R: Sacrifice Isaac

One of the most common criticisms leveled against conservatives today is that they are too reluctant to question authority. In truth, conservatism requires a certain faith in institutions, a desire to keep the existing systems in place out of an admiration of tradition. However, when traditions become corrupt, stifling, or unethical, it is our duty to make moral judgments and fight to end tyranny in whatever form it takes. But what happens when the ultimate authority of God commands an action that we recognize to be the ultimate sin—namely, the taking of an innocent son’s life? Using the chilling passage from Genesis describing Abraham’s unwavering devotion as a framing device, this debate seeks to unveil the nature of faith as the central component of religious life. The tension between reason and faith is one that many, from Aquinas to Kierkegaard, have attempted to address, yet arguments in favor of one or the other still dominate the philosophical and religious dialogue of today. Each side merits serious consideration—our ultimate ethical framework depends on it.

The affirmative acknowledges that complete submission to God is not simply a virtue, but a requirement of a truly faithful life. Although pride may tell us that we can fully comprehend concepts such as morality and truth, in reality, we cannot. While a certain level of reason is necessary for instituting justice on earth, God is the ultimate arbiter of justice, and He operates at levels beyond man’s capacity for reason. This represents a fundamental message of the Hebrew Bible: when God tells you to do something, you had better do it. Jonah, Noah, and Abraham all serve as examples. Those in the affirmative are required to take a hard stance on this issue: that they are willing to live, die, and kill—even their own children—for their faith.

The negative holds a faith of a different kind: a faith in the divinity of morals. There is a purpose behind God’s bestowal of reason and free will upon mankind, and that is so that we may be able to understand and act upon the leading of good lives. Morality is our last line of defense against chaos; once the lines of morality are crossed, there is nothing left for us to cling to as truth. In addition, the resignation of morality to faith may lead to the reduction of our actions to mere utilitarianism. It seems difficult to claim one is leading a good life if they are willing to do immoral acts for the sake of a greater devotion to God. Those in the negative, too, are required to hold a hard position: that even direct commands from God do not constitute the suspension of the ethical code.

Does morality change when divinity is involved? If God is good, how can He order an action that is inherently bad? And how far are we willing to go before we begin to doubt our faith?