Mans Conscience The conscience is also a constituent element of the intellect, for the term itself implies this, knowledge being a constituent element of the intellect. “Conscience” translated into the Dutch language (mede-wetenschap) means “knowledge of concurrence.” The conscience is man‟s judgment concerning himself and his deeds, to the extent he is subject to Gods judgment. The conscience consists in three elements: knowledge, witness, and acknowledgement. First, there is knowledge of the will of God, commanding or forbidding every man with promises and threats. This is not only true in a general but also in a specific sense, and not only in reference to a given matter, but also relative to the circumstances of here and now. Thus, the conscience prescribes what must either be refrained from or be done. The more clearly and powerfully it does this, the better the conscience functions. Secondly, there is the element of witness. After mans obligation is held before him, it determines whether or not he has acted according to light and knowledge. The more painstakingly the conscience takes note of mans deeds and his conformity to the commandment held before him, the more it keeps a precise record thereof, and the more clearly and powerfully it witnesses to man, the better it performs its duty. Thirdly, there follows an acknowledgement that the righteous God is also cognizant of this and will reward or judge him accordingly. The more clearly the conscience acknowledges the knowledge of God and is sensitive to it, and the more it either reassures itself concerning this or is powerfully affected as a result, the more faithfully the conscience performs its task. These three activities the apostle places side by side. “... the Gentiles, which have not the law ... are a law unto themselves: which shew the work of the law written in their hearts” (Rom 2:15-15). The first activity is expressed by the fact that they have knowledge of Gods will and law. The second activity—the witness to their conformity or lack of conformity to the law—is described by the apostle when he states, “their conscience also bearing witness.” This is followed by the third activity: the acknowledgement that God is cognizant thereof and shall either reward or punish, “... their thoughts the mean while accusing or else excusing one another” (Rom 2:15). These activities of the conscience can also be observed in the following texts. “My conscience also bearing me witness in the Holy Ghost” (Rom 9:1); “For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others” (Eccles 7:22); “For if our heart condemn us ... if our heart condemn us not ...” (1 John 3:20-21). The conscience is either good or evil. It is good when it performs its duty well. (1) This is true when it clearly and immediately reveals and represents the will of God, obligating and stirring us up to do the will of God. “Let every man be fully persuaded in his own mind” (Rom 14:5). (2) It is true when it carefully keeps record of our deeds, and clearly and powerfully convicts us in reference to these deeds. (3) This is also true when it either troubles or reassures us. Both of these aspects are exemplified in the following texts. “And it came to pass afterward, that Davids heart smote him, because he had cut off Sauls skirt” (1 Sam 24:5); “For our rejoicing is this, the testimony of our conscience” (2 Cor 1:12). Someone is said to have an evil conscience whenever the commission of abominable deeds fills one with anxiety, fear, and remorse. This is not to say that the conscience is evil, as it is performing its duty well, but it is called evil because it convicts of evil deeds. If the conscience does not perform these three tasks well, it is evil in and of itself, being remiss in its duty either in all three or in one or two of these activities.
Posted on: Mon, 27 Jan 2014 13:00:00 +0000
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