluntarist God, to free oneself from all alien structures, laws, and forces. Progressive humanism was constructed by removing God from the picture and transferring the divine qualities of unlimited will and absolute freedom from God to human beings. Without God in the picture, nothing remains to remind us of our limits, the order of nature becomes plastic subject to no law but human will, and absolute freedom from every restriction becomes the aspiration toward which we strive. God’s eclipse from human consciousness made it possible to deceive ourselves with the illusion that human beings could take their destiny into their own hands and achieve individual apotheosis (transformation into a god) and social utopia.

Creative Destruction

The LGBTQ+ liberation movement is but the latest chapter in the story of progressive humanism’s quest to overcome all limits and achieve individual apotheosis and social utopia. It will not be the last. The destructive impulse at the heart of progressivism will not have reached its goal until every boundary has been erased, every limit has been transgressed, and every rule has been abolished. Progressivism cannot acknowledge a principle of limitation and order without destroying itself. The political philosopher Thomas Hobbes (1588-1679) envisioned pre-political humanity living in a “state of nature” marked by social chaos, without rules, where everyone has a right to everything, and human life is “nasty, brutish, and short.” Hobbes devised a plan to escape the undesirable state of nature into a condition of order and peace. In contrast, contemporary progressives work to create a world where “there are no rules and everyone has a right to everything.” And they call it “progress.”

To be continued…

Sex, Identity, and Politics: Two Incompatible Moral Visions

1 Reply

Where Are We?

In previous essays I’ve tried to get to the roots of the moral crisis that engulfs contemporary culture. At the origin of this crisis stands the abandonment of the long-accepted notion that human beings acquire experiential knowledge of the good as communities and transmit it through tradition. Simultaneously, modern culture adopted a romantic notion of the good as a feeling of well-being and an individualist view of how we come to know the good.

Given its subjective view of the good, modern culture can no longer make sense of the right as a moral rule that conforms to the moral law. Hence the “right” becomes a private assertion of “what is right for me” or it is identified with legislated human law made through the political process. The simmering crisis becomes open conflict when society’s subjective views of the good and right become concrete disagreement about specific moral behaviors. These disagreements can be settled only by coercion in one of its modern forms: protest, cancellation, intimidation, or legislated human law.

Christians who submit themselves to the authority of Jesus Christ and the scriptures and retain the traditional view of the good and the right find themselves under fire. When confessing Christians oppose the dominant culture’s subjective view of the good and the right they are made to appear backward, oppressive, insensitive, cruel, and downright hateful. Indeed, they are portrayed as enemies of humanity worthy of marginalization, legal proscription, and even persecution.

Clash of Moral Visions

We are now at the point in our discussion of the moral crisis where I need to speak about specific behaviors. And I want to begin with the body and sex. In the contemporary controversy over the use of our bodies we see most vividly the clash between two irreconcilable moral visions. During the course of the last one hundred years Western society has been increasingly sexualized and sex has been politicized. The reasons for this development are complex, and I will explain them in greater detail later in this series. However I will say this in advance: progressive culture from its beginnings in the Enlightenment to today sees Christianity as the greatest enemy standing in the way of its advance. With the rise of the Romantics in the early nineteenth century, nascent progressive culture came to see that Christianity’s limiting of sexual relations to lifetime marriage between man and woman grounded in a sacred moral order served as the foundation of conservative and traditional culture. The family is the perennial bearer of tradition. If society is to be made into a progressive utopia, Christianity must be marginalized if not destroyed. If Christianity is to be destroyed, marriage and the traditional family must be destroyed. And marriage and the traditional family can be destroyed only by removing the limits on sexual activity and transforming the meaning of sex. Sex must be removed from the sacred moral order and reconceived as a means of self-expression and self-fulfillment. Without tradition, isolated, and with their identity being reduced to race and gender, individuals may then be willing to become wards of the progressive state and its educational institutions.

We’ve Been Here Before

But the clash between moral visions is not new. The New Testament is replete with warnings about this collision of worlds: two opposing kingdoms (Col 1:3), life and death (Col 2:3), visible and invisible (2 Cor 4:18), the way of the Spirit and the way of the flesh (Gal 5:13-26), and many others. One of the clearest contrasts is found in Colossians 3:1-14. Paul contrasts two ways of living as opposition between two orientations, to things above or to earthly things:

Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. 2 Set your minds on things above, not on earthly things. 3 For you died, and your life is now hidden with Christ in God. 4 When Christ, who is your life, appears, then you also will appear with him in glory.

