Moral Problems due to Metaphysical Confusion

The Creation of Man by Michelangelo Sistine Chapel

“Christian theology makes it clear that what it means to be good is part of a larger account of the kinds of beings we are and the kind of reality we inhabit. When Paul was in Athens at Mars Hill, one of his first public claims in that pluralistic setting was an assertion that God was the maker of the world and everything in it. That is not just a “religious” claim; it is a claim about human nature that has consequences for all social and cultural life. It’s not just about morality but about metaphysics, about the nature of things. Modern culture’s moral confusion is a function of its metaphysical mistakes, so Christian championing of the common good thus requires more than moralism.” [From Ken Myers’ newsletter, Spring, 2016.]

A lot of this applies to a superfical Christian ethic which is simply good-doing-ism and winning souls to Christ.

But there’s more here.

Connect this to Augustine’s observation that the good in this universe – all good anywhere – is based in the being of God, its Creator. Evil, and its various manifestations, is like a parasite. It cannot create, it can only use what is created. And evil, as it extends itself away from the Source of all being, thus becomes less and less substantive – it fades away into nothing. It becomes true vanity, true emptiness. Read The City of God, Book 12.

Thus the Christian, in seeking reconciliation and the full development of the renewed image of God in the heart, existentially re-roots his being in God, the Source of being, and becomes increasingly more of what he was made to be: a human, a good creature in God’s image. He “partakes of the divine nature” (2 Peter 1:4) as his mind is renewed and he puts on (i.e. lives consistent with) the newly-created divine nature (Ephesians 4:23-24).

CS Lewis seeks to illustrate this principle in his book The Great Divorce. The closer one is to heaven and God, the more solid one becomes, the more real one becomes, the more “good” one becomes.

We must then ask why we, as sons of God, would be fascinated by that which ultimately becomes nothing. How can a good life be built upon vanity?

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