Morality and Religion by C. P. BOLLMAN

International Tract and Missionary Society · Oakland, California · Sep 23, 1886

FromSigns of the Times, Vol. 12, No. 37.

Morality and Religion.

By C. P. BOLLMAN

To be moral according to the standard of the world at large, is a very different thing from being moral according to the Bible standard. People say of an individual, “He is a good moral man,” when they only mean that he does not commit outbreaking sins. According to their standard, so long as one does nothing that would shut him out of refined society he is “moral,” but the Bible recognizes no such morality. To be truly moral is to be conformed “to the divine law.”

Morality and religion (by which I mean true religion) are generally regarded as two separate and distinct things; but they are not; for without religion there can be no true morality. According to lexicographers “morality describes the duties to man,” while “religion is the recognition of God as an object of worship,” etc., but the apostle James says, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” Thus he combines “social” and “religious” duties and says that together they constitute true religion. But it may be said, that, this shows that the social may be performed apart from and without reference to the other; but not so. Webster defines morality as “conformity . . . to the divine law respecting social duties;” but as “the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be” (Rom. 8:7), there can be no real conformity to any part of the divine law without that change of heart, that renewing of the mind, known as conversion. And this of course, involves a hearty acceptance of Christ, “who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” 1 Cor. 1:30. And not only is Christ’s righteousness (true morality) imputed to the believer, but through grace the renewed soul is enabled to live in harmony with the law, a thing which before he could not do. And so the apostle says, “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; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Rom. 8:3, 4.

But while it is shown that religion, and religion only, is true morality, and that true morality is religion, it must not be understood that that which is generally known as “morality” is religion; for it is not. That is just where the trouble lies: people recognize something which they call morality and then they put it in the place of religion and so feel well satisfied with themselves and with the world generally because religion is making so much progress! But in reality a very great deal of the so-called Christian teaching of the present day does little more for those who receive it than would the doctrine of Confucius; for it teaches license to sin instead of freedom from sin; and unlike the doctrine of the apostles (Gal. 2:17) makes Christ the minister of sin, by teaching that they who are in him are free from obligation to keep the law of God.

Such a view of Christianity degrades it into a mere system of favoritism, with no higher object than to confer benefits upon its votaries. Of course Christianity does offer rewards, but its first and great object is to bring a race of rebels into harmony with the just laws of Heaven; for while God is no respecter of persons, he is a respecter of character. Acts. 10: 34, 35. And as already shown (Rom. 8:3, 4) Christ died, not alone that men might be forgiven for past sins, but that they through the Spirit might yield obedience to the law of God.

Man unaided cannot attain to perfect morality, which is nothing more nor less than perfect obedience to the law of God as a whole; and thus the Saviour says, “He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing.” And neither will perfect obedience, both present and future, even if it were possible, atone for past transgressions; and so the plan of redemption not only offers pardon, but it provides the necessary help to enable him who will to form a righteous character. In this connection one thing should be borne in mind, and that is that whether we look at the pardon, or at the grace whereby we may overcome temptation, the praise alike belongs to Him who died for us; for we are equally indebted to him for both. It is through his blood that we have forgiveness, and it is through him, and him alone, that we can do any good thing.

A failure to grasp this truth causes very many to make a fatal mistake, some in one direction and some in another; that is, some cry, “only believe,” and refuse to do the things which are commanded; while others, losing sight of faith, imagine that in some way or other their works will contribute somewhat to their salvation, quite forgetting the words of the apostle: “By grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast.” The Scriptures teach that while faith lays hold upon pardon for past sins, it should likewise grasp the strong arm of Him who says, “My grace is sufficient for thee; for my strength is made perfect in weakness,” and of whom Paul said, “I can do all things through Christ which strengtheneth me.” God has joined together faith and works and he who separates them does it at the peril of his soul; and speaking especially of the last days, and of the last people, the seer of Patmos said: “Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.”

Nothing short of this is religion, nothing short of it is true morality, for morality is “conformity to the divine law,” and as we have seen, without the faith of Jesus there can be no such conformity. To eliminate faith from the plan of salvation is to destroy the very life of the system, while to reject works as the perfecter of faith (James 2:22) is to introduce the poison of antinomianism into the very spring whence salvation flows, and so to set at naught the words of Him of whom it was said: “Never man spake like this man.” C. P. BOLLMAN.