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CHAPTER 3
CONSCIENCE
It is important for one to understand the inner work-
ings of his value system. Then, biblical principles can be
implanted in the conscience and wrong ideas can be purged.
Self-esteem will rise correspondingly.
Conscience Is Essential
Conscience has been maligned by professional people
within the last few decades. Surprisingly, some theologians
have a low view of conscience:
Conscience accomplished very little, say some
theologians. Notoriously unreliable, conscience
must be fed the correct information from a higher
source. It can be seared, mishandled, or misin-
formed until, like a compass thrown out of kilter
by a proximate magnet, it gives an unreliable
reading. Consequently, conscience is an interest-
ing but indefinite and fickle function of human
personality. [John W. Drakeford, INTEGRITY THERAPY
(Nashville: Broadman Press, 1967), p. 14. (Note
that this is not Drakeford's view)].
Some psychiatrists and psychologists take a similar posi-
tion:
It achieves too much, say some of the stu-
dents of the psyche. Some psychologists claim that
the conscience with archaic and perfectionistic
standards makes the ego a prisoner within the con-
fines of the individuals's own personality, exer-
cising a tyrannical reign, frequently escaped only
by a leap into neurosis or psychosis. For these
experts, conscience is comparable to the relation-
ship of the appendix to the body and, like it,
needs to be neutralized to prevent psychic dis-
ruption far more dangerous that a burst appendix
and peritonitis. (Drakeford, INTEGRITY THERAPY,
p. 14).
It is amazing that these two disciplines should unite in
such a low view of vital human equipment.
However, not all professionals hold this erroneous view
of conscience. The Apostle Paul, a well-educated man, speaks
highly of conscience:
Keeping fast hold on faith [that leaning of the
entire human personality on God in absolute trust
and confidence] and a good (clear) conscience. By
rejecting and thrusting from them [their con-
science], some individuals have made shipwreck of
their faith. (1 Timothy 1:19, The Amplified
Bible).
Paul speaks of the conscience (translated from the Greek
word, SUNEIDESIS, literally, "a knowing with oneself") about
twenty times. New Testament writers mention conscience about
thirty times. The New Testament teaches us to keep a good
conscience and to respect others' consciences:
So this weak brother, for whom Christ died, is
destroyed by your knowledge. When you sin against
your brothers in this way and wound their weak
conscience, you sin against Christ. (1 Corinthians
8:11-12).
Koehler says that "Conscience is a precious gift of
God." [E. W. A. Koehler, CONSCIENCE, (St. Louis: Concordia
Publishing House, 1941), p. 19]. He further states that
without conscience, knowledge of right and wrong would fail
to influence conduct and as a result, the "moral structure
of society would break down and communal life become an
impossibility." (Koehler, CONSCIENCE, p. 19).
Definition of Conscience
Most people place the conscience in the mind or soul.
The conscience does work on all levels consciousness, but
the conscience is actually a part of the human spirit.
Hagin defines conscience as the voice of the human spirit.
[Kenneth E. Hagin, THE HUMAN SPIRIT (Tulsa: Kenneth E.
Hagin Evangelistic Association, 1974), p. 27].
A more inclusive definition would be: "Conscience is
that part of the human spirit which acts as a self-contained
moral guidance system."
There are two major aspects of conscience: function and
content.
Conscience Function
The function of conscience is its UNIVERSAL or SUPER-
CULTURAL aspect. That is, conscience, properly functioning,
works the same in all human beings.
Conscience has at least three functions: (1) to provide
moral guidance, (2) to reward and (3) to punish. Concerning
conscience guidance: everyone has had to make decisions and
has been impressed by his conscience as to which choice was
right and further, pressured to make the right one. If one
made the right decision, he was rewarded by a conscious
feeling of warmth, increased self-worth and wholeness. If
one made a wrong decision, he was corrected by a conscious
feeling of guilt.
Psychiatrist Rodriguez of Osawatomie State Hospital
stated that psychic pain resulting from a violated con-
science is the worst pain one can experience. (Psychiatrist
Rodriguez, at a clinical training program at Osawatomie
State Hospital, Osawatomie, Kansas, about 1964). The pain
does not go away until one makes things right.
