The Bible is Not an Objective Moral Standard

Why yes, this is my go-to image for discussions of morality. Why do you ask?Reading posts by Rhology have made me realize some of the problems involved in talking to people who believe their morals come from the Bible. There are several common refrains involved when arguing about this–“atheists have no basis for morality,” “without an objective morality/absolute moral code, you can’t judge other people’s morals,” “everyone has inborn morals from God, even if they don’t believe in him”–all of which are bound to pop up in any argument about secular morals. These all generally lead back to the point that God (and/or/through the Bible) provides a perfect and objective moral standard, without any of the problems that come from trying to define and justify a moral system in the absence of a deity. This idea is simply false: the Bible is emphatically not an objective moral standard; in fact, it fails in each of those points.

We’ll tackle “standard” first, since it’s the easiest. What moral standard does the Bible provide? Do we take our morals only from the explicit commandments, or should we learn by example from the various heroes and virtuous people?

If we are to learn only from the explicit commandments, then we run into a problem right away: there are an awful lot of apparent moral quandaries that never get discussed in the Bible. Are there moral implications of genetic engineering? Cybernetics? Overpopulation? Pollution? Birth control? Phone sex? Organ transplants? Euthanasia? Where the Bible touches on these issues, it does so only in the most broad, vague, and tangential fashions; there are no specific instructions on whether or not children should be given mood-altering drugs, no specific answers to questions about the introduction of novel organisms into foreign ecosystems. Are we to assume that the only moral issues are the ones that the Bible discusses directly? Is the choice to vaccinate your child morally neutral and equivalent to the choice to leave them unvaccinated? These are serious questions of real-life issues, on which the Bible is silent, preferring instead to tell us how best to combine goats and milk (Ex. 34:26) and the taxonomy of eunuchs (Mt. 19:12). Is there really no morally preferable choice in any of those situations?

So, perhaps we are meant to also learn from example. If that’s the case, then what lessons should we take away from the heroes’ stories? Take Jephthah, for instance. He makes a deal with God that if God helps him win in battle against the Ammonites, then he’ll sacrifice the first thing that comes through his doorway when he returns home. Naturally, after the successful battle, his daughter comes out to greet him. There’s no Abraham/Isaac cop-out in this story: Jephthah follows through with his promise to God. So do we read this story as a cautionary tale about the price of testing God, or do we read it as a positive example of what the faithful should be willing to do in the name of the Lord? There’s enough material outside the story to support both interpretations; which moral should we be receiving?

We could find similar quandaries with any number of Biblical characters–Joseph, Elisha, Solomon, Samson, etc.–maybe we shouldn’t be learning from all of their examples. So which characters should we be learning from? I suspect that Christians would say we ought not be following in the footsteps of Thomas, refusing to believe in the extraordinary until extraordinary evidence is provided to support the claims (despite the corroborating commandment of 1 Thessalonians 5:21). There are a litany of characters who are willing–even eager–to sacrifice their children based on God’s say-so, from Lot to Abraham to Jephthah to Yahweh, which suggests to me that according to Biblical morals, there’s nothing wrong with what Deanna Laney or Andrea Yates Dena Schlosser did*. Or perhaps we shouldn’t be learning from those particular examples. And what about the big guy himself? Should we be taking lesssons from God’s actions, or is he a “do as I say, not as I do” sort of father figure? After all, God does some pretty nasty stuff over the course of the Bible, commanding and committing genocide and inflicting plagues and so forth. Even the “do as I say” bit is difficult, given all the places where God issues direct commands that conflict with earlier laws and commandments (such as the various exhortations to kill women and children, contradicting the whole “thou shalt not murder” bit). Do you do as he said before, or as he’s saying now–what was written in stone, or what was given in a vision? This would be a lot easier if each of the real commandments started with “Simon Says.”