5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming. 7 You used to walk in these ways, in the life you once lived. 8 But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator. 11 Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

12 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity.

The New Testament clearly views the moral life as an essential aspect of a comprehensive and internally consistent way of life, at once religious, spiritual, and moral. Its specific moral rules are not isolated and arbitrary. The moral prohibitions in Colossians 3:5-11, quoted above, are interrelated. All of them deal with “earthly things.” The list in verse 5 centers on misuse of the natural urges of physical body: “sexual immorality, impurity, lust, evil desires and greed.” The list in verse 8 has to do with misuse of our need for acceptance and fellowship from others: “anger, rage, malice, slander, and filthy language.” The physical dimension cannot be separated from the social and neither from our relationship to God. We use our bodies to communicate with others and our physical urges almost always involve interaction with others. They can be used to honor God or disrespect him.

Body, Soul, and God

The New Testament affirms the created goodness of the body. But the body is not absolutely good. Its goodness lies in the possibility of its proper use as determined by the intention of creator. It can be misused and misdirected. Those whose minds, hearts, and wills are set “on things above” want to use their bodies for the Lord, but those whose minds, hearts, and wills are set “on things on the earth” view their bodies as instruments for their own pleasure and power. Those who direct their minds toward Christ desire to learn the purpose for which God created their bodies and the rules for their proper use. To those whose minds are set on earthly things, the Bible’s moral rules for the proper use of the body seem strange, unnatural, and oppressive.

The Bible speaks of human beings as body and soul. We are physical and mental. We possess freedom at some levels of our being, but at other levels the automatic processes of nature operate apart from our choice or awareness. The Bible is not concerned with the philosophical problem of the composition of human beings, with debates about the nature of the soul and the relationship between soul and body. It is concerned with the orientation of the whole human being toward or away from God. But the Bible acknowledges what we all know from experience, that there is a hierarchical order in the relationship between body and soul. The mind is the ruling aspect and the body needs to be ruled and guided by the mind, which in turn needs to be informed by the moral law and common sense. Our minds enable us to gain the wisdom we need to discern between good and bad and right and wrong. The body apart from the mind possesses no conscious knowledge of the good and right. It works more or less automatically and instinctively. (Contemporary culture reverses the order by looking to the irrational passions–in contemporary terms “the inner self”–for guidance about what is real and good.)

Now consider the two directions mentioned Colossians 3:1-14 again in light of our created nature as body and soul. Paul speaks of the two ways of living, two possible orientations to God of our whole persons. As whole persons we are body and soul, but the body must be guided by the soul. But the mind must be illuminated by moral and spiritual truth from above in order to guide the body to its proper end, which is to serve God. Paul urges us to set our minds and hearts on “things above.” Unless the mind is set on “things above” it cannot lead the body to do good and right. When the mind forsakes “things above,” the body begins to dominate the mind, which then becomes a mere instrument we use to seek out ways to please the body. It thinks only about “earthly things.” Instead of rising higher to become more and more like God, human beings fall to earth to become mere smart animals. Dangerous ones too!

The Good, the Right, and the Bible

1 Reply

In the previous essays we learned that human beings discover what is good for them through reason and experience. Each new generation must be taught the knowledge of the good acquired and tested by billions of individuals over thousands of years. The knowledge of what is good for us is communal and traditional. It should be obvious to any thoughtful person that no individual can acquire this knowledge from private experience alone.

The contemporary moral crisis was in part precipitated by modern culture’s abandonment of the notion that human beings acquire experiential knowledge of the good as a community and transmit it through tradition. In place of the notion of universal human nature and the goods necessary for its health, modern culture adopted a romantic notion of the good as a feeling of well-being and an individualist view of how we come to know the good. Not only do many people today reject the ideas of human nature, moral law, and the good and right as discovered and defined in tradition, to their ears these ideas sound completely foreign and incomprehensible.

Morality and the Bible

Not surprisingly, then, when Christians appeal to the Bible to determine what is good and right they are met with incredulity and hostility from the dominant culture. Appealing to the Bible strikes modern people as strange for two reasons. First, the Bible preserves a view of the good learned by the Jewish and Christian communities over many thousands of years and passed on in a tradition. Since our contemporaries do not acknowledge that communal experience and tradition are the only ways individual human beings can learn about the good, they reject appeals to the Bible as a moral authority. They would reject the authority of any other community and tradition for the same reason.

