Religious texts have been one of the main sources for laws and social customs since the conception of organized religion. Each religious text provides its followers with a code of conduct they are expected to apply to themselves, their actions, and their institutions. This code of conduct applies to the individual, as well as to the government and society to within which the people exist, and ultimately defines what a "just society" is in the context of that religion. Using stories and proverbs this code of conduct, and thus "just society", is not only set, but also shown in examples. In The Bible, the essence of a "just society" is laid out within passages that serve as "the laws", including Deuteronomy, and the Psalms, and in the stories, such as the stories of Job, David, Samuel, and the Family of Adam. The actions and nature of God in these stories are meant to be an example of the values and personality favored by God. In these passages, a structure for a just society is presented, and the values and examples, which are to be referred to and followed in the creation of this "just society", are discussed. However, even within these passages, there are discrepancies between the structure of the ideal "just society" and its values, and the following of these examples by the stories presented in The Bible. One of the most noticeable of these is the difference between the presentation of the ideal "just society" and values that are supposed to be implemented by the people, and the actual justice and values presented in the stories. This is particularly pertaining to the stories of the rulers appointed by God, and the vengeful nature of God himself presented in these stories.
The stories in The Bible are used ...
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...id and Job, both of these things are not applied. In this manner, the stories very often violate the same commandments meant to bring not only justice, but also morality, and other such virtues to a society and its people. Further, it is often God himself, in whose image man was created, who violates his own commandments, and due to this, can man be expected to adhere to the same commandments broken by God if he has been created in God's image? God is explicitly unjust, vengeful, and jealous, particularly in the story of Job. If God is to be an example for the ideal being, then how is it that his nature can express the same things he denounces in his guide, The Bible? All of these questions ultimately lead into one main question, which is in regards to whether or not a people who are led by an unjust God truly have the capability of developing a "just society".
Much like the laws in the Old Testament, the law is God solving a problem before it occurs (Maxwell, 2010). As Reggie Joiner reminds us: “Relationship comes before rules” (Maxwell, 2010, 176). If a relationship forms, rules are easier to embrace. Rules are a tool to keep the ship and everyone on it going in the same direction. Shared systems of values strengthen partnerships minimizing the possibility of comprise. Values determine our actions. Our conscience can be a fickle thing if not tended to. A good study of 1 Timothy 1:5 will sharpen the cause for keeping the conscience in order and know that a good conscience is the product of a pure heart. Finally, we trust fully in God’s promises to comfort us, but need to share that same comfort through an empowerment to do so from God himself. Kept promises are the glue that holds all the guidelines together and shuttles them into the heart and soul of mankind by building
Mere Christianity is divided into four books or sections that build and expand off of the prior. The first book is entitled “Right and wrong as a clue to the meaning of the universe” and he examines the common understanding among all men of a universal moral law hardwired in the minds of men. He begins this examination with a presentation of man’s concept of right and wrong. The simplest understanding among all men is the concept of fairness. This fair play points to a law and can be seen in the reactions of mankind to justice and injustice. He contrasts this moral law, the Law of Human Nature, with the law of nature found in the world. The mind of the moral relativist denies such standards yet fail to recognize their call for fairness as a fatal flaw in their reasoning.
In the first chapter of God Behaving Badly, David Lamb argues that God is unfairly given a bad reputation. He claims these negative perceptions are fueled by pop culture and lead many to believe the lie that the God of the Old Testament is angry, sexist, racist, violent, legalistic, rigid, and distant. These negative perceptions, in turn, affect our faith. Ultimately, Lamb seeks to demonstrate that historical context disproves the presumptuous aforementioned. In addition, he defends his position by citing patterns of descriptions that characterize God throughout the Old Testament. “Our image of God will directly affect how we either pursue or avoid God. If we believe that the God of the Old Testament is really harsh, unfair and cruel, we won’t want anything to do with him” (Lamb 22). Clearly, they way Christians choose to see God will shape their relationship with Him.
Dr. David Jeremiah states, “One of the main issues we must understand is humanity is in a fallen state. Unfortunately, this is due to choices made in the garden that we have no control over.” The Bible says, “It is in the heart of man to do evil.” Hence, the scriptures are given to us for guidance and instruction on morality and relationships. (Ecclesiastes 8:11)
In this chapter, Oswalt deals with ethics in the nonbiblical ANE and ethics in the Bible. Oswalt discusses ethical misbehavior and the offenses against the gods and the offenses against other human beings and how they are two of different natures. Oswalt notes that the offenses against the god are almost entirely in the cultic or magical realms; while the offenses against humans is of different sort – and that they have nothing to do with our treatment of each other, and the offenses against humans are judged solely based on the customary behavior of a culture. In this chapter, Oswalt also discussed the law codes and how the law themselves are understood to be human creation. Oswalt mentions the different punishments for different types
The Bible version of Job's story suggests a different answer. A young man speaks up after Job has convinced the three older men of his innocence, and he speaks of the magnificence and omnipotence of God. It implies that God has a system of justice, and that if a man finds himself in difficulties it must be through his own actions. But Job was good all of his life. The point of the Bible's Job seems to be to learn to accept our circumstances, without turning against God because external conditions are the result of complex processes, most of which we do not understand, but we cannot let the external be the basis.
