The end does not justify the means
WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers.
The book review continues...
Chapter Five: Speak The Truth In Love
Mr. Wallace mentions the importance in defeating Islam in North America in some key areas. (39). These include (paraphrased) in the arena of the Muslim mind, in the arena of the skeptic's mind, and in the arena of the legal system. (39). Mr. Wallace suggests that those within the Christian Church should take a bold, yet loving approach:
'Truth shared with bold compassion is contagious'. (41).
I will add that listening to Mr. Wallace's 'Fortress of Faith' radio broadcast from time to time, Mr. Wallace does take a loving approach, in boldness to people. He explains that one can have truth, but if it is stated with immoral methods, it loses levels of potency and validity. (41).
I agree when Mr. Wallace states:
'The pragmatist who believes the end justifies the means is often an immoral man.' (41).
A key is therefore to present the truth and the gospel truth in love. To love one's neighbour as self (Matthew 23, Mark 12, Luke 10). The gospel of John mentions love within the Church as a command:
John 13:34-35
New American Standard Bible (NASB)
34 A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. 35 By this all men will know that you are My disciples, if you have love for one another.”
Further from his epistles
1 John 4:20
New American Standard Bible (NASB)
20 If someone says, “I love God,” and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen.
'Speaking the truth in Love is essential'. (44).
Blackburn describes consequentialism which relates to ideas of the end justifying the means.
The view that the value of an action derives entirely from the value of its consequences. This contrasts both with the view that the value of an action may derive from the value of the kind of character whose action is (courageous, just, temperate, etc.), and with the view that its value may be intrinsic, belonging to to it as simply as truth-telling, promise-keeping, etc. (77).
The former would be virtue ethics and the latter would be deontological ethics. (77).
Consequentialism is not a New Testament ethic.
Deontology based on concepts of human duty, or what is right, or rights. (100). Virtue ethics takes the notion of virtue within ethics as primary. (394). This as opposed to views which look for a pragmatic good (paraphrased). (394).
New Testament Christian ethics and morality have the most in common here with virtue ethics and also to a lesser extent, deontological ethics. The Christian should always seek virtue, and what is right, but human duty and human rights with deontological ethics are not always as important as human virtue. For example, one has the legal right to be an adulterer, but virtue should prohibit it. Deontology may at times be more concerned with 'moral norms' whereas a Christian ethic, equated with some type of virtue ethic, views ethics as eternally being derived from the eternal, infinite God.
BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.
WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers.