Hitting on that point of contradictory commandments, we see quite a few such things throughout the Bible. There are places where some moral imperatives issued by the book contradict others, there are places where heroes’ explicit flaunting of those imperatives is cast in a positive light, and then there are places where God issues edicts that directly conflict with previously-issued laws and edicts. How can we call this set of morals a “standard” if it is internally inconsistent, and if God can change it on a whim? Or is the only standard “what God says goes”? If it’s the latter point, then how do we determine what God’s message is, given contradictory passages in the Bible and stories with ambiguous moral teachings? How do we distinguish between actual commands from God and paranoid delusions? After all, Dena Schlosser believed that God had told her to cut off her daughter’s arms, which isn’t exactly out of character for the God of the Bible (Mark 9:43, for instance); can we say with any degree of certainty whether or not she was actually receiving instructions from Yahweh?

This segues nicely into the issue of objectivity**. In short, there isn’t any. In long, we have to make some distinctions here. Let’s say, for the sake of argument, that there is an omnipotent universe-creating God who has some idea of morality in his big giant head, and cares whether or not we follow it. To this end, he communicates with some Middle Eastern nomads through bushes and tablets, plays some role in their writing of a bunch of books full of teachings and laws, then later comes down himself to tell stories and make pronouncements which also eventually get written down. At this point, we could conceivably have three distinct moral codes: What-God-Thinks, What-God-Said, and What-Got-Recorded. In any human communication, these three things would be different–perhaps only subtly, but certainly different. What one thinks might be more nuanced and detailed than what one says, which may lose some inflection or connotation in the transition to writing (or may gain additional ones through the addition of punctuation and other conventions), not to mention that the writers are filtering what-one-says through their own perceptions. But, for the sake of simplicity, we’ll assume that God is super-awesome and communicated everything pertinent about his thoughts on morality to his various followers, who recorded these thoughts accurately–to make things simple (too late), we’ll assume that the Bible (as it was written) accurately and completely represents God’s moral codes, that What-God-Thinks and What-Got-Recorded are the same.

That’s all well and good, but it’s certainly not the end of the story. Even assuming that God is perfect and infallible and a fantastic communicator, and assuming that his secretaries were all very thorough and accurate, the morals aren’t doing much good until they’re read. The process of reading is where any lingering objectivity goes right out the window. I’ll refer you to my post on communication for the lengthy discussion. Suffice it to say, each person who reads the Bible is going to read it in the particular context of their own knowledge, culture, and experiences. These contextual differences are going to have profound impacts on the message that the person receives***.

Take, for example, Exodus 20:13: “Thou shalt not murder.” On the face of it, that’s pretty straightforward. “Murder” is a more specific term than, say, “kill” (which some translations use instead); “murder” implies some degree of intent, ruling out accidental deaths, and is usually reserved for humans, ruling out killing animals and plants and the like. It would seem that the Sixth Commandment is pretty cut-and-dry.

It’s not. It doesn’t take more than a brief application of common sense to realize that, either. Even legally, “murder” is a broad term, and the difference between it and manslaughter is often a matter of prosecutorial discretion.

Consider this: is it murder to kill someone who is trying to kill you? Legally, it isn’t; it’s self-defense. What if you’re killing someone who is trying to kill someone else, some innocent? If you could demonstrate that that person was a clear and present danger, then it’d be a pretty clear case of justifiable homicide. Is it murder to kill someone who is not attacking you, but has threatened or promised to kill you? Is there such a thing as pre-emptive self-defense? What if you think they’ve threatened you, or you just feel threatened by them? Is there a hard-and-fast line where it isn’t self-defense anymore? What if someone’s mere existence threatens your life–if you’re trapped on a raft or in the wilderness with another person, with only enough resources for one of you to survive, is it murder to kill the other person? Is it murder to continue living, ensuring that person’s death?

This is, of course, ignoring other pertinent questions–is it murder to kill an enemy in war? What about the unborn? Is abortion murder? Is it murder to dispose of unused frozen zygotes from in vitro fertilization? Is execution murder? Is it murder if you don’t act to prevent someone’s death when it’s in your power to do so? If someone who is already facing imminent-but-painful death begs you for a quick and painless one that you are able to provide, would it be murder to kill them? Would it be wrong? I guarantee, for nearly all of these questions, that one can easily find Bible-believing Christians on every conceivable side.