For those who believe in a God who is living and active and who believe in the sanctity of the scriptures, the question of God's justice in the Bible does seem a contradiction at times. As Neiman observed, The Book of Proverbs presents a formula for life, promising blessings to the man who lives a moral life (436). But is The Book of Proverbs a collection of promises or is it the wise man's observations of probabilities? One can see the unpleasant consequences of poor choices, as well as the good fortunes of those who have lived a "clean" life, but sometimes this moral law breaks down. As Neiman states, "experience has led men to realize that ...
As the book opens, Job is God's "pride and joy", so to speak. Job was free of sin, he "feared God and shunned evil"(1:1). God apparently thinks higher of Job than any other mortal. This is evidenced when he tells Satan that "There is no one on Earth like him; he is blameless and upright . . ."(1:8). When Satan questions Job's faith God allows him to test Job, as if to show off his favorite servant. This is an almost human quality in God--pride. Satan's test involves the total destruction of everything Job owns and lived for: his children his animals, and his estate. Everything was destroyed but his wife, and of course the Four Messengers of Misfortune. "In all this, Job did not sin by charging God with wrongdoing"(1:22).
185). Laws can be either just or unjust when bred by human beings. Aquinas defines a just law as a law “ordained for the common good… when the laws enacted do not surpass the power of the lawmakers… and when they impose proportionately equal burdens on citizens for the common good” (96.4 p. 64). Throughout society, there are several roles in which there are different rulers who have the authority to rule justly. For example, “Soldiers are obliged to obey their commanders in military matters, slaves their masters in performing servile tasks, children their parents in matters of life training and household chores” (104.5 p. 183). Civil authority is a significant component in a well-run society for two reasons: peace and justice. It all
In God and Objective morality: A debate, Craig interprets the objective morality and states that the existence of God is the only foundation of objective morality. My purpose of this paper is to argue against Craig’s argument. My thesis is objective morality does exist in society to both theists and atheist, and the foundation of the moral value to individuals does not have to be God. For an atheist, God is also an abstract and not reliable foundation. Social harmony is the general foundation of moral value in modern society, and it is objective without the existence of God. In §1, I present the Craig’s argument and explain the motivation of each premise. §2, I present my critique and show that Craig’s argument fails. In §3, I defend against possible rebuttal.
The nature of God differs in every religion. Some religions have one, many, or even no God that they worship. However, no matter who or what they worship, there is always a spiritual aspect to their belief system. These spirits play a key role in influencing their actions in their everyday life.
Morality and the Bible & nbsp; Both the legal and salvation philosophies of the Old and New Testaments reflect those of the cultures around them, due to much copying and borrowing of laws and ideas. Furthermore, all societies around the world have similar moral and legal codes -- which is certainly not an accident. & nbsp; Interestingly enough, the moral codes of the world's religions bear a striking resemblance to each other, with only minor variations. Religions as different as Hinduism, Islam, and Buddhism all have proscriptions against killing, lying, cheating, stealing, etc. This is not an accident, for reasons we shall explore below. & nbsp; Christians may then object that there is something unique about the Bible that makes it a superior moral code.
We all know God is love and it is shown everywhere in the Bible. To be merciful means to have broad grace. To be just means to be respectably good and fair. These two attributes seem to contradict each other because how can a merciful God judge a person for their wrongdoing or how can someone who hates sin have mercy on the people who do evil? Many atheists question how could a merciful God be just? The answer to this question is Gods mercy is expressed to us through His love. God is a perfect God meaning his justice and mercifulness is also faultless. This paper will focus on comparing and contrasting the attributes God is just and merciful by pointing out the similarities, differences, and by showing ways in which God demonstrates them to mankind.
“We came from Bethlehem, Georgia, bearing Betty Crocker cake mixes into the jungle. My sisters and I were all counting on having one birthday apiece during our twelve-month mission. And heaven knows… they won’t have Betty Crocker in the Congo.” (Kingsolver 13). In The Poisonwood Bible, Barbara Kingsolver tells the story of a fictional family, the Price’s, uprooting their lives in America to spread the Christian word to the Congo. Their father is a preacher and it’s his mission to convert all the people of the Congo to Christianity, and his family has to come along for the ride. The Price family is being pushed into a culture that is nothing like their own, and some of them have a little more difficulty adjusting than others, namely, Rachel Rebeccah Price. Rachel’s difficulty adjusting to
The Merriam Webster Dictionary defines righteousness as “behavior that is morally justifiable or right.” Throughout the Bible it is said that God is righteous, that his ethics and actions by definition are morally justifiable. Righteousness is the uppermost truth of God; in its absences all other traits could be reduced to ever changing whims of the person of God. To fully grasp this trait of God, the idea of Righteousness must be understood, furthermore, its relation of God and humanity must also be fully comprehended. Justification and Righteousness go hand in hand, they are ideas which can be witnessed, observed, understood, and questioned, however, Righteousness is a quality, while justification is an action, therein lies a difference between the pair. According to the Bible, righteousness is embedded in God, that is, he is the arbitrator of Justice who is fully righteous. God is righteous because we are told he is, his actions demonstrate so, and it is observable today.