At the heart of Christian ethics is the conviction that our firm basis for knowing the true, the good, and the right is divine revelation. Christianity is not a life system that operates on the basis of speculative reason or pragmatic expediency. We assert boldly that God has revealed to us who He is, who we are, and how we are expected to relate to Him. He has revealed for us that which is pleasing to Him and commanded by Him. Revelation provides a supernatural aid in understanding the good. This point is so basic and so obvious that it has often been overlooked and obscured as we search for answers to particular questions.
The departure from divine revelation has brought our culture to chaos in the area of ethics. We have lost our basis of knowledge, our epistemological foundation, for discovering the good. This is not to suggest that God has given us a codebook that is so detailed in its precepts that all ethical decisions are easy. That would be a vast oversimplification of the truth. God has not given us specific instructions for each and every possible ethical issue we face, but neither are we left to grope in the dark and to make our decisions on the basis of mere opinion. This is an important comfort to the Christian because it assures us that in dealing with ethical questions, we are never working in a vacuum. The ethical decisions that we make touch the lives of people, and mold and shape human personality and character. It is precisely at this point that we need the assistance of God’s superior wisdom.
To be guided by God’s revelation is both comforting and risky. It is comforting because we can rest in the assurance that our ethical decisions proceed from the mind of One whose wisdom is transcendent. God’s law not only reflects His righteous character but manifests His infinite wisdom. His knowledge of our humanity and His grasp of our needs for fullness of growth and development far exceed the collective wisdom of all of the world’s greatest thinkers. Psychiatrists will never understand the human psyche to the degree the Creator understands that which He made. God knows our frames; it is He who has made us so fearfully and wonderfully. All of the nuances and complexities that bombard our senses and coalesce to produce a human personality are known in their intimate details by the divine mind.
Taking comfort in divine revelation is risky business. It is risky precisely because the presence of hostility in the human heart to the rule of God makes for conflict between divine precepts and human desires. To take an ethical stand on the foundation of divine revelation is to bring oneself into serious and at times radical conflict with the opinions of men. Every day, clergymen around the world give counsel and advice that run contrary to the clear mandates of God. How can we explain such a separation between God’s Word and ministerial counsel?
One critical factor in this dilemma is the fact that ministers are profoundly pressed to conform to acceptable contemporary standards. The person who comes to the minister for counsel is not always looking for guidance from a transcendent God, but rather for permission to do what he or she wants—a license to sin. The Christian counselor is vulnerable to sophisticated forms of manipulation coming from the very people who seek his advice. The minister is placed in that difficult pressure point of acquiescing to the desires of the people or being considered unloving and fun-squelching. Add to this the cultural emphasis that there is something dehumanizing in the discipline and moral restraints God imposes on us. Thus, to stand with God is often to stand against men and to face the fiery trials that go with Christian convictions.
Ethics involves the question of authority. The Christian lives under the sovereignty of God, who alone may claim lordship over us. Christian ethics is theocentric as opposed to secular or philosophical ethics, which tend to be anthropocentric. For the humanist, man is the norm, the ultimate standard of behavior. Christians, however, assert that God is the center of all things and that His character is the absolute standard by which questions of right and wrong are determined.
Excerpted from How Should I Live?