Second, Christians do not just appeal to the long-term experience of a community. They also equate the view of the good presented in the Bible with divinely revealed moral law. The rules and laws of the Bible present themselves not only as human discoveries of what is good for human beings but also as divine commands. The natural consequence of not adhering to the good is enduring something bad. But the consequence of disobeying a divine command is divine punishment.

Perhaps this second aspect of the Christian message is the primary reason for the hostility of the ascendant culture. It is one thing to warn people of the negative consequences of their actions. It is another to invoke divine disapproval and threat of punishment in addition to the natural consequences of the bad act. The first warning may cause people to smile at our naiveté, but the second will be taken as an insult and will evoke anger.

But it is not just outsiders who experience difficulty reconciling the good with the right and comprehending the relationship between learning about the good in communal experience and learning about it from a divine command. Believers, too, are often disturbed by the thought that God punishes bad behavior with pain in addition to the act’s natural consequences. Perhaps they are troubled even more by the thought that God might command something unrelated to any obvious good and punish transgressors even when negative consequences from the act itself are wholly absent. The moral crisis touches the church more than we would like to admit.

God and Morality

Why might a divinely commanded moral law may be needed above and beyond humanly discovered good? I am assuming for the moment that we at least understand the reasonableness of looking to the moral tradition contained in the Bible for instruction about the good. I admit that those totally sold out to the romantic view that the good is whatever gives us a pleasant feeling will not grant this assumption. I will address their rejection in due time. For now, I want to address those who are at least open to the idea that it is wise for an individual to accept the moral authority of a long-continuous community and tradition above private experience or abstract theories. But why divine commands?

In view of the human tendency to degenerate into sensuality and violence, we can see the value of divine guidance and inspirations to help lawgivers, prophets, and religious and moral reformers formulate rules that guide a community toward what is truly good. This is certainly how the Bible sees it. After the fall in Genesis, chapter 3, humanity keeps on its downward moral trajectory until there is only one good human being, Noah. From the biblical point of view, the customs of the peoples surrounding Israel are evil and inhumane. The laws given by God through Moses, however, are good and wise (See Psalm 119).

Admittedly, most of the moral laws in the Bible could have been learned from communal experience and they are similar to the highest moral aspirations of nations other than ancient Israel. However human beings are inclined to follow their immediate desires rather than reason and experienced-based wisdom. And this inclination can even poison the moral traditions of whole cultures, for example, Sodom and Gomorrah (Genesis 18 and 19). Hence, from the biblical perspective, God’s decision to educate his people about the truly good by giving laws is a gracious act.

A Christian Morality?

What does viewing biblical morality as divinely commanded add to the moral authority of the Bible considered as a deposit of wisdom from a long-continuous community? The previous section began to address these questions. As I suggested there human beings tend toward sensuality and violence as individuals and as civilizations. And, although it is possible to learn much about what is good for human beings from experience, most people are more interested in immediate pleasure than the truly good. Hence the moral traditions of whole cultures can become polluted and self-destructive or so marginalized that they have little impact on the mass of individuals. The Bible assumes that human civilization has become so corrupt that divine intervention is necessary. The story of the Old Testament includes divinely commissioned lawgivers and prophets sent to a degenerate culture to reveal what is good.

There is also another reason Christian teachers invoke divine commands. Human experience is limited to life in this world. Experience can teach much about what promotes human happiness and flourishing in this life. But belief that God is creator of this world sets human life into a larger context, beyond the range of what can be learned by ordinary experience. If our sole end is living long and well in this life, then good is whatever helps us achieve this goal. But if God created human beings for a greater end, then good is whatever helps us achieve that end.

If we have a God-intended end beyond living long and well in this body, only God can tell us what it is and how to achieve it. We cannot learn this good from individual or collective experience. It should not be surprising, then, that Christians view the moral rules Christians live by as divine commands. This view makes perfect sense, because in Christianity the humanly chosen goal of living long and well is subordinated to the divinely chosen end of eternal life with God. This shift changes everything. Life in the body as a whole is now directed beyond itself. Living long and well in this life alone is no longer the end that determines what is good. We need God’s help both to know and to do the truly good. Those who believe that Jesus is the risen Lord will gladly receive his and his apostles’ instructions about how to live in view of the true end of human life revealed in him.

There are two big reasons the moral life to which the New Testament calls us seems strange and oppressive to our age: (1) even experienced-based moral rules, which focus only on living well and long in this body, sound strange and oppressive to many people. Never in any society has the majority been virtuous, even by Aristotle’s standards! (2) Unless one wholeheartedly embraces the Christian vision of the God-intended end of human life, living here and now in faith for that unseen end appears extremely foolish.

