WHAT MAKES A THING WRONG?
CURTIS LYDIC

One of our failings is the proneness to oversimplify. We draw clear lines and reduce things to black and white. We have approached the idea of morality from a legalistic point of view, and in so doing we have robbed the idea of much of its inherent power for good. In fact, such absolutism in the interpretation of responsibility can actually incite resistance, especially in the young.

Behind every ordinance of God there is an underlying intention. It is constructive, and has its genuine appeal far the heart of man. When the intent of law is ignored the ordinance becomes a destructive instrument. When the spirit of law is given primary consideration, the law is like a physical regimen prescribed by a physician, wholesome and able to build up.

Considered apart from the underlying intent, the law may be treated as absolute; considered in view of that intent, the law is a relative thing, subject to time and circumstance. The intent of the law is simple, but the circumstantial application of it may be quite complicated.

The principle of morality, as such, is fairly simple. It is bound up very tightly with the idea of love. “He who loves his neighbor has fulfilled the law,” says Paul, and he is referring to the “moral code” of the Decalogue. He who loves his neighbor is a moral person. The essence of morality is a sense of responsibility to one’s fellow. We are gravely mistaken in restricting our definition of morality to good or bad sex conduct. We would do well to give careful consideration to the broader matter of morality. Now, I will grant that there are many lessons given about right and wrong behavior, but isn’t it true that they mostly just say what behavior is right and what is wrong, based on the “Thou shalts” and “Thou shalt nots” of the Bible? When I suggest more lessons on morality, I am suggesting that they attempt to relate all behavior to the blessedly constructive spirit behind the law of God.

That which is moral is good far man; it is constructive; it strengthens, secures, and gives peace. That which is immoral is harmful to man; it is destructive; it weakens, threatens, and produces anxiety. If any act is immoral, it is not so because it is condemned in the word. It is immoral because it is destructive, and the word condemns it because it is destructive. Examine any act which is labeled sin in the Bible, and you will find that it is inherently destructive or injurious, such as “Thou shalt not covet.” To have is not inherently destructive, but to covet is. To eat is to sustain the body, but to be gluttonous is to hurt one’s self, both body and mind. Sexual intercourse, ordained by God, is good; but adultery and fornication and incest are condemned. Why? Because circumstantial factors render them viciously destructive.

In our teaching on certain behavior (dancing, petting, gambling, drinking, smoking, etc.) it is foolish for us to pretend that circumstances have nothing to do with it. They have a great deal to do with it. Paul says, “All things are lawful, but not all things are expedient.” And, “There is nothing unclean in itself.” We do nothing which we have not God-given capacity to do, and I suppose that there are few things which may not be right (nondestructive) under some circumstances.

Aside from his responsibility directly to God, all the responsibility of a Christian is moral responsibility. Even things which may seem to affect only himself will indirectly affect others. Evil thoughts, of which no other human may be aware, are destructive because they will make their host an evil person. “As a man thinketh in his heart, so is he.” One can see the beneficience of love, on the other hand, in that love casts out every harmful thing just as it casts out fear. Love is the remedy for sin; love is the root and foundation of Christian morality.—Southeastern Christian College, Winchester, Ky.