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Victoria Kim: Immigrant-smuggling ring used black drivers to avoid racial profiling
February 2, 2012
Jim Carney: Wrong number call may have saved her life
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Tina Susman: For woodchuck rescuer, every day is Groundhog Day
February 1, 2012
Brian Bennett: US officials see increasing threat of domestic attack from Iran
Emily Brandon: How to Take Advantage of New 401(k) Fee Disclosures
January 31, 2012
January 30, 2012
Paul Richter and Ramin Mostaghim: Misreading Teheran's limits -- deadly and economically devastating as they may be -- is a risk administration, Europe seem willing to take
Suzanne Bohan: Warning: Nap-deprived tots missing more than sleep, study finds
Meg Handley: Banks Revamping Rewards Programs to Woo Customers
January 27, 2012
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Yochonon Donn: In liberal New York City, fervently-Orthodox Jews may soon be getting a district to call their own
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Katy Hopkins: New budget rules may affect how much money you get for college
January 26, 2012
Ed Koch: To the New York Times, calling for the murder of Jews by those capable of having their incitement taken seriously isn't news
Jeannine Stein: Mental illness struck one in five U.S. adults in 2010: Report
January 25, 2012
Richard Simon: House passes two bills endorsing the use of religious symbols at military memorials
Fred Weir: Putin: Multiethnic Russia cannot survive as a US-style 'melting pot'; must find its own way
Susan Johnston: 5 Sneaky Coupon Strategies Consumers Should Watch Out For
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Caroline B. Glick: America lost most in 'Arab Spring'. Sadly, many voters still don't grasp the extent
Warren Richey: Drug criminal scores win in GPS ruling from conservative-leaning high court
Erika Bolstad: Black conservatives gather to talk about gaining strength
January 23, 2012
Melissa Dribben: Jewish voters to play a key role in Florida's Republican primary
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Ali Safi: U.S. envoy gives Taliban terms for peace talks
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January 11, 2012
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Tom Hussain: Pakistan -- recipient of more than $21 billion in civilian and military aid -- speeds pursuit of Iranian pipeline, defying US
David G. Savage: High court signals it won't be loosening TV's 'indecency' rules
Stephen Ceasar: Oklahoma's Islamic law amendment can't go into effect, court rules
January 10, 2012
Reza Kahlili: From an ex-CIA spy: US must exploit new split in Iran's Revolutionary Guard
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January 9, 2012
Michael Doyle: Put through legal hell over dream home, couple fought back hard --- all the way to Supreme Court
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Jewish World Review
Jan. 11, 2005
/ 1 Shevat, 5765
The case for Judeo-Christian values: Divine-based morality
By
Dennis Prager
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http://www.JewishWorldReview.com |
For those who subscribe to Judeo-Christian values, right and wrong, good and evil, are derived from G-d, not from reason alone, nor from the human heart, the state or through majority rule.
Though most college-educated Westerners never hear the case for the need for G-d-based morality because of the secular outlook that pervades modern education and the media, the case is both clear and compelling: If there is no transcendent source of morality (morality is the word I use for the standard of good and evil), "good" and "evil" are subjective opinions, not objective realities.
In other words, if there is no G-d who says, "Do not murder" ("Do not kill" is a mistranslation of the Hebrew which, like English, has two words for homicide), murder is not wrong. Many people may think it is wrong, but that is their opinion, not objective moral fact. There are no moral "facts" if there is no G-d; there are only moral opinions.
Years ago, I debated this issue at Oxford with Jonathan Glover, currently the professor of ethics at King's College, University of London, and one of the leading atheist moralists of our time. Because he is a man of rare intellectual honesty, he acknowledged that without G-d, morality is subjective. He is one of the few secularists who do.
This is the reason for the moral relativism — "What I think is right is right for me, what you think is right is right for you" — that pervades modern society. The secularization of society is the primary reason vast numbers of people believe, for example, that "one man's terrorist is another man's freedom fighter"; why the best educated were not able say that free America was a more moral society than the totalitarian Soviet Union; why, in short, deep moral confusion afflicted the 20th century and continues in this century.
That is why The New York Times, the voice of secular moral relativism, was so repulsed by President Ronald Reagan's declaration that the Soviet Union was an "evil empire." The secular world — especially its left — fears and rejects the language of good and evil because it smacks of religious values and violates their moral relativism. It is perhaps the major difference between America and Europe. As a New York Times article on European-American differences noted last year, "Americans are widely regarded as more comfortable with notions of good and evil, right and wrong, than Europeans. . . . " No wonder. America is a Judeo-Christian society; Europe (and the American Democratic Party) is largely secular.
In the late 1970s, in a public interview in Los Angeles, I asked one of the leading secular liberal thinkers of the past generation, Pulitzer Prize-winning historian Arthur Schlesinger Jr., if he would say that the United States was a morally superior society to that of the Soviet Union. Even when I repeated the question, and clarified that I readily acknowledged the existence of good individuals in the Soviet Union and bad ones in America, he refused to do so.
A major reason for the left's loathing of George W. Bush is his use of moral language — such as in his widely condemned description of the regimes of North Korea, Iran and Iraq as an "axis of evil." These people reject the central Judeo-Christian value of the existence of objective good and evil and our obligation to make such judgments. Secularism has led to moral confusion, which in turn has led to moral paralysis.
If you could not call the Soviet Union an "evil empire" or the Iranian, North Korean and Iraqi regimes an "evil axis," you have rendered the word "evil" useless. And indeed it is not used in sophisticated secular company — except in reference to those who do use it (usually religious Christians and Jews).
Is abortion morally wrong? To the secular world, the answer is "It's between a woman and her physician." There is no clearer expression of moral relativism: Every woman determines whether abortion is moral. On the other hand, to the individual with Judeo-Christian values, it is not between anyone and anyone else. It is between society and G-d. Even among religious people who differ in their reading of G-d's will, it is still never merely "between a woman and her physician."
And to those who counter these arguments for G-d-based morality with the question, "Whose G-d?" the answer is the G-d who revealed His moral will in the Tanach, which Jews and Christians — and no other people — regard as Divine revelation.
The best-known verse in the Bible is "Love your neighbor as yourself" (Leviticus 19:18). It is a reflection of the secular age in which we live that few people are aware that the verse concludes with the words, "I am G-d." Though entirely secularized in common parlance, the greatest of the ethical principles comes from G-d. Otherwise it is just another man-made suggestion, no more compelling than "Cross at the green, not in between."
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Dennis' Archives
JWR contributor Dennis Prager hosts a national daily radio show based in Los Angeles. He the author of, most recently, "Happiness is a Serious Problem". Click here to comment on this column.
© 2005 Creators Syndicate
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