Con­clu­sion

The Global Digest (English) - - CHAPTER 4 -

Free­dom is nei­ther ab­so­lute nat­u­ral de­ter­min­ism nor ab­so­lute hu­man de­ter­min­ism. It is a com­bi­na­tion of both. In some sort, I have to agree with nat­u­ral de­ter­min­ism. For ex­am­ple, peo­ple who died in nat­u­ral dis­as­ters like cy­clone or earth­quake. That is be­yond hu­man con­trol, it is purely an­tecedence cause.

Chris­tian faith de­scribed as sim­i­lar to nat­u­ral de­ter­min­ism. Chris­tian norms

are al­ways sta­ble or un­change­able be­cause it is based on God’s norm. And the­o­ret­i­cally, the Chris­tian never al­lows for break­down or col­lapse of norms. If the Chris­tian broke any norms, hu­man can­not solve it but God alone. The Chris­tian pri­mar­ily be­lieves free­dom by God alone. For Chris­tians, their free­dom falls in the

faith’s con­text. It is a kind of nat­u­ral de­ter­min­ism or supernatural con­text.

On the other hand, I also agree with hu­man de­ter­min­ism. For ex­am­ple, peo­ple chose their leader to run the gov­ern­ment. In­di­rectly or the other way, peo­ple

de­cided such as the coun­try’s pol­icy, rules and laws, re­li­gious free­dom and hu­man

rights, then the gov­ern­ment im­ple­ment ac­cord­ingly to peo­ple’s de­ci­sion. It means all the state’s pol­icy and leg­is­la­tion are peo­ple’s plan, their wills. In this case, it shows hu­man have some kinds of choice as hu­man de­ter­min­ism.

How­ever, some­times, hu­man de­ter­min­ism can turnout cor­rupt or break­down hu­man norms. For ex­am­ple, ex­treme racism and ex­treme na­tion­al­ism, which are pro­voked com­mu­nal­ism and ha­tred among so­ci­ety. Even, these things hap­pen in many demo­cratic coun­tries. Democ­racy is a man-made so called a good gov­ern­ing sys­tem. But man-made hu­man norms are not per­fect. So, it is an ex­am­ple of hu­man de­ter­min­ism weak­ness.

Af­ter look­ing at the two de­ter­minisms, free­dom can­not be only one side of these two de­ter­minisms. Free­dom can be seen as a com­bi­na­tion of these two de­ter­minisms. But it may be dif­fer­ent in the pro­por­tion be­tween these two de­ter­minisms; more or less, to one side, or vice versa. Depend­ing upon the con­text, some­time it can be more pro­por­tion­ate in hu­man de­ter­min­ism, and some­times it can be more in nat­u­ral de­ter­min­ism, or vice versa.

Here, the Ad­ven­tist church ar­gues, that the Chris­tian’s faith should have a re­sult or fruit. These fruits should be like as good ethics and good norms. Fruits are sim­i­lar with hu­man de­ter­min­ism free­dom, by lim­it­ing good thing done. It should be with the help of the Holy Spirit. That, the Chris­tian called as Christ like char­ac­ter, to be shown in their per­sonal life.

The­o­ret­i­cally, Chris­tians don’t agree with hu­man de­ter­min­ism but the re­sult of the Chris­tians faith must show good things in ac­tion, in this con­text, it is sim­i­lar with hu­man de­ter­min­ism. More­over, bi­b­li­cally, Chris­tians are al­ways asked to hold

a good ethics for the pur­pose of hu­man be­ing good­ness. It is called a ba­sic

Chris­tian’s norm.

There­fore, we can see the Ad­ven­tist church’s po­si­tion on free­dom was based on faith, firstly, and then fol­lowed by work. Faith plus work, with­out work faith has no mean­ing. In this way, the Ad­ven­tist’s ter­mi­nol­ogy “work as a fruit of faith” can be seen sim­i­lar to the world’s norm. The world’s norms are such as United Na­tions hu­man rights con­ven­tions and treaties. The “work as a fruit of faith” is a kind of im­ple­ment­ing those hu­man rights stan­dards. With­out work will be dis­re­gard­ing im­ple­ment­ing hu­man rights stan­dards.

The re­search shows that the Chris­tian norm is higher than the world’s hu­man rights and democ­racy. Also it can be seen, in many ways, that the Chris­tians

free­dom is sim­i­lar to United Na­tions’ hu­man rights norms.

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