Is There a Moral Law and How Do We Learn What it Teaches?

5 Replies

The Right

In previous essay in this series we examined the concept of “the good” for its relevance to morality. We discovered that the good is not by itself a moral category. Strictly speaking, the mere fact that something is good for us does not obligate us to seek it. It leaves undecided whether or not we are at fault for refusing it. In my view, a sense of obligation is essential to moral experience. And this requirement leads us to the concept of “the right.”

Hence the concept of “the right” is indispensable for moral reasoning. Just as something is good because it is “good for” something else, an action is right because it corresponds to a norm, standard, or authority. The answer to a math problem will be right when the student understands the symbols and follows the rules for the operations. A history of a Civil War battle is not right unless it corresponds to the facts. In the same way, a human action is morally right only if it measures up to a moral law. And an act is morally wrong if it breaks a moral law.

Human Law

We are familiar with the concept of human law, that is, law legislated by the state. The state claims authority to make and enforce laws for the common good of its citizens. A law is a statement that forbids or requires a certain act and prescribes the penalties for infractions. It is legislated by a legislative authority, enforced by an executive, and adjudicated by judges. But we know that the state is not the ultimate moral authority and that the demands of the state are not right simply because it commands them. Human laws can be right or wrong, just or unjust, good or bad. There is hardly any need to marshal examples of unjust laws. They are all too common in human history. But we can judge a human law to be wrong only when we see that it is out of line with a higher law by which human laws must be judged. They are not wrong simply because you don’t like them.

Natural Law

What is this higher law? How is it legislated and made known? On what authority, and who enforces and adjudicates it? For many thinkers, nature is a prime candidate for this higher law. After all, nature exists independently of human culture and law. So, let’s consider the possibility that there is a natural law that stands above legislated law.

Upon consideration, natural law can mean only two things. Natural law describes either (1) the basic physical laws according to which nature invariably works or it describes (2) the conditions and actions required for human flourishing. In neither of these senses of natural law do we come under an obligation to act or refrain from acting. We have no obligation to act consistently with basic physical laws, since we have no freedom of choice in this area. Obligation and moral law concern only free actions. Even if natural law can tell us what is “good for” us, it cannot obligate us to perform it. The concept of the good does not include the concept of the right. Hence natural law can have the force of moral law only if the order of nature derives from the will of a moral authority above nature. The natural order is to the divine will what human law is to human legislators. If there were no God or anything like God, the order of nature would be a brute fact with no moral authority. Our actions would be limited only by nature’s physical laws. There would be no class of possible actions that ought to be done or ought not to be done. The idea of an unjust human law would make no sense.

Creation

For Christian theology, the order within nature derives from the will and act of the Creator. The world is the creation of an infinitely good, just, and wise God. Hence the true order of nature, including those actions that enable human beings to flourish and achieve their natural ends, possesses moral authority. We are, therefore, obligated to seek to know and follow the law of nature, that is, those conditions and actions that enable human beings to function properly, flourish, and achieve their end. In this way, what is good for human beings (“the good”) and our obligation to obey the moral law (“the right’) converge in the will of God. Or, to say it another way, if we consistently do the good, we will also be acting rightly. And if we consistently do the right, we will also achieve the good.

Where Are We?

Where are we in the series? We’ve arrived at a way to conceive of the union of the good and the right. The will of God is reflected in the created order. So far, so good! But there is much more ground to cover. Do human beings have ends beyond nature? Is there a divine law not given in nature? How do we learn what is good and right? If good and right ultimately coincide, why do we need both concepts, and which is primary?

How Do We Learn Good and Right?

To understand and deal with the contemporary moral crisis, it is first necessary to get clear ideas of the good and the right. I think we’ve accomplished this: The good is what is truly good for us in the most comprehensive sense and the right is a rule for human behavior that corresponds to moral law. But these concepts are still rather abstract. Perhaps it’s time to talk about how we know what specific things and actions are good for us.

The Good and Experience

We don’t come into the world knowing what is good for us. As infants and small children we need adults to protect us from bad things and provide us with good things. Almost immediately, adults begin to teach us the difference between good and bad. Somewhere along the way to adulthood we learn from trusted others and from our personal experience enough to survive. We learn about what is good for our physical bodies. Fire, electricity, and busy streets are dangerous. We need to eat our vegetables and drink our milk. We also learn social goods and evils. We don’t bite our playmates, and we share our toys.