Also very important: If one does something morally
questionable, THE CONSCIENCE ACTS AS IF THAT WERE WRONG
FOR HIM. (Koehler, CONSCIENCE, pp. 27-28). Paul writes:
So whatever you believe about these things
keep between yourself and God. Blessed is the man
who does not condemn himself by what he approves.
But the man who has doubts is condemned if he
eats, because his eating is not from faith; and
everything that does not come from faith is sin.
(Romans 14:22-23, NIV).
Another important aspect is that values (conscience
content) can be suppressed and rationalized away on the con-
scious level. [Suppression is the VOLUNTARY PROCESS of
pressing material back into the unconscious. Repression is
the automatic process of placing material into the uncon-
scious without one being aware of it. John W. Drakeford,
PSYCHOLOGY IN SEARCH OF A SOUL (Nashville: Broadman Press,
1964), p. 91]. Since the conscience also works on the un-
conscious level, doing wrong produces interpsychic conflict.
The three steps to moral self-destruction are (1) the
initial violation of one's conscience that results in
guilt; (2) persisting in the violation of one's conscience
that results in mental and/or physical illness and (3) per-
sisting in the violation of one's conscience over a longer
period of time that results in a seared conscience (socio-
pathic personality).
Various delusions and other mental illnesses as well as
physical illnesses can result from a violated conscience.
Psychologist John Drakeford provides an excellent explana-
tion of mental illness in his book, INTEGRITY THERAPY. Also,
S. I. McMillen, MD, provides documented evidence of psycho-
somatic illness in his book. [S. I. McMillen, MD, NONE OF
THESE DISEASES (Old Tappan, NJ: Fleming H. Revell Co.,
1970)].
There is no question that one's conscience can be de-
sensitized--modified, or have the threshold lowered to the
point where one degenerates into a sociopathic personality.
The biblical equivalent to the psychological term, "socio-
pathic personality" is a "seared conscience" or "reprobate
mind":
The Spirit clearly says that in later times
some will abandon the faith and follow deceiving
spirits and things taught by demons. Such teach-
ings come through hypocritical liars, whose con-
sciences have been seared as with a hot iron.
(1 Timothy 4:1-2, NIV).
Furthermore, since they did not think it
worthwhile to retain the knowledge of God, he gave
them over to a depraved mind, to do what ought not
to be done. They have become filled with every
kind of wickedness, evil, greed and depravity.
They are full of envy, murder, strife, deceit and
malice. They are gossips, slanderers, God-haters,
insolent, arrogant and boastful; they invent ways
of doing evil; they disobey their parents; they
are senseless, faithless, heartless, ruthless.
Although they know God's righteous decree that
those who do such things deserve death, they not
only continue to do these very things but also
approve of those who practice them. (Romans 1:28-
32, NIV).
These people have sinned against their consciences so long
that their consciences do not function properly.
Some theorists erroneously believe that one's con-
science can be "oversensitive." Drakeford has given the
"bird-with-the-crippled-wing" story to illustrate what is
actually happening in the mind of one who appears to have an
oversensitive conscience: The hen feigns a broken wing to
draw the predator away from her nest. This parallels a human
mechanism that people use in giving a "presenting problem"
to divert the therapist's attention away from the real
problem. The presenting problem may be the confession of
some trivial irresponsibility in order keep hidden an irre-
sponsibility that is too painful to acknowledge.
What apparently happens in the "over scrupulous" person
is that he has previously suppressed or repressed a very bad
sin. This produces a "floating guilt" that rises from the
unconscious to the conscious level and attaches itself to a
relatively minor sin. (For a comprehensive treatment of
guilt and theory of conscience, see the works of John
Drakeford).
It is both surprising and alarming that some psychia-
trists and psychologists would advocate lowering conscience
sensitivity to reduce guilt. The result may be the lowering
of guilt, but at the expense of driving the patient toward
the sociopathic end of the scale. This contributes to the
destruction of the individual and to the society in which he
lives. O. H. Mowrer, a research psychologist, said, "Those
who treat patients this way deserved to be fined, rather
than paid for their services!"
