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- The Moral Message of the New Testament
- and Christian Ethics
- Mike Reichold
- Rel. 220
- The Moral Message of the New Testament
- Do not be afraid of God.
- Pope John Paul II
- Abstract
- The moral message of the New Testament begins with the "Good
- News" of reconciliation between God and Man. As children of God, we are
- members of His Kingdom. However, sin separates us from God. God calls
- on us to recognize our condition before God and turn from our sins.
- Redemption requires faith that God is faithful to honor his promise of
- redemption through grace and the sacrifice of Jesus Christ. To live as
- children of God, we must follow the example set by Christ's ministry and
- obey the laws established by Moses and fulfilled by Christ's command to
- love God whole-heartedly and our neighbors as though they were us. As
- disciples of Christ, we are sent into the world to spread the Good News
- and to teach others to live as God commands. We are also to establish a
- community of believers apart from worldly influences. The building block
- for this community, the family, is consecrated through the sacrament of
- marriage. Although Christ's message is one of reconciliation, redemption,
- and hope, there is also a knowledge of God's justice. Those who hear and
- obey the moral message of the New Testament reap its benefits. Those
- who fail to do so reap the consequences of that failure.
- For the Christian Ethicist, the study of ethics begins with the moral message of
- the New Testament. Ethical systems develop methods for determining human values,
- and the Christian carries into the study of ethics a set of values derived from the
- teachings of Jesus Christ, the Gospel as revealed in the New Testament, and traditions
- handed down through the Church. Jesus Christ's teaching revolutionized the moral
- thinking of His day. In his teaching, he summarized all of the Jewish law in a single
- sentence. He introduced the notion of a compassionate God who not only desires
- worship, but who also wants his followers to love even their enemies. The New
- Testament addresses all areas of human concern, from mankind's place in the universe
- to how we treat others. Church tradition offers special insights derived from two
- thousand years of seeking the will of God. Starting from this basis, the Christian has a
- strong foundation for moral reflection. This reflection leads to interpretations that are at
- once similar to and different from those arrived at by secular ethicists. An understanding
- of the moral message of the New Testament is essential to understanding this system of
- values .
- Central to Christ's teaching was the Gospel of the Kingdom of God-- "the joy of
- Creation" (John Paul II, 20). The "good news" is joyous because Jesus taught that a just
- and holy kingdom was to be established under God's rule. It would have the benefit of a
- just and true King, one who is truly concerned with the welfare of His subjects. The idea
- of a compassionate God who was interested in his people was introduced during the
- days of the Old Testament. The New Testament differs from the old in that God takes a
- more direct role in human affairs through the Son. In this new Kingdom, oppression
- would be unheard of, crimes unthinkable, all human sickness but a fleeting memory.
- This kingdom would be spiritual rather than physical and would be made up of people
- filled with God's righteousness. It would be a system of government under the power
- and compassion of God, one in which God's compassion can redeem people from sin's
- suffering (Hellwig 62). As in the Old Testament, God is concerned with more than toting
- individual moral balance sheets (Isaiah 58). He also desires a just society implemented
- through His Kingdom. His is a Kingdom of liberation rather than oppression.
- We see evidence of the healing and liberating nature of the Gospel in accounts of
- Christ's ministry. For instance, "Jesus went about all Galilee, teaching in their
- synagogues, and preaching the Gospel of the kingdom, and healing all manner of
- sickness and all manner of disease among the people" (Mat 4:23). He traveled around
- the country saying, "Take my yoke upon you " and "my yoke is easy, and my burden is
- light (Mat 11:29, 30). This must have made a strong contrast with the rule of the
- Romans. Whereas the Roman Empire existed to further the interests of rich Romans,
- "The Kingdom of God . . . has to do with the fulfillment of our humanity." Therefore,
- "salvation is humanization, and humanization occurs through authentic liberation"
- (McBrien 505). He goes on to point out that Jesus preached a kingdom which was
- imminent and which required repentance and faith (McBrien 420).
