Questions of morality

In his book Morality, Rabbi Lord Jonathan Sacks quotes sociologist Emile Durkheim who argued that if any society was in a state of anomie – that is, lacking a shared moral code – there would be a rise of suicides. Without a unifying body of ideas, beliefs, and attitudes that shape our world, society would fragment and individuals would not be able to cope. Noting the increase in mental stresses and suicides, the Chief Rabbi affirms that “this aptly describes the state we inhabit today: a world of relativism… subjectivity, autonomy, individual rights, and self-esteem”.

Anomie literally means absence of law, but this translates into autonomy where each person is a law unto themselves. People in our muddled relativistic age believe they have the need and the freedom to choose or make up their own moral code.

Previously in the West, Christendom provided the basis for law which defines good morality, and this performed a vital service for society even though there were (and always will be) law-breakers. Why then has it been contested, overturned, and widely disobeyed?

The root of all turning away from righteous law is the human penchant for disobedience: evil, wickedness, and rebellion dwell deep within the human heart. Unless there is some imperious reason to impose on oneself the necessary moral self-discipline to keep such laws, the tendency is to “enjoy” sin and try to get away with it. But when the reality of an all-seeing righteous divine Judge is generally accepted, society leads a more wholesome life. Turning away from God and his law is simply the outcome of the sin-controlled human heart. If conscience’s light is not upheld by a good religious teaching and by the upright ethics of society, a downgrade is bound to occur.

From the 1960’s these two bulwarks have given way as various movements comprising the sexual revolution overtook the West. But by throwing off God, the absolute holy foundation of all Good, atheistic humanists also wiped away the source of absolute morality such as would be imposed on all humans everywhere.

Without an appeal to Transcendence, every idea about morality becomes relative: I think this is sin, but you think it’s good – who’s to decide? So we each have the burden of deciding our own moral code, since no-one can provide absolutes any more. So the tendency downwards continues uninterrupted, until, like today, people begin to realise that atheism cannot give us the moral guidelines we need, and we return to consider afresh the commandments of God.

When questions of morality are raised, Scripture gives two kinds of answers: first, clear commands, like the Ten Commandments and others which condemn sins categorically. But second, it emphasises the cultivation of virtues like loving care, self-denial, humble service, purity of mind, truthfulness, and faithfulness. Similarly it condemns vices such as hatred, pride, unbridled lust, greed, envy, selfish anger, and covetousness (the tenth commandment). The Bible does not address only deeds, it deals with feelings, thoughts, and motives too.

Christian biblical morality thus balances duty, freedom and responsibility before God. To know the good, we need both the guidance of good law and the discernment of a good conscience. There is no law more perfect than that of Jesus, expressed, for example, in his Sermon on the Mount and his commandments to love God and one’s brother, one’s neighbour, and even one’s enemy.

Do you want to know if some line of action is sinful or permitted? Check the law of God in Scripture. It is there that we may find the absolute light we all need.

Clive Every-Clayton