Moral Relativism and Its Challenge to Christian Ethics
Christian ethics are rooted in the belief that moral principles are not subjective or culturally relative, but are instead derived from the unchanging character and commands of God [1]. This stands in contrast to moral relativism, which posits that moral judgments are true or false only relative to some particular standpoint, such as a culture or individual preference, and that no single standard of morality holds universally [7].
The Apostle Paul, in Romans 12:2, exhorts believers not to be "conformed to this world, but be transformed by the renewing of your mind" [2]. This transformation implies a departure from worldly standards, which can include relativistic views, towards a mind renewed by divine truth. The ethical demands of the Gospel are presented as a response to God's gift of salvation, aiming for a transformation of life rather than mere forgiveness of sin [1]. This transformation involves a commitment to specific moral duties that Paul outlines, often addressing issues pertinent to the early Christian communities, such as disputes between those "weak in faith" and those "strong in faith" [1].
Biblical texts frequently present moral laws as absolute and divinely ordained. For instance, the laws concerning chastity and marriage in Deuteronomy 22 are presented as foundational for the well-being of both domestic life and the civil commonwealth, emphasizing fidelity and chastity as essential [3]. These laws are not framed as suggestions but as requirements to secure against "outbreaks of malice and evil lust" [3]. Similarly, the New Testament calls for specific ethical behaviors within the Christian community, such as avoiding lawsuits between believers, which is considered a "scandal" [6]. The emphasis is on a shared moral framework derived from faith, rather than individual or communal discretion.
The concept of God's mercy and forgiveness in Hebrews 8:12, where God promises to be "merciful to their unrighteousness" and remember their sins no more, underscores the idea that there is an objective standard of righteousness and unrighteousness [4]. Sin is understood as "spiritual evil against the nature and law of God," implying a fixed divine law against which actions are measured [4]. This perspective challenges moral relativism by asserting that certain actions are inherently wrong, regardless of human opinion or cultural context. The call for generosity and charity, as seen in 2 Corinthians 8, also reflects a divinely inspired ethical imperative, where believers are encouraged to act honorably and charitably as a demonstration of their faith [5].
Sources
- Romans (Protestant academic) “Tyndale House on Romans 12:1: 12:1–15:13 This section of Romans sets out the moral and ethical demands of the Good News. God’s gift of salvation in Christ requires a response. God is not satisfied simply with forgiving our sin; he wants to transform our lives. Most of what Paul teaches concerning the moral duties of believers is paralleled in other letters. However, it also seems clear that he has chosen issues pertinent to the situation in Rome—most notably, the dispute between people who are weak in faith and people who are strong in faith (14:1–15:13). 12:1 Your bodies refers to the whole p”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:2: And be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek. but be ye transformed--or, "transfigured" (as in Mat 17:2; and Co2 3:18, Greek). by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattain”
- Deuteronomy (Lutheran) “Keil & Delitzsch on Deuteronomy 22:13: Laws of Chastity and Marriage. - Higher and still holier than the order of nature stands the moral order of marriage, upon which the well-being not only of domestic life, but also of the civil commonwealth of nations, depends. Marriage must be founded upon fidelity and chastity on the part of those who are married. To foster this, and secure it against outbreaks of malice and evil lust, was the design and object of the laws which follow. The first (Deu 22:13-21) relates to the chastity of a woman on entering into the married state, which might be called i”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 8:12: I will be merciful to their unrighteousness - In order to be their God, as mentioned under the preceding verse, it is requisite that their iniquity should be pardoned; this is provided for by the immolation of Jesus Christ as the covenant sacrifice. By his blood, redemption has been purchased, and all who with penitent hearts believe on the Lord Jesus receive remission of sins, and God remembers their iniquities no more against them so as to punish them on that account. All spiritual evil against the nature and law of God is represented here under the following ter”
- 2 Corinthians (Methodist/Wesleyan) “Adam Clarke on 2 Corinthians 8:24: Wherefore show ye to them, and before the Churches, etc. - Seeing they are persons every way worthy in themselves, and coming to you on such an important occasion, and so highly recommended, receive them affectionately; and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honor. 1. The whole of this chapter and the following is occupied in exciting the richer followers of Christ to be liberal to the poorer; the obligation o”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 6:6: Brother goeth to law with brother - One Christian sues another at law! This is almost as great a scandal as can exist in a Christian society. Those in a religious community who will not submit to a proper arbitration, made by persons among themselves, should be expelled from the Church of God.”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Ecclesiastes 8:14: There are righteous men. To whom evil happens [as though] they acted wickedly, and there are wicked to whom good happens [as though] they acted righteously. 28 Alternatively, there are righteous men who acquire a bad reputation as though they acted wickedly, is referring to a foolish righteous person who takes the practices of his piety to ridiculous levels (Sforno). Mesilas Yeshorim states that one must not decide upon the saintliness of a deed on the basis of its surface appearance alone, rather he should view the deed, including its conse”