- God calls us to sonship and membership in his kingdom. However, the very
- nature of the Kingdom requires its members to leave behind all that would come
- between ourselves and God, between ourselves and others. To belong to God's
- kingdom, we must set aside our vices and hates and our propensity to judge others.
- Jesus said, "Judge not, that ye be not judged" (Mat 7:1). Nor are we to be blinded to
- God's presence in others by considerations of race or ethnicity. We are to "put no
- difference between us and them, purifying their hearts by faith (Acts 15:9). We are to
- have our relationship to God. as our prime concern and a willingness to grow in God as
- our atitude of spirit The words of Christ show the importance the penitent heart holds for
- him-- " I say unto you, that likewise joy shall be in heaven over one sinner that
- repenteth, more than over ninety and nine just (Luke 15:7). But human virtues are not
- sufficient for entry into God's kingdom or for the quality of relationships that set it apart
- from earthly kingdoms. Human efforts at doing good are also insufficient. Saint Paul tells
- us that, "a man is not justified by the works of the law, but by the faith of Jesus Christ "
- (Galatians 2:16). We are to look to God for help in striving beyond our limitations.
- Through faith we believe in Christ's commandments and call to repentance.
- Through faith we strive toward the good that God holds out for us (John Paul II 192). To
- believe in His kingdom, we must trust God. We must trust and rely upon God to supply
- us with the grace to live lives that are full of love for Him and for our neighbors. Such
- faith comes to us as a benefit of divine grace. We can count on God to reveal himself.
- "The vision of God 'face to face' allows enjoyment of the absolute fullness of truth (John
- Paul II 71). Then again, we must prepare to receive this grace by recognizing our lack
- and turning to God for help in removing our faults. Jesus talks about the rigorous self
- honesty conversion requires in the parable of the two men who went up to pray. The one
- who was justified prayed, "God be merciful to me, a sinner" (Luke 18:13) Repentance is
- necessary to faith because one must break from sin to experience a personal
- relationship with Christ (McBrien 35).
- Knowledge of God's requirements for entry into the kingdom, the standard
- against me must measure our behavior, is found in the law as revealed in the
- commandments and in the teachings of Christ (McBrien 203, 378). A legalistic
- knowledge and adherence to the letter of the law is nearly a starting point in Christian
- morality. We must go beyond the letter of the law and understand the Spirit of the law
- (Mat 19:21). This means a good deal more than keeping the ten commandments. It also
- means developing an attitude of brotherhood toward others, even when they are
- opposed to our notions of how to live. God empowers us to forgive the faults of others
- and the injuries they do to us, and to demonstrate God's love in our responses to them.
- St. Paul writes, "For the law of the Spirit of life in Christ Jesus hath made me free from
- the law of sin and death" (Romans 8:2 ). We are not called to a wanton disregard for a
- moral sense by this freedom. Rather we are freed to live and promote virtue while
- demonstrating to others how to live.
- Mostly, we are freed to overlook the faults of others. We are instead called upon
- to examine our own lives for faults and go to God with theses faults. He is quick to
- forgive and sends us help in overcoming them. Under Christ, the law becomes an
- invitation "to live beyond fear, beyond selfish disregard for others, beyond greed and lust
- for personal power" (Hellwig 89). Jesus claimed to be "the way, the truth and the life"
- and that he was the sole route to salvation (John 14:6). He is the embodiment of God's
- will on earth and our example for living a Godly life. His life of good works, forgiveness
- of his enemies, and death for our sakes present the ideal toward which His believers
- should strive. This is more than a call to philosophical contemplation; it is a call to
- vigorous action. It is not a call to isolation from the world; it is a call to engagement with
- it. We are called upon as living witnesses of God's love for us, and of our love for
- others. The dual commandment of loving God and loving our neighbors is the starting
- point for the Christian moralist. In the light of this commandment, one must examine
- Christ's teachings and actions. The ultimate act of love is his sacrifice on the cross.
- "Greater love hath no man than this, that a man lay down his life for his friends" (John
- 15:13).
