"Was Jesus a teacher of moral goodness? Is, as Bertrand Russell famously claimed in 1927, Christianity “the principle enemy of moral progress in the world?” Answer these questions from the perspective of a religiously neutral (if such a thing is possible) first, second or third century observer. In other words, support your argument only with the relevant texts we’ve read in class."
This question is the topic I chose to address in my second thesis paper for my Human Event class. I very much enjoyed writing this paper (especially since I had to challenge myself to read all the texts and argue my point with a neutral perspective), and I was very happy when it was returned to me with the comment, "good work" and a high grade a few days ago.
If you wish to read my paper, here it is. I hope you enjoy it.
Morality is defined by Dictionary.com to be “of or pertaining to or concerned with the principles or rules of right conduct or the distinction between right and wrong” and “expressing or conveying truths or counsel as to right conduct.” Moral goodness will then be defined as understanding the difference between right and wrong and advocating to make the morally right choice in a situation. Jesus’ teachings meet this definition of moral goodness; therefore, Jesus is a teacher of moral goodness. And because Christianity is the belief in the claims Jesus made in addition to living out the teachings of Jesus, it is not possible for Christianity to be “the principle enemy of moral progress in the world” as Bertrand Russell claimed.
The teachings of Jesus as presented in the gospels meet the definition of moral goodness. One primary example of his teaching is in the Sermon on the Mount. In the book of Matthew, Chapters five, six and seven, there are three distinctive sections. The first is Jesus describing those who are “blessed.” He lists off nine elements of life or ways of living which bring blessings. Some people are blessed because of the situations they are in, such as the mourning, the poor of spirit, the persecuted and the insulted. Others are blessed because of their character. Some of these are those who posses a desire for righteousness and are meek, merciful or pure in heart. Because of the hope in the future and the reward for doing good, both encourage actions which are kind towards others and recognize those who live out lives of moral goodness.
The second section of the Sermon on the Mount is where Jesus expands and explains the meanings of several well-known Jewish laws. He explains the difference between right and wrong in regards to murder, adultery, divorce, oaths, revenge and love, and instructs his followers to live morally right lives in each of these areas even more so than they previously had. He says that instead of only abstaining from committing murder, one should also avoid contempt towards others, and that instead of only abstaining from committing adultery, one should also avoid lust for others.
Jesus’ closing remarks warn against following false prophets and encourage an adherence to his principles. His reason for identifying false prophets is simple, as they should be easily identified by their actions. He says, “Likewise every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit”(Matt. 7:17-18). So according to Jesus, those who uphold right moral standards, and teach others to do so as well are teachers of moral goodness. Likewise, those who may claim to be teachers of morality, but do not have the actions or deeds of good to back them up, are not true teachers or moral goodness. Jesus then says in Matthew 7:24 that “everyone who hears these words of mine and puts them into practice is like a wise man who built his house on rock;” he has a firm foundation on which to live his life. In this Jesus claims his own validity as a teacher of moral goodness; he says men who follow his teachings are wise. So by his own definitions, as well as the definition set out earlier, Jesus is a teacher of moral goodness.
Although Celsus’ On the True Doctrine: A Discourse Against Christianity opposes the beliefs held in Christian teachings about the nature of Jesus, he makes some interesting points which can actually defend the teachings of Jesus as being morally good. Celsus says in regards to evil that “even if something seems evil to you it is far from clear whether it is really evil; one person with his limited perspective on the whole state of creation is unequipped to know whether what is good for you is good for someone else in the universe and vice versa.” While this seems to say that Jesus is unable to define what is good for mankind, Celsus previously wrote that “many of the nations of the world hold doctrines similar to those espoused by the Christian.” If one man alone is not able to define and understand moral goodness because of his limited perspective, the agreement of his positions with those of other world religions would give his teachings some validity.
The argument can also be made against the moral goodness of Jesus’ claims and teachings. Celsus calls Jesus a “coward and liar” because of his claim that he was the son of God. However, because the reasons for Celsus’ and other’s objections are based on Jesus’ claims about his godhood and the nature of heaven and hell, this does not apply to the actual teachings of Jesus on how to live a proper and good life.
Christianity is a lifestyle of believing the claims of Jesus in addition to living out his teachings. This view of Christianity is supported by Paul in his addresses to the Christians in Colosse. He describes them as having “faith in Christ Jesus” and expressing a desire for them to “live a life worthy of the Lord … bearing fruit in every good work.” Celsus similarly focuses his argument on the faith Christians hold in the claims of Jesus, and although he does not find Jesus’ teachings on morality to be original, there seems to be no point in his argument where he clearly opposes them. His purpose in writing his discourse against Christianity is to “compose a treatise for their edification, so that they can see for themselves the true character of the doctrines they have chosen to embrace and the true sources of their opinions.” The rest of his discourse proceeds to question and argue the claims of Christ, as they are the basis for the doctrines which Christians hold.
The religion of Christianity, which follows the teachings of Jesus, is beneficial to the progression of morality because the teachings which it embraces fit the definition of moral goodness. Christianity encourages its followers to act in ways that are morally good and beneficial not only to themselves (whether in their life on earth or their future in heaven), but also to those they encounter. Paul encourages the early Christian churches to follow the teachings of Jesus in the books of Colossians and 1st Corinthians. In Colossians Chapter three he emphasizes the morals of not committing “sexual immorality, impurity lust, evil desires and greed” in addition to telling the Christians at Colosse to “rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other.” These are things that are generally accepted in many cultures as immoral actions. Instead, Paul encourages living lives of “compassion, kindness, humility, gentleness and patience.” The encouragement of these attitudes are beneficial to the individual, who may gain things such as inner peace, and beneficial to those around them who are affected by the positive attitude and the encouragement from their friend.
In 1st Corinthians, Paul encourages the Christians in Corinth to “always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1Cor. 15:58). He then goes on in Chapter 16, verse 14 to also say, “Do everything in love.” These encouragements line up with the generally accepted moral standards of dedication in labors and having a good and kind attitude towards everyone and every situation one encounters.
The support of Christianity as actually aiding moral progress instead of hindering it depends fully on the definition and interpretation of Christianity. The ideals which Paul advocates in Colossians are difficult to live out in their entirety, which leads to hypocritical and discouraged Christians. However, the pursuit of achieving the goals of the Christian faith is important in actively progressing moral goodness.
Christianity can easily be described and defended as the enemy of moral progress if one defines Christianity primarily with the institution of the Christian church. Bertrand Russell argues in his speech, “Why I am not a Christian,” that the way Christianity is organized by the Church “has been and still is the principle enemy of moral progress in the world.” This claim has some validity to it. In the book of Colossians, Paul describes the rules which the Church in Colosse was holding as having “an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body.” He encourages the church instead to focus on the heavenly things. The attitude which Paul describes in the church of Colosse is one which instead of bringing moral goodness would bring hypocrisy and encourage deceit and trickery. When the Church holds to such standards as these instead of truly focusing on the morally good principles of Jesus’ teachings, it can indeed become a forum for hindering moral progress.
The institution of Christianity may become corrupt, but adherence to actual Christianity by believing the claims Jesus made and by living a life which follows his teachings is morally progressive. These teachings are morally good, because they explain differences between right and wrong, and encourage the adherence to the right. Jesus is then a teacher of moral goodness.
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