But all the adults in our lives were also at one time children and had to learn what is good and bad from the previous generation of adults…and that generation from the one before it. We can’t just keep resorting to the previous generation. From where did the knowledge of what is good and bad for human beings originate? Remember what we said in earlier chapters. To say that something is good for us means that it enables us to flourish and achieve our natural end. The goodness of a thing or act is revealed when it actually causes human beings to flourish and achieve their ends. It can’t be known theoretically. To say it another way, human beings learn what is good for them by experience evaluated by reason.

Community and Tradition

But we cannot learn all we need to know about what is good and bad for us through our own experience! Indeed, by the time we can survive without constant supervision, we’ve already learned from others a way of thinking about the world and we’ve internalized hundreds of rules about good and bad. We are born into a human community that is already heir to thousands of years of traditional wisdom. We inherit billions of years of accumulated human experience. Hence, knowledge of good and bad comes to individuals in the form of traditional wisdom formulated in rules, maxims, advice, observations, and sometimes in laws. The best and most enduring parts of this wisdom are often preserved in fables, parables, and proverbs. In every age there are wise men and women who pay special attention to this tradition. They collect it, organize it, and write it down. We are all beneficiaries of their work.

Notice that although rational reflection on experience is the original teacher of good and bad, the lessons of experience are mediated to individuals by language, the language of rules. Though the rules derived from the collective experience of the human family are not infallible, it seems foolish indeed for individuals to flout the lessons learned from billions of years of human experience in favor of their limited and as yet incomplete experience in living. Nor would a theoretical notion, such as autonomy or equality, suffice to overturn the authority of such a huge reservoir of experience. Traditional wisdom is derived from millions of completed lives, observed and assessed from within and without. If we really desire the truly good, we should acknowledge the limits of our individual wisdom and pay reverent attention to the wisdom of the moral tradition.

Summary

We’ve learned some important lessons. Human beings learn what is truly good for them through experience, and this good can be confirmed again and again by experience. But we’ve seen that we cannot discover what is truly good for us from our own private experience. We depend on the experience of generations of those who came before us. These lessons help us understand some things about the biblical vision of good and right that are often obscured in contemporary discussions. Given what we’ve learned about how human beings actually come to know the good, it should not be surprising that Christians look to the laws, parables, proverbs, and direct moral teaching of the Old and New Testaments to learn what is truly good for them. Everyone looks to moral tradition in one form or another. We have no choice. But Christians understand the moral tradition contained in the scriptures to be based on more than mere human experience, and it is concerned with a wider horizon and a greater end than life in this world. Christians believe that this human experience was elevated and deepened by divine revelation and providence and by the working of the divine Spirit.

Reclaiming the Vocabulary of Morality

1 Reply

In the previous post it became clear that contemporary progressive culture does not use moral words to convey clear ideas about an objective moral order. It uses them instead to convey feelings of approval or disapproval. One of my first goals, then, is to free moral words from their servitude to emotion and restore them to their proper rational function.

The Good

I’d like to begin by reflecting on the concepts of the good and the right, two of the most basic categories necessary for conducting reasonable discussions on moral questions.

I find it interesting that even though the word “good” is very general, it is indispensable for discussions of morality. The meaning of the word can range from weak expressions of pleasure to assertions of superlative excellence. It can be used to express personal preference or to pronounce moral judgment. It can be misused as synonym for the “right” or it can mean the “pleasant.” Given the wide range of meanings for the word good, it would seem important to be clear and specific in our use of the term in discussions about morality.

Examination of the ways the word good is used shows that in every case, except in reference to God or its misuse to mean the right, it is used in a relative sense in which something is declared to be “good for” something else. Apart from God, who is absolutely good, any finite good can be “good for” one thing but bad for something else. Salt is good for preserving meat but bad for snails.

A thing can be “good for” someone in two senses. It can give pleasure or promote well-being. Likewise, it can be bad for someone in two senses. It can cause unpleasant feelings or reduce well-being. To say that something is good in the first sense (pleasure) is to express the connection between it and a feeling of pleasure. Examples are abundant: that was a good meal, a good show, or a good experience.

An experience can give momentary pleasure but not be “good for” one in the sense of promoting well-being. We all know, for example, that overeating is not good for you. And an experience can be “good for” your well-being but not be especially pleasant. We can readily offer examples: “Eat your vegetables because they are ‘good for’ you.” “Moderate exercise is ‘good for’ you.” and “Honesty is the best policy.” Such assertions declare that possessing these goods, regardless of whether or not they give immediate pleasure, advances your well-being. We can distinguish these two meanings of the word good by naming one “the pleasant” and the other “the useful.”