- In other words, "the crucified Christ is the proof of God's solidarity with man"
- (John Paul II 63). But we are not to throw away our lives. Instead we are to "present
- [our] bodies a living sacrifice, holy, acceptable unto God . . ." (Romans12:1). We are
- called to an abundance of life. We are called to call others to this abundance. We are
- called upon to share materially and spiritually. The law of the Old Testament had
- become an impossible burden. But God is not so unreasonable as to call us to do the
- impossible, or to suffer needlessly. We are called upon to appreciate the abundance he
- gives us and to show that appreciation by spreading the Good News. To this end, Christ
- sent his early followers into the world. Ultimately, the church was to spread the Gospel
- throughout the world. It is a message that cannot be contained or overlooked. It is a
- message the Church never tires of proclaiming (John Paul II 111).
- As life oriented as the Gospel is, it must be concerned with families. The family is
- an essential part of the Kingdom of God, the building block for constructing a
- community. Pope Leo XIII said that "marriage has God for its author" and that "the family
- is the primary and essential cell of society" (Werth 4, 118). It is in the home that we first
- learn about life and about God. We learn not only theory, but more importantly, we learn
- by the example our parents set for us. Although it is primarily the union of two people
- bound by love and mutual respect, it is the means for perpetuating life and passing on
- knowledge. The responsibilities of marriage are great. In Credo; A Practical Guide to the
- Catholic Faith, Harrison discusses the obligations of marriage. Just as each partner in
- the marriage is to be subordinate to the needs of the other, they are to set aside their
- desires and respond to a sense of duty to God and the community. But marriage is also
- a blessing and a means of drawing closer to God. It is a "gift from God" and when a
- couple marries, it is as if they were "following . . . above all the voice of God" (John Paul
- II 122).
- Jesus "becomes the standard by which the world will, in a sense, judge itself"
- (McBrien 378). The benefits to establishing a society based on Christian principles are
- overwhelming. St. Paul make this clear when he writes, "Thou hast loved righteousness,
- and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of
- gladness above thy fellows" (Hebrews 1:9) The kingdom requires the full participation of
- all members of society. Ledger-book law-keeping is the route to damnation rather than
- salvation. One must have brotherly love to attain true righteousness. Jesus told us how
- to recognise wrong and behavior-- "In this the children of God are manifest, and the
- children of the devil: whosoever doeth not righteousness is not of God, neither he that
- loveth not his brother" (1 John 3:10 ). If we are to be sons of God, then all mankind are
- to be aour brothers. Fundamental to this is forgiveness of others. Believers must be able
- to see God in their fellow man, and to treat others as they would treat Jesus or
- themselves. He spoke of a day of judgment in which rewards and punishments would be
- meted out. On the final day God will regard us in the light of our treatment of our fellow
- man (Mat 25:31-46).
- To review, the moral message of the New Testament guides the moral values of
- the Christian. This is a positive message of a call to action rather than a simple list of
- "do"s and "don't"s. It is the "Good News" of a God that covenants with mankind and is
- concerned with our well being. It is a revolutionary call to faith and living that forbids a
- sense of superiority in its followers. This covenant involves joining and building the
- Kingdom of God- a kingdom of love, compassion, fellowship and justice.. It is thus a call
- to leave behind anything that makes us less human. It is a call to establish justice and to
- advance the common good. It is a call to turn from loss, privation and selfishness and
- toward abundant life.
- Works Cited
- 1. Harrison, Martin OP. Credo; A Practical Guide to the Catholic Faith. Chicago: Henry
- Regnery Company, 1954.
- 2. Hellwig, Monika K. Understanding Catholicism. New York: Paulist Press, 1981.
- 3. The Holy Bible. King James Version.
- 4. John Paul II. Crossing the Threshold of Hope. New York: Knopf, 1994. Editor Vittorio
- Messori. Translated by Jenny McPhee and Martha McPhee.
- 5. McBrien, Richard P. Catholicism vol I. Minneapolis, MN: Winston Press, 1980.
- 6. Werth, Alvin OFM, A M Cap, and Clement S Muskowich, Ph D. Papal
- Pronouncements on Marriage and the Family- From Leo XIII to Pious XII.