Some of this may seem like splitting hairs, but if there’s one thing I’ve learned about moral philosophy, it’s that it exists specifically to split those hairs. The whole point of moral philosophy is to provide answers–or at least reasoned arguments–regarding these tough hair-splitting moral questions. We don’t generally have much problem reasoning out the right thing to do in the obvious situations; it’s the ones that walk the lines, the no-win scenarios, and whatnot that cause moral anxiety.

Can the Bible be an objective moral standard if it doesn’t provide specific guidance on these questions? If it doesn’t provide a specific, detailed definition of murder (for instance), then how are we to determine what we shalt not do in these difficult situations? We started by assuming that God included his morals, completely and perfectly, in the Bible, but can any moral system be considered complete or perfect under any reasonable definition of either term if it leaves so much open to subjective interpretation?

It ends up being like the disagreement between Creationists regarding where to draw the line between “fully ape” and “fully human” when presented with the progression of transitional hominids. When a worldview that only admits binary options is presented with a continuum, dividing that spectrum up into those two absolute options is a subjective and arbitrary process. If the Bible had said “So God created man in his own image, which was upright and somewhat hairy and with a prominent sloping brow, and…,” those Creationists might have had more agreement. Similarly, if the Bible said “Thou shalt not murder, which includes but is not limited to…,” these questions might be answered more objectively within Biblical morality.

Or, rather than presenting us with the broad, general rules and expecting us to deduce the specifics, the more useful moral standard would provide us with a litany of specific situations and allow us to induce the generalizations. Sure, it would make the Bible exponentially longer, but after three hundred pages of various specific killing scenarios, it’d be pretty easy to reason “wow, God doesn’t much seem to like murder.” Instead, we have the general statement, which leaves us wondering “gee, what does God think about euthanasia?” and the like.

And this is where the Bible fails on the “moral” point. Even disregarding the bits of the Bible that no sane person would call “moral,” the Bible fails as a moral guide because it provides no clear guidance on any of these moral issues. Even if the Bible is a full and accurate description of God’s moral sense, it is not a complete guide to the morals that a human would need. We face moral issues that are apparently beneath God’s notice, and in these cases we must make our own decisions, we must determine the moral options for ourselves. And the fact that we are able to do this on an individual level (e.g., euthanasia) and on a social one (e.g., self-defense and justifiable homicide legal exceptions) completely invalidates the supposed need for an objective moral standard. The Christian’s claim that morality requires the Bible falls apart once one realizes that we routinely face moral quandaries for which the Bible offers no clear answer. The moral decisions we are required to make on our own are far more varied, nuanced, and difficult than the morals that are prescribed in the Bible; if we can make moral decisions in the vast gray areas and unpleasant scenarios of the real world, then I can’t see how the broad generalizations like “thou shalt not murder” would present any sort of problem. As I mentioned above, it would be much easier to induce the general rules from the specific situations than to deduce the moral options in specific situations from a general rule. The morals provided by the Bible are the simplest building blocks, the things we can all agree on and end up at independently (and, incidentally, things that most cultures have done independently), based on the much more complex situations we run across in the real world.

Where in the Bible we are meant to find morals is unclear; the stories are ambiguous, the commandments are overly general and often irrelevant, and there is little (if any) consistency. Most of the moral-making is ultimately left up to subjective interpretation, and the application of those morals is a matter for personal and social determination. The Bible does not provide the objective moral standard which so many of its adherents proclaim, and the notion that it is a necessary component for humans to have morals is self-refuting as a result. Moral philosophy, cultural anthropology, sociology, and biology have given us insights into how we make morals on the levels of the individual and as a society, and how moral codes and consciences developed in social animals. They have provided us with a way to develop our own systems of values, which then provide a way of distinguishing right from wrong in those situations where the division is indistinct. Finally, and perhaps most importantly, they have allowed us the freedom to do what people do (and indeed must do, regardless of their religious convictions) already–examine and evaluate their own values and come to their own conclusions–without the threat of damnation hanging over them should they make the wrong choice. Morals come not from above, but from within; they are a result of our individual instincts and our interactions with one another. Consequently, we are held responsible, made to account for our moral decisions, by ourselves and each other, not some external arbiter. The only “objective moral standard” is the one we set ourselves.

