I remember in high school being amazed by a simple physical fact. I learnt that when things cool down, they contract. There is however one important exception: water. When it freezes it expands — therefore icebergs float. What would our planet be like without this exception? If icebergs contracted, they would sink to the bottom of the ocean where they would remain frozen. The icecap would grow. Rivers would not thaw. The water cycle of evaporation and precipitation would be affected. Large sections of the planet would become uninhabitable.

This “exception” to the rules of con­traction could not be explained by natural selection or spontaneous generation. There must be an intelligent force behind the universe. This realisation made such an impact that it led me to search for this “intelligent force”. Later, when I became a Christian, I understood clearly the psalm which says “the fool says in his heart, ‘there is no God’”. Even without the Scriptures I had known of intelligent design — the Bible had just sharpened my focus.

The Bible teaches us that God has revealed Himself in two ways: general rev­elation and special revelation. General rev­elation refers to what can be learnt about God from the created order. “The heavens declare the glory of God; the skies pro­claim the work of his hands” (Ps. 19:1). Only fools would be so blinded by pride that they denied an order within what is created — even a moral order. Paul puts it this way in Romans 1:20:

Since the cre­ation of the world God’s invisible qualities — His eternal power and divine nature — have been clearly seen, being understood from what has been made so that men are without excuse.

Of course we cannot perceive all things about God from general revelation. At best we can perceive that there is a God and that He is a God of order (including moral order). Therefore God has also given us “special revelation”. God spoke to the people of the Old Testament through the prophets at many times and in various ways. Supremely, God has revealed Himself to us through the gift of His Son. This special revelation continues through the Scriptures. Such special revelation not only tells us more about God, but it focuses what we understand by general revelation. Without special revelation I would still be pondering the nature of ice­bergs!

The limitations of general revelation are clearly explained in the opening words of the Westminster Confession of Faith which states:

Although the light of nature, the works of creation and providence, do so far manifest the goodness, wisdom and power of God, as to leave men inexcusable; yet they are not sufficient to give that knowledge of God and his will, which is necessary unto salvation...

But is gen­eral revelation sufficient to give an understanding of morality? Do we have a so-called “God-given conscience”? Was Jiminy Cricket correct when he told us to “always let your conscience be your guide”?

The problem with our consciences is that they are so culturally conditioned. The major adjustment made by cross-cul­tural missionaries is not the lack of physi­cal comforts but an understanding of different moral values. How do you understand stealing in a culture that does not value individual property? Is polygamy a cultural alternative to marriage? Should you pay a “bride-price” and thereby “pur­chase” your wife? Is it more important to tell the truth or to respect the people to whom you are speaking and therefore tell them what they want to hear? Is there really a natural law, revealed in general rev­elation and therefore trans-cultural, to which we can appeal when discussing eth­ical issues? After all, even the most fervent critics of the moderns missionary movement do not criticise missionaries for transforming culture by outlawing canni­balism, infanticide and slavery.

The teaching of the New Testament is that there is a natural law to which we can appeal. This natural law is not always readily apparent to those who do not acknowledge God, for such people “suppress the truth by their wickedness” (Rom. 1:19). Indeed, even among those who do acknowledge God, the suppres­sion of truth is possible to the point that they see avarice, slander and sexual licence as consistent with being a Christian. The truth that is expounded in Romans 2:12­-16 is that all people are found to be viola­tors of God’s natural law that has come with general revelation. Paul has already given an example in Romans 1:26-28: het­erosexual sexual relations are natural; homosexual sexual relations are unnat­ural.

This raises a great challenge for Christians. We who have been enlight­ened by special revelation, who have the Scriptures, can see God’s agenda for the world more clearly than those who rely simply on general revelation. We have put on spectacles that clarify what are trans-cultural ethical standards. There is a category of “Christian ethics” which is an extension of God’s character. Faith is not separated from ethical convictions. Morality is integral to the Gospel we preach.

It is therefore possible to appeal to nat­ural law as a tool for proclaiming the Lordship of Christ over every part of His creation. Every society in any age will reflect in some of its values God’s natural law. However, an appeal to natural law will not be sufficient, as in every society people will also seek to suppress the truth that is revealed by general revelation.

Furthermore, the solution to the world’s immorality will never be found in general revelation. The solution is found in God’s special revelation of Jesus Christ. However, we do not discard an appeal to natural law as a starting point in a conver­sation simply because it does not provide the end point.

The examples of the inconsistencies in society’s worldview are apparent every evening on the news. In 21^st century Australia, paedophilia is seen as “unnat­ural” and “ethically wrong” as it exploits, violates and often destroys those who are weak in society. On this issue the church and society speak with one voice. But this moral judgment raises a truth that has been suppressed by wickedness. The same principle of protecting the weakest mem­bers of society can be applied to the debate on abortion. This inconsistency in the perception of natural law can (and should) be pointed out. The solution to the problem, however, lies in the procla­mation of Christ who is revealed in the Scriptures.

In 21^st century Australia, the worship of self is seen as morally reprehensible. It is not hard to argue that the rape of the environment for self-gain is immoral. The task becomes more delicate when we extend the premise further. The worship of self has other manifestations: greed, sexual relations with someone who is a reflection of self, understanding marriage as self-actualisation rather than self-mor­tification. Such problems can be pointed out by an appeal to general revelation; the answer, however, is to be found in Christ.

The recent call by our Prime Minister for “values in education” is a reflection of a growing desire for values in society. On September 11, 2001, in an instant, the Western world ceased its romance with the idea that all things are relative. On that day we were reminded that there are such realities as evil and morality. In searching for such values, the ethics of the Gospel are not alien to this world.

These values are the values that make the most sense because they are a reflec­tion of the Creator of this world. Indeed they are the natural order. And although the wicked may try to suppress such ethics, a Christian ethic is not only natural but defensible. The church therefore can be (and must be) committed to ethics without moderating its declaration of grace and forgiveness for the transgres­sion of these ethics.

Is creation a lost cause in its downward spiral of morally reprehensible behav­iour? The answer of Scripture is a resounding “no”. For although the first Adam did a work of “uncreation” in his act of rebellion, it is God’s purpose to bring about a new creation through the resurrection of Christ. Through this res­urrection, those who trust in Christ have been made alive. God’s original purposes for creation, including ethics, are reaf­firmed in this great act which brings about the new creation.

Christian ethics is not therefore for those who have opted out of the world and chosen some irrelevant and anti­quated religion. It is a reflection of the purposes of the Creator, both in creation and in re-creation. Such ethics are defensi­ble and logical. They reflect God’s pur­poses. It is therefore the responsibility of Christians who have accepted God’s special revelation in Christ to explain to our non-Christian neighbours the nature of reality and morality in the world in which we live.