- Milwaukee: Bruce Publishing, 1955.
- KINGDOM:
- Matthew 4:23 And Jesus went about all Galilee, teaching in their
- synagogues, and preaching the Gospel of the kingdom, and healing all
- manner of sickness and all manner of disease among the people.
- Matthew 6:18 That thou appear not unto men to fast, but unto thy
- Father which is in secret: and thy Father, which seeth in secret, shall
- reward thee openly.
- .
- Matthew 6:19 Lay not up for yourselves treasures upon earth, where
- moth and rust doth corrupt, and where thieves break through and steal:
- Matthew 6:20 But lay up for yourselves treasures in heaven, where
- neither moth nor rust doth corrupt, and where thieves do not break
- through nor steal:
- Matthew 6:21 For where your treasure is, there will your heart be
- also.
- Matthew 9:35 And Jesus went about all the cities and villages,
- teaching in their synagogues, and preaching the Gospel of the
- kingdom, and healing every sickness and every disease among the
- people.
- Matthew 25:34 Then shall the King say unto them on his right
- hand, Come, ye blessed of my Father, inherit the kingdom prepared for
- you from the foundation of the world:
- Matthew 13:38 The field is the world; the good seed are the
- children of the kingdom; but the tares are the children of the wicked
- one
- Luke 12:32 Fear not, little flock; for it is your Father's good
- pleasure to give you the kingdom.
- John 18:36 Jesus answered, My kingdom is not of this world: if my
- kingdom were of this world, then would my servants fight, that I
- should not be delivered to the Jews: but now is my kingdom not from
- hence.
- Colossians 1:13 Who hath delivered us from the power of darkness,
- and hath translated us into the kingdom of his dear Son:
- Colossians 1:14 In whom we have redemption through his blood,
- even the forgiveness of sins:
- Colossians 1:15 Who is the image of the invisible God, the
- firstborn of every creature:
- 2 Timothy 4:18 And the Lord shall deliver me from every evil work,
- and will preserve me unto his heavenly kingdom: to whom be glory
- for ever and ever. Amen.
- James 2:5 Hearken, my beloved brethren, Hath not God chosen the
- poor of this world rich in faith, and heirs of the kingdom which he
- hath promised to them that love him?
- The Call to Conversion (Repentance)
- Romans 2:4 Or despisest thou the riches of his goodness and
- forbearance and longsuffering; not knowing that the goodness of God
- leadeth thee to repentance?
- Luke 15:7 I say unto you, that likewise joy shall be in heaven
- over one sinner that repenteth, more than over ninety and nine just
- persons, which need no repentance
- Acts 20:21 Testifying both to the Jews, and also to the Greeks,
- repentance toward God, and faith toward our Lord Jesus Christ.
- Romans 2:4 Or despisest thou the riches of his goodness and
- forbearance and longsuffering; not knowing that the goodness of God
- leadeth thee to repentance?
- Faith
- Matthew 17:20 And Jesus said unto them, Because of your unbelief:
- for verily I say unto you, If ye have faith as a grain of mustard seed,
- ye shall say unto this mountain, Remove hence to yonder place; and it
- shall remove; and nothing shall be impossible unto you.
- Acts 15:9 And put no difference between us and them, purifying
- their hearts by faith.
- Colossians 2:5 For though I be absent in the flesh, yet am I with
- you in the spirit, joying and beholding your order, and the
- stedfastness of your faith in Christ.
- Romans 14:21 It is good neither to eat flesh, nor to drink wine,
- nor any thing whereby thy brother stumbleth, or is offended, or is
- made weak.
- Romans 14:22 Hast thou faith? have it to thyself before God.
- Happy is he that condemneth not himself in that thing which he
- alloweth.
- Romans 14:23 And he that doubteth is damned if he eat, because he
- eateth not of faith: for whatsoever is not of faith is sin.
- Hebrews 11:7 (English-KJV)
- By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared
- an ark to the saving of his house; by the which he condemned the world, and became
- heir of the righteousness which is by faith.