Although Freud added much to the field of psychiatry,
much of this improper treatment stems back to his erroneous
theory of mental illness:
Freud's Theory of Neurosis
. . . . A "hypertrophied" superego, or con-
science, supposedly lays siege to the ego and
takes it captive. Then the superego forces the ego
to reject the claims of the id for any expression
or satisfaction of its "instinctual demands." The
result is that a sort of "iron curtain" is con-
structed between ego and id. . .; and dissociation
or "repression" is said to be in force. Neurosis
proper ("anxiety") consists of the "unconscious
danger" that the force of the id will succeed in
breaking through this "wall" and overwhelming the
ego; and a constant, devitalizing expenditure of
energy by the ego is necessary to keep up its
"defenses." [Research Psychologist O. Hobart
Mowrer, THE NEW GROUP THERAPY (Princeton, NJ: D.
Van Nostrand Co., Inc., 1964), pp. 184-185. (As
quoted by Drakeford, INTEGRITY THERAPY, p. 29)].
Mowrer's Theory of Neurosis
A modified interpretation of the state called
neurosis. Here it is assumed that the ego is taken
captive, not by the superego, but by the id, and
that it is now the "voice of conscience" that is
rejected and dissociated. "Anxiety" thus arises,
not because of a threatened return of repressed
energies of the id, but because of the unheeded
railings and anger of conscience. Here it is not
assumed that there is any difference in the"size"
or strength of these three aspects of personality,
unless it is that the ego is somewhat weak and
undeveloped. [Research Psychologist O. Hobart
Mowrer, THE NEW GROUP THERAPY (Princeton, NJ: D.
Van Nostrand Co., Inc., 1964), pp. 184-185. (As
quoted by Drakeford, INTEGRITY THERAPY, p. 29)].
In order to explain intrapersonal relationships (inter-
nal relationships within one's own mind), Freud made some
logical constructs. The primitive, pushing, unregulated
urges from the unconscious he called the ID (From the Latin
word, "it"). These urges include sex drive, aggression and
hunger. The EGO (From Latin, "I") is the decision-making
self. The SUPEREGO (From Latin, "above" + Greek "I") is the
conscience.
One can see that, based on Freud's theory, the proper
way to treat anxiety is to give vent to primitive urges.
Then a problem of guilt arises. Guilt is reduced by weaken-
ing the superego. However, this treatment introduces a more
serious problem: the individual becomes sociopathic.
Mowrer's theory, however, corresponds more with Judeo-
Christian teaching and science. Proper treatment, in this
case, would be to strengthen the ego. There are at least
three ways that the ego can be strengthened:
(1) By the Holy Spirit. One of the fruits of the
spirit is self-control--a strong ego:
But the fruit of the Spirit is love, joy, peace,
patience, kindness, goodness, faithfulness, gen-
tleness and SELF-CONTROL [Italics Mine]. . . .
(Galatians 5:22-23, New International Version).
(2) By continually exercising the will in making
right moral choices.
(3) By internalized group pressures. Since we
internalize the values of the group with which we
associate, fellowshiping with people who hold and
practice proper moral values will strengthen our
egos by providing positive pressures alongside our
consciences.
Could it be that some confuse conscience function with
conscience content?
Conscience Content
Whereas conscience function is universal, conscience
content is variable. One's conscience is educated (receives
content) from various sources such as church, school,
parents, peer groups, mass media and reason. These consti-
tute A POSTERIORI (experience) sources. One probably is
born with A PRIORI content similar to Jung's archetypes,
which inheres in the collective unconscious of the human
race. Two examples of A PRIORI conscience content are:
(1) Belief the existence of God. God should be
respected, worshipped and obeyed.
(2) Respect for people made in God's image.
(2.1) Respect for life. Other people should
be respected and not harmed. (This includes
oneself.)
(2.2) Respect for liberty. People should not
be enslaved.
(2.3) Respect for property. Others' property
should not be stolen or abused.
Too often in American society, conscience content is a
"hodgepodge" that needs to be revised according to the
standard of God's Word. Conscience content is important
because without it, the conscience does not function.
