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From: pmd@cbscd5.UUCP
Newsgroups: net.philosophy
Subject: Re: absolute value systems
Message-ID: <186@cbscd5.UUCP>
Date: Sun, 5-Jun-83 03:00:58 EDT
Article-I.D.: cbscd5.186
Posted: Sun Jun  5 03:00:58 1983
Date-Received: Mon, 6-Jun-83 22:16:53 EDT
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Organization: Bell Labs , Columbus
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Absolute value systems sounds like an interesting topic for discussion
to me.  I am an adherent to an absolute value system called "graded
absolutism".  This system is described in some detail and compared
to other absolute value systems in the book "Options in Contemporary
Christian Ethics" by Norman Geisler.   The absolutes are found in
the Bible.

The first chapter briefly describes the main relativistic value systems
such as processism, hedonism, skepticism, nominalism, utilitarianism,
existentialism, subjectivism, and situationism.
He explains that total relativism is no option for biblical Christianity.
The two basic reasons for this being that the arguments for total relativism
are unsuccessful and often self defeating, and that the Bible declares
that God is absolute and unchanging (Malachi 3:6; Hebrews 13:8; 1:12).
The moral law is a reflection of God's unchanging character (cf. Matt. 5:48).
He also states that total absolutism is equally unacceptable.  He says,
"Christianity is rightly absolutistic, since its ethic is based on the
Absolute (GOD). However total absolutism in every
area is also unacceptable for Christians, for several reasons.
First, finite man does not have an absolute understanding of God's
absolutes.  ...
Second, not all biblical prescriptions are intended for all men at all
times in all places (which is what is meant by an absolute).  ...
Finally, not all ethical commands have equal weight."

Geisler then goes on to compare three options in absolutistic Christian
ethics:
1. Unqualified Absolutism - the option classically presented by Augustine.
   This system has been defended by some philosophers, such as
   Immanuel Kant and theologians including John Murray and Charles
   Hodge.  Basically this system holds that all moral laws are absolute
   and carry the same weight.  All actions that are morally wrong are
   inherently wrong in themselves, without consideration for the
   motive behind the action.  When a conflict arises between to absolute
   moral laws, the conflict is only apparent, not real.  Basically,
   conflicts are dealt with by ignoring them.

2. Conflicting Absolutism - this option acknowledges that there can
   be real conflicts between the absolute moral laws of Scripture
   in many situations.  Situations in which these conflicts arise
   are inevitable.  The conflicts are dealt with by stating that,
   in a situation where a conflict exists, the individual can't
   help but do something morally wrong--he must choose the lesser of
   two evils.  The problem with this is that is means that even
   Christians can't help but sin, and be judged guilty for the sin
   they commit.  Thus there is no way to be able to obey the commands
   of scripture that we not sin (Matt. 5:48).

3. Graded Absolutism.
Briefly, the premises upon which graded absolutism is based are as
follows:

1. Absolute moral laws exist but not all moral laws carry the same
   weight.

   This is inferred by Scripture in a number of places.  Jesus spoke
   of the "weightier" matters of the law (Matt. 23:23) and of the "least"
   (Matt. 5:19) and the "greatest" commandments (Matt. 22:36).
   I think that in order to have a true absolute value system the values
   have to be derived from a standard external to man himself.  Otherwise,
   as you have said, the closest we can really come to an "absolute" value
   is one which has come to be regarded as absolute by virtue of its strong
   support.  The basis of a true absolute value system has to be revelation
   from a higher source than man's knowledge and imperfect reasoning.
   For biblical Christianity, the standard is God's revelation.  God has
   revealed his standard for right and wrong both in nature (his general
   revelation) and in Scripture (his special revelation).  God has written
   his law on the hearts of true Christians (Romans 2:12-15) and in his
   Word, the Bible (Psalm 19:7-14).
   In an absolute value system, moral laws are put in the same
   category with physical ones, i.e. moral laws are discovered,
   not made.

2. Unavoidable conflicts exist between moral laws.  Numerous examples
   from Scripture are given in the book.

3. No guilt is imputed to us for the unavoidable,
   providing the higher law is kept.  Which is law is the
   higher law is determined by the precedents given by scripture as
   they apply to the particular situation.  This differs from
   situation ethics in that situationism (as propounded by Joseph
   Fletcher) does not acknowledge that any contentful absolutes exist.
   Graded Absolutism holds that the universal commands of Scripture,
   (i.e. prohibitions against blasphemy, murder, idolatry) are absolutely
   binding on all men at all time in all places.
   Situationism holds that the situation *determines* what one
   should do in a given case.  As Geisler says, "graded absolutism
   holds that situational factors only help one to *discover*
   what God has determined that we should do.  That is, the situation does
   not fill an empty absolute[1] with content and thereby determine what one
   should do.  Rather, the situational factors merely help one to discover
   which command of God is applicable to that particular case."

   [1] The only absolute Fletcher acknowledges is love.  This is empty
   because one cannot know what love means, and what actions it will
   dictate, in advance of the situation.


To me graded absolutism seems to be the most biblical (Geisler demonstrates
its biblical soundness compared to the other two forms of absolutism in
the book) and workable value system.  For me, this form of absolutism
is satisfying because it is not based on the wavering standards of
society, it is based on the unchanging character of the God of the Bible.

Well, I hope you found this article worth your reading.  I
I would appreciate your thoughts on it.  I think
you will find the book worth reading if you are interested.
Its only 114 pages of pretty easy reading.  Geisler has also written
some more extensive books on ethics, which I haven't read yet.

Paul Dubuc