FUNCTION OF THE CONSCIENCE

1 TIMOTHY 1

The goal … is love, which comes from a pure heart and a good conscience

(1 Tim. 1:5 niv).

Debate has swirled in theological circles concerning the function of the conscience. Some say it functions in the rational faculty of the soul, while others, such as Puritan Richard Sibbes, maintain that the conscience involves the activity of the entire soul—the mind, will, and emotions. While this debate may seem like hairsplitting, it does hold some relevance in understanding how to fine-tune the conscience. Do you appeal to people’s emotions to bring the conscience to bear? Do you simply try to change their behavior while ignoring their knowledge of right and wrong? Do you inform the mind so that the whole person might be transformed, as Paul said, “Be transformed by the renewing of your mind”? Those who maintain that the conscience functions primarily in the rational faculty of the soul would say that right knowledge is paramount to establishing right behavior and controlled emotions. Those who maintain this position believe the mind holds the reigns of the soul, bringing the will and emotions in line.

Thomas Aquinas called the conscience “man’s judgment of himself according to God’s judgment of him.” The Puritan Thomas Goodwin said the “conscience is one part of the practical reason … (which guides us in our actions in general of any kind.)” The conscience is equipped with the knowledge of God’s law. This natural law, as it is called, is reinforced and strengthened by the revealed law of God in the Scriptures. The conscience uses this knowledge as well as knowledge about one’s self to form judgments. Hence, the soul, as Sibbes said, “reflects upon itself.”

In this reflection, the conscience forms two premises. The first premise is the law or rule according to God’s law, and the second is a fact about oneself. A conclusion is then drawn from these premises, a conclusion that will either defend or accuse. This is how the conscience works: Premise 1: It is a sin to lust. Premise 2: I have lusted. Conclusion: I have committed a sin. If you have not lusted, of course the conclusion would be more comforting. This construction is called the practical syllogism. By this method, the conscience informs you of God’s judgment—whether you are guilty or innocent.

CORAM DEO

2 Chronicles 31–33

John 21

Using the first five Commandments in Exodus 20, form the first premise of the practical syllogism. Follow each with the second premise. Be honest; do not hinder the work of the conscience. If there is ever any twinge of guilt, be faithful to your conscience. What conclusions do you draw about yourself regarding God’s law?

For further study: Rom. 12:1–9 • Eph. 4:17–32 • Col. 3

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