(Koehler, CONSCIENCE, p. 7). On the other hand, conscience
will function on the basis of the best material it has,
whether or not that material is accurate.
Paul teaches the necessity of the law of God as con-
science content:
What shall we say, then? Is the law sin?
Certainly not! Indeed I would not have known what
sin was except through the law. For I would not
have known what coveting really was if the law had
not said, "Do not covet."(Romans 7:7, NIV).
Conscience content is not mere facts in the human mind.
One must accept moral principles as binding on oneself.
(Koehler, CONSCIENCE, p. 7). Then the values are internal-
ized and become part of the conscience content.
Another important point previously discussed is that
the conscience will act as though specific material is bind-
ing on one if one is not sure whether or not that it is
right. (Koehler, CONSCIENCE, pp. 27-28). For instance, if
one went to see a questionable movie, one's conscience would
act as though it were definitely wrong to attend that movie.
According to Koehler,
The proper treatment of persons with a "doubting
conscience" is not to cajole them to override
their scruples but to remove the scruples [or to
affirm or correct them!] by patient instruction,
which must be very clear and well-authenticated
from Scriptures. (Koehler, CONSCIENCE, p. 27).
The criterion for conscience content is the Bible. This
ideal is not fully realized even in conservative groups.
However, this does not lessen the need for this UNIVERSAL
MORAL LANGUAGE. As a result of this lack of knowledge (and
of course, violated values), interpersonal and intrapersonal
conflicts abound.
Jesus commanded the church to evangelize and teach:
Then Jesus come to them and said, "All authority
in heaven and on earth has been given to me.
Therefore go and make disciples of all nations,
baptizing them in the name of the Father and of
the Son and of the Holy Spirit, and teaching them
to obey everything I have commanded you. And
surely I am with you always, to the very end of
the age." (Matthew 28:18-20, NIV).
Part of the Great Commission is to instill proper conscience
content.
According to Drakeford, the idealized society and
reason are two sources of conscience content. (Drakeford,
INTEGRITY THERAPY, pp. 16-19). Although society forms some
values on the anvil of human experience, they tend to be
unreliable, especially as a culture begins to degenerate.
Of course human reason is suspect, with its inherent self-
ishness, its irrational goals and its many rationalizations.
Rationalization is the mental process through which one
attempts to justify his behavior through "logical" argument.
This process is an operation to justify behavior in line
with the conscience ideal as well as to attempt to justify
behavior against the conscience ideal. However, the term
"rationalization" is primarily used to describe the attempt
to justify irresponsible behavior. The COMMON word for ra-
tionalization is LYING. The process can be so convincing
that one deceives himself on the conscious level:
There is a way that seems right to a man, but the
in the end it leads to death. (Proverb 14:12,
NIV).
Therefore, get rid of all moral filth and the evil
that is so prevalent and humbly accept the word
planted in you, which can save you.
Do not merely listen to the word, and so
deceive yourselves. Do what it says. Anyone who
listens to the word but does not do what it says
is like a man who looks at his face in a mirror
and, after looking at himself, goes away and
immediately forgets what he looks like. But the
man who looks intently into the perfect law that
gives freedom, and continues to do this, not for-
getting what he has heard, but doing it--he will
be blessed in what he does. (James 1:21-25, NIV).
Many problems arise from one's trust in reason. Bill
Gothard, in his 1972 Dallas Seminar, stated that if natural
human thinking were turned around 180 degrees, then it would
be more in line with God's thinking! Some of the Church's
problem in trusting in reason can be traced back to Thomas
Aquinas' work in philosophy:
In Thomas Aquinas' view the will of man was
fallen, but the intellect was not. From this in-
complete view of the Biblical fall flowed all the
subsequent difficulties. Man's intellect became
autonomous. [Francis A. Schaeffer, ESCAPE FROM
REASON (London: Inter-Varsity Press, 1971), p.
11].
Therefore, we conclude that the basic criterion for con-
science content is the Bible.