- Call to Discipleship
- Matthew 4:18 And Jesus, walking by the sea of Galilee, saw two
- brethren, Simon called Peter, and Andrew his brother, casting a net
- into the sea: for they were fishers.
- Matthew 4:19 And he saith unto them, Follow me, and I will make you
- fishers of men.
- Matthew 4:20 And they straightway left their nets, and followed
- him.
- Jude 1:21 Keep yourselves in the love of God, looking for the mercy
- of our Lord Jesus Christ unto eternal life.
- Jude 1:22 And of some have compassion, making a difference:
- Jude 1:23 And others save with fear, pulling them out of the
- fire; hating even the garment spotted by the flesh.
- Law
- Romans 8:2 For the law of the Spirit of life in Christ Jesus hath
- made me free from the law of sin and death.
- Romans 8:3 For what the law could not do, in that it was weak
- through the flesh, God sending his own Son in the likeness of sinful
- flesh, and for sin, condemned sin in the flesh:
- Romans 8:4 That the righteousness of the law might be fulfilled in
- us, who walk not after the flesh, but after the Spirit.
- Galatians 3:24 Wherefore the law was our schoolmaster to bring us unto Christ, that we
- might be justified by faith.
- Galatians 3:25 But after that faith is come, we are no longer under
- a schoolmaster.
- Galatians 3:26 For ye are all the children of God by faith in
- Christ Jesus.
- LOVE
- 1 Corinthians 13:1 Though I speak with the tongues of men and of
- angels, and have not charity, I am become as sounding brass, or a
- tinkling cymbal.
- 1 Corinthians 13:13 And now abideth faith, hope, charity, these
- three; but the greatest of these is charity
- Disciples in the world
- Marraige
- Justice
- Matthew 25:31-46 (Isaiah 58)
- 1 John 3:10 (English-KJV)
- In this the children of God are manifest, and the children of the devil: whosoever doeth
- not righteousness is not of God, neither he that loveth not his brother.
- Hebrews 1:9 (English-KJV)
- Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath
- anointed thee with the oil of gladness above thy fellows.
- 2 Peter 2:9 The Lord knoweth how to deliver the godly out of
- temptations, and to reserve the unjust unto the day of judgment to be
- punished:
- Romans 2:5 But after thy hardness and impenitent heart treasurest
- up unto thyself wrath against the day of wrath and revelation of the
- righteous judgment of God;
- Romans 2:6 Who will render to every man according to his deeds:
- Romans 2:7 To them who by patient continuance in well doing seek
- for glory and honour and immortality, eternal life:
- Romans 2:8 But unto them that are contentious, and do not obey the
- truth, but obey unrighteousness, indignation and wrath,
- Romans 2:9 Tribulation and anguish, upon every soul of man that
- doeth evil, of the Jew first, and also of the Gentile;
- Romans 2:10 But glory, honour, and peace, to every man that worketh
- good, to the Jew first, and also to the Gentile:
- Romans 2:11 For there is no respect of persons with God.
- 1 John 2:29 If ye know that he is righteous, ye know that every one
- that doeth righteousness is born of him.
- The atonement
- 1 Peter 2:24 (English-KJV)
- Who his own self bare our sins in his own body on the tree, that we, being dead to sins,
- should live unto righteousness: by whose stripes ye were healed.
- "The Law discloses the divine will." (McBrien 203)Helwig
- 62 Paraphrase: Jesus' message had to do with the power and compassion of God and
- the response in which God's compassion can redeem people from sin's suffering.
- (Hellwig 62)
- 84 paraphrase he deliberately shares the hardships of the oppressed.
- 89 "The preaching and personal stance of Jesus certainly invited people to live beyond
- fear, beyond selfish disregard for others, beyond greed and lust for personal power."
- 90 paraphrase Jesus called for a the people to turn toward a obligation to social justice
- and away from fear, selfishness, and greed.
- 99 "The death of Jesus is a reorientation of human freedom toward God"
- 140 "The Eucharist . . . makes them a witness people . . . with a missionary thrust . . . to
- draw others into transformed relationships . . . that move toward the welcoming of the
- reign of God."
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