Let’s draw a preliminary conclusion. To engage in fruitful moral discussions it is important not to confuse the two meanings of “good,” pleasant and useful. If one party uses the word good to mean the immediately pleasant and the other party uses it to mean that which is productive of long-term or ultimate well-being, the discussion will be futile. We can hardly dispute a claim that someone finds something pleasant or unpleasant. The claim is the proof! Hence, this type of assertion about goodness is not subject to rational debate. But a claim that something is productive of long-term or ultimate well-being is subject to discussion and dispute.

What is the difference? The assertion that X is a means to long-term or ultimate well-being is a claim about what our physical, psychological, moral, or spiritual natures require for proper and optimum functioning. This can be true only if within these dimensions of human existence there are objective structures and inherent ends, subject to rational analysis. Additionally, these structures and ends must remain constant regardless of our subjective feelings.

Analysis of the concept of the good has led us to the concept of human nature, its proper functioning, and its ultimate end. Is there such a thing as human nature, and, if so, how can we discover what is “good for” it? Do human beings have a natural (and perhaps a supernatural) end, and do we know what it is? These questions lead us to our most basic beliefs about God and creation.

Natures and Ends

In the previous section we concluded that we call a thing “good” when we want to express the relation of being “good for” between it and something else. To say a particular hammer is good is to say that it is good for doing what hammers are meant to do, drive nails and demolish things. In analogy, to say a particular human being is “good” is to say that this human being is capable of doing and actually does what human beings are meant to do. In the same way, a particular human action is good if it does for human beings what human actions are meant to do for human beings.

Notice that hammers, human beings, and human acts can be called “good” only if we know what they are meant to be and do. The idea that human beings are meant to be and do certain things and not others implies that they possess natures and ends. Put as simply as I can, a nature is the design plan or structure of a thing that makes it the kind of thing it is. Inherent in the idea of a design plan is proper function and purpose. Just as a hammer’s design plan makes it suitable for driving nails but not for threading needles, human nature directs human beings to certain ends, not to others. And certain acts enable human nature to function properly to achieve its intended end and others do not.

The idea of the good is relevant to moral issues only if human beings possess natures that determine the conditions under which they can function properly to achieve the end at which their nature aims. Apart from the idea of human nature and its end, the “good” will always be reduced to the “pleasant.” And the pleasant is not a moral category. Whether you find a certain activity pleasant or not cannot demonstrate whether it is good for you. As we will see in the course of this series, at the center of our contemporary moral crisis is loss of faith that human beings possess natures and ends. Human nature and its ends have been replaced by the arbitrary human will.

Philosophers from Aristotle onward attempted to describe the essential features of human nature and the ends toward which it is naturally directed. Aristotle’s work on this subject in Nicomachean Ethics (350 B.C.) exercised profound influence on Western ethical thought, and it still commands respect today. Although such philosophical ethics as Aristotle developed can play a role, Christian ethics adds three faith presuppositions to Aristotle’s naturalistic perspective: (1) God is the Creator of human nature; (2) Jesus Christ is the perfect example of a good human being; and (3) union with God is the end of human nature.

For Christian moral thought, the idea that human beings possess natures and an ends is securely grounded in the confession that God is the maker of heaven and earth. God created human beings in his “image” and “likeness” (Genesis 1:26, 27). Throughout the Bible, God deals with human beings as if they were designed to function properly by doing certain things and not others. Certain individuals are set forth as examples of “good” human beings. Jesus Christ serves as the supreme example of a perfect human life. Certain commands direct us to engage in activities that show us the best of which human beings are capable, chiefly the commands to love God above all else and our neighbors as ourselves. The resurrection of Jesus Christ and our union with him in baptism ground our hope of eternal life and union with God in the general resurrection.

In sum, the Christian understanding of the good is determined by the following convictions: (1) the most important characteristic of human nature is that it is the image and likeness of God; (2) human nature’s proper function is to image the perfect character of God in the world as informed by the example of Jesus Christ; and (3) human nature is directed by its Creator toward the end of eternal life and union with God. Nothing can be considered good for us that contradicts or inhibits these three principles.

These three foundational principles provide us with lenses with which to read the Bible along with the church to fill out in greater detail the character of a good human being, that is, a picture of what the Creator intended human beings to do and become.