*Some theists would likely say that these people were not actually receiving instructions from God, even though they believed they were. I’d like to know how they make that distinction. After all, can’t the same be said for Jephthah or Abraham? If you accept those stories, then you certainly can’t claim that it’s not within God’s character to demand a parent to sacrifice his or her child–Abraham certainly believed that this was something that God would command, and the Jephthah story confirms Abraham’s conviction. On what grounds can we claim with any kind of certainty that Abraham and Jephthah were actually receiving instructions from God to violate the “thou shalt not murder” commandment, while Dena Schlosser and Andrea Yates were schizophrenic or otherwise mentally ill?

**There’s a further issue here with the definition of “objective,” which could probably warrant its own post. Generally, things that are “objective” are the things that can be verified through application of fact or reason. “Chocolate is brown” is an objective fact (admittedly with some definition-associated wiggle room), subject to verification or falsification; “chocolate is delicious” is a subjective opinion, which is not subject to proof or disproof. What, precisely, makes God’s opinion on morals objective? Why would his opinion be any less subjective than anyone else’s? Yes, God is more powerful, but what application of power can make subjective opinion into objective fact? God’s opinions are not subject to verification or falsification; they are as inaccessible to us as anyone else’s opinions. We can know them only by being told directly, by the subject, what the opinions are–and that runs us again into the problem of communication and interpretation.

Yeah, this is definitely fodder for another post.

***I’ve omitted here another pertinent issue: the matter of translation and copying. Long before anyone reading it today can get a chance to interpret the Bible, it has already been filtered through multiple interpreters. We know from the historical record that the Bible has been subject to multiple alterations (intentional and unintentional) through the copying process, many of which were due to various dogmas and ideologies of centuries past. The translators are working from copies that are many generations removed from any originals, and which have built into them many of the copying errors and alterations from the past. Those translators must then make their own interpretations when choosing the best words in one language to convey ideas expressed in another. There is rarely (if ever) a 1=1 correspondence between languages, especially ones as distantly related as modern English and ancient Greek. Each idea in the original could be phrased any number of ways in the translation, and each translated version will be different depending on what the translator decided to emphasize–was her intent to preserve the closest literal meaning of the text, or to convey the poetry, or to try to present the concepts as clearly as possible with less regard to the particular language, or did she have another motive for her choices? For an example of how much impact this kind of interpretive choice has on a text, try opening up up any two versions of “The Iliad.”


3 Responses to The Bible is Not an Objective Moral Standard

  1. Wikinite says:

    I would go a bit further on the notion of objectivity, which implies that it would be a moral code whether anyone thought about it or not. Given that God sets what is good/evil this precludes any morality set forth in the bible as being “objective”.

  2. Tommykey says:

    Hi Tom. Good post.This segues nicely into the issue of objectivity**. In short, there isn’t any.I like to think of objectivity as a moving target. One example I like to use is designing and constructing a building that withstands earthquakes better than existing buildings. Objectively, such a building is better than its predecessors in that fewer lives will be lost, or hopefully none at all. But 10 years down the road, another structural engineer might come up with a design for a building that can withstand an earthquake even better than the previous earthquake proof building. Thus, the new building becomes objectively better than the previous building.The objective is essentially a perfect standard that one strives for, such as eliminating poverty, disease, violence, hunger and so forth. The programs or behaviors that bring the goals closer to realization are objectively better than those that do not.It ends up being like the disagreement between Creationists regarding where to draw the line between “fully ape” and “fully human” when presented with the progression of transitional hominids.It’s like asking to draw the line between when an infant becomes a toddler or a teenager becomes an adult. You can say it happens by the age of x, but children conceived and born on the same day can develop at different rates. You can’t point to the exact date that a teenager biologically becomes an adult.

  3. GDad says:

    One (glib) answer to the question in your first footnote is that Abraham’s story is in the Bible whereas Dena Schlosser’s is not. Even given the obvious illogic of that statement, it wouldn’t surprise me if I saw that as a response.

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