Modification of Conscience Content
Is it ever permissible to reduce guilt by lowering the
ideal? The difference between the conscience ideal and the
lived-out experience generates guilt. (Adapted from Pro-
fessor James McGraw's lecture at Nazarene Theological Semi-
nary, ca. 1966). In other words, when we fail to live up to
our beliefs, guilt is the result.
Guilt resulting from proper conscience content is good
in that it tends to cause one to treat others properly. How-
ever, if one's conscience has been educated by a man-made
system of "dos and don'ts," the ideal may be humanly impos-
sible to keep, therefore generating debilitating guilt:
. . .Why do you obey such rules as "Don't handle
this," "Don't taste that," "Don't touch the
other"? All these refer to things which become
useless once they are used; they are only man-made
rules and teachings. (Colossians 2:20-22, Today's
English Version).
In this case, one is morally obligated to patiently instruct
from the scriptures until the "over-scrupulous" person
accepts God's values and guilt is lowered. However, in
American society the normal ideal is far below the standard
of the Bible.
The amazing thing is that God's ideal is easy to keep,
because with the commandment comes the enablement. The Holy
Spirit gives us power to obey God.
"Come to me, all you who are weary and
burdened, and I will give you rest. Take my yoke
upon you and learn from me, for I am gentle and
humble in heart, and you will find rest for your
souls. FOR MY YOKE IS EASY AND MY BURDEN IS
LIGHT [Italics Mine]." (Matthew 11:28-30, NIV).
God also places within us a desire to obey him:
for it is God who works in you to will and to act
according to his good purpose. (Philippians 2:13,
NIV).
Conversely, the way of the rebel is hard:
Good understanding wins favor, but the way of the
unfaithful is hard. (Proverb 13:15, NIV).
One must distinguish between the temptation to sin and
sin itself. One cannot always keep bad thoughts from enter-
ing his conscious mind. Psychiatrist Paul Tournier clari-
fies:
I do not forget the accurate distinction made by
the theologians between temptation and sin. I am
the first to expound it to the over-scrupulous
patient. Temptation is not sin. The proof of this
is that Christ himself was tempted (Luke 4:1-13).
Any idea, even the most impious and the most
criminal, can surge up in our minds without our
being able to do anything about it. The only fault
lies in our accepting it, cultivating it and tak-
ing pleasure in it. I quote Luther's saying that
we cannot prevent the birds from flying over our
head, but we can prevent them from building their
nests in our hair. [Paul Tournier, MD, GUILT AND
GRACE: A PSYCHOLOGICAL STUDY (London: Holder and
Stoughton, 1962), p. 15].
The source of our temptation is both our own nature (Id) and
Satan. James states,
When tempted, no one should say, "God is
tempting me." For God cannot be tempted by
evil, nor does he tempt anyone; but each one
is tempted when, by his own evil desire, he
is dragged away and enticed. Then, after
desire has conceived, it gives birth to sin;
and sin, when it is full-grown, gives birth
to death.
Don't be deceived, my dear brothers.
(James 1:13-16, NIV).
Jesus' temptation in Matthew 4 illustrates how Satan tempts
using human desires as a basis. The temptation becomes sin
only if we choose to commit the sin in our minds, or adopt
the attitude, "I WOULD IF I COULD." (Dr. Richard Taylor,
lecture in "Doctrine of Holiness" class, Nazarene Theologi-
cal Seminary, 1965).
Conclusion
Conscience is vitally important for both the individual
and society. Conscience can be made less sensitive, but it
cannot be made oversensitive. It is not ethical to modify
conscience function or content,
(1) By violating the conscience.
(2) By wrong use of group pressure.
(3) By electro-chemical means.
The proper way to modify the conscience is,
(1) By changing to proper content.
(2) By strengthening the ego through continual
right choices.
(3) By allowing the Holy Spirit to strengthen the
ego.
(4) By associating with moral people.
AS,
(1) One's conscience function is restored to the
proper level of function,
(2) The conscience content is corrected by the
standard of biblical content and
(3) One lives up to his ideals,
THEN, self esteem will rise correspondingly.
ASSIGNMENT: PRINT "APPENDIX E: CONTRACT," AND SIGN IT
IF YOU HAVEN'T ALREADY.
END