Creation, Conscience, and Instruction in the Word

Human beings may know about God through the external witness of creation and through the internal witness of consciousness.

Romans 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Romans 2:15 which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

Beyond this, people should be instructed by believers in the way of truth (Cf. Acts 8:31; Matthew 28:18-20). External instruction in the word is accompanied by the internal instruction of the Spirit of God (1 Corinthians 2:13).

Proverbs 22:20-21 Have not I written to thee excellent things in counsels and knowledge, that I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?  “The scholar is to be instructed not for his own profit alone, but in order that he may be able to teach others also. (Charles John Ellicott)

1 Peter 3:15  but sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

2 Timothy 2:2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

Vaccines and your conscience

Both Robert Jeffress and Pope Francis want you to get vaccinated, says Mark Wingfield in the liberal Baptist News Global. Wingfield quotes Jeffress – pastor of the First Baptist Church in Dallas, Texas – as saying, “There is no credible religious argument against the vaccines,” and “There is no legitimate faith-based reason for refusing to take the vaccine.” What Pope Francis says may create difficultly for Catholics with conscientious objections. Because of local church autonomy, what Robert Jeffress says should carry little weight beyond his local congregation.

Apparently, Jeffress is referring to the concerns of some about the ties to fetal cell lines derived from aborted babies. Various religious leaders have expressed concerns about this, though it seems the view of the most hi-profile leaders is that the time line is so far removed from the actual abortions (1970s-1980s) that there is no moral issue – or some express it that the good of the vaccine outweighs the evil of the abortions.

Some have expressed objections in terms that make it sound like baby parts have been taken from current abortions to use in these vaccines. That is not correct. Here are some facts.

• Janssen Research/Johnson & Johnson used abortion-derived fetal cell lines in the development, confirmation, and production of its vaccine.
• Moderna, Inc./National Institutes of Health and Pfizer/BioNTech performed confirmation tests using abortion-derived fetal cell lines, but did not use them in production.
• AstraZeneca/University of Oxford used abortion-derived fetal cell lines in confirmation tests, design & development, and production.

The difference between fetal cell lines and fetal tissue. Fetal cell lines are cells that grow in a laboratory. They descend from cells taken from elective abortions in the 1970s and 1980s. Those individual cells from the 1970s and 1980s have since been grown in the lab for 30 to 40 years, creating fetal cell lines.

Consider the position of Robert Jeffress and others. If you find it compelling, make it part of your conscience. However, if you conscientiously object to the vaccine, do not feel compelled to kowtow to the views of some hi-profile religious leader (or some combination of them). Each Christian believer needs to decide whether he or she feels OK with the way these vaccines were produced. Follow your own conscience!

(Information source, the Charlotte Lozier Institute)

A Good Conscience, by Philpot

“Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck.” 1 Timothy 1:19

We find that, in the Apostle’s time, there were characters who held faith, or rather what they called faith, and put away “good conscience.” He mentions by name, “Hymeneus and Alexander, whom he had delivered unto Satan,” that is, excommunicated them out of the church, as heretics and blasphemers. But if to have put good conscience away, stamps a man as unfit for the visible Church of God, it behooves us to search whether we have this weapon at our side, and in our hand.

What does the Apostle, then, mean by “a good conscience?” I believe he means a conscience alive in God’s fear, a spiritual conscience, a tender conscience, what he calls, in another part, “a pure conscience;” “holding faith in a pure conscience,” that is, purified from ignorance, from guilt, from the power of sin, “a conscience void of offence toward God and men.” Wherever, then, there is living faith in the soul, there will be united with it “a good conscience.” The Lord never sends forth a soldier to fight his battles with the weapon of faith only; he puts faith in one hand and “a good conscience” in the other. And he that goes forth with what he thinks to be faith, and casts aside “a good conscience,” will manifest himself to be one of those characters, who, “concerning faith make shipwreck.”

But why is it called “a good conscience?” Because it comes down from God, who is the Author of all good, the Giver of “every good gift, and every perfect gift.” There is none good but he, and there is nothing good but what he himself implants and communicates. This weapon of a good conscience, that the Lord arms his soldiers with, works with faith, as well as proves the sincerity of faith, and tests its genuineness and reality. Faith, without a good conscience, is dead. It bears upon it the mark of nature, and however high it may rise in confidence, or however it may seem to abound in good works, it is not the faith of God’s elect, of which the end is the salvation of the soul.

But it may be asked, How does a good conscience work with faith? What is the connection between these two weapons, and how do they mutually support and strengthen each other? In this way. What faith believes, good conscience feels; what faith receives, good conscience holds; what faith embraces, good conscience rivets fast; when faith is weak, good conscience is feeble; and when faith is strong, good conscience is active. They grow and they wane together, and like two stems from one root together do they flourish and fade. He then alone wars the good warfare, who goes forth with faith in the one hand, and “good conscience” in the other; faith strengthening conscience, and conscience strengthening faith; each doing their separate office, but still tending to one end; each accomplishing the work which the Lord has appointed, and yet each fighting the Lord’s battles, and bringing the soldier safe and victorious over his enemy.

By J. C. Philpot