Although we cannot know what conscience is in absolute terms. There is lots of evidence to suggest that humanity does have an almost instinctive tendency to make moral judgements. These judgements are based upon both our intuition and our power of reason. This means that my initial moral reacition to a situation may not be the same as our first moral decision, which is the product of our power of reason, both are equally as important in moral decision-making. Bishop Butler asserts “conscience automatically exerts its power over us it is God given.” This is from intuition, a gut feeling. On the other hand Aquinas states “conscience is the continued use of practical reason.”
Faithfulness to our most honest and sincere moral opinions is a basic mark of human integrity. This is well illustrated by those whose consciences have led them to make personal sacrifices. St Thomas Moore refused to sign an oath that declared Henry VIII marriage to Catharine of Aragon invalid. He resigned as chancellor he was imprisoned, then eventually beheaded for treason. In Robert Bolt’s play ‘A Man for all Seasons’ Thomas Moore sums up his position as follows; “When a man make an oath he is holding his own self in his hands, like water, if he opens his fingers then he need never hope to find himself again.” Therefore if I refuse to listen to my conscience I refuse to take responsibility for my own actions. Moreover in ignoring my conscience I lose a part of myself. I am lessened as a human being. However there may still be situations in which the best possible outcome is to ignore or at least be critical of what my conscience tells me. For example when conscience is defective.
Enda Mc Douagh asserts that “conscience enables us to judge good and evil, reproaches us when we have done wrong and praises us when we do the right thing.” (David Torevell quoted in considering conscience) This implies that conscience is an inner monitor or judge of moral behaviour and is in some sense involuntary. In many instances this reaction acts as an important guide: I do not kill because I know that it is wrong. This is because conscience is in one sense experienced as internalised moral law-giving rise to the voice of conscience. However if conscience is an internalised voice should I necessary regard this voice as authoritative in all cases? Augustine claims that God implants knowledge of “Right Conduct” in human beings and that you cannot act rightly without the grace of God directing your will in the appropriate way. He says, “to live well is nothing other than to love God with all ones heart, soul and mind.” (Conscience in world religions Helen Costigane) Therefore Augustine directs us to thinking that two people could do a good a good act for example, giving up a seat for an old women, but only the person whose motive was for the love of God would have performed a morally right action. The other may have been acting out of guilt or for the recognition of those around them.
However regarding my conscience as the voice of God may also have serious dangers, as in the voice of cult leaders such as Jim Jones who have convinced their followers of the need to commit mass suicide. Aquinas in his rationalistic model of conscience asserts that we have a solemn duty to obey our conscience even when it is in error. I may commit an action with deadly consequences for others, which my reason justifies. For example the 9/11 terrorists in all probability believed that they were doing the right thing, but it is clear to others that their actions are among the worst types of evil. Perhaps the best idea in such circumstances would be to ignore my conscience.
Contemporary theologians talk of the need for education of conscience, as conscience is a type of skill or muscle that needs to be fed and developed. Newman argues that we are all created with an immature conscience and that parents, educators and society in general place the contents of the conscience within a person. “As our inward sense of holiness is encouraged to grow so the ability of our conscience to deal with many ethical situations also increases” (Conscience in World Religions Helen Costigane) Both Newman and Gula testify that conscience needs to be developed through education and proper formation otherwise it will become weak and liable to error. Aquinas insists that we should follow even a defective conscience. However this may not be wise if our conscience is immature or weak in such cause an individual might be better off accepting another source of moral authority.
Even if my conscience is mature and well developed, what happens if my conscience conflicts with consequentialits ethics? Aquinas tells us that if we truly follow our conscience, there is a guarantee that we will not be blameworthy even if our action is wrong. Is it not better we do well than have a clear conscience? For example euthanasia, if somebody I love asked me to help end their suffering through active euthanasia, my conscience would tell me it was wrong. However I believe this situation would give me enough justification to ignore my conscience and grant their request. Take another example, conscription in wartime. My conscience may lead me to believe that it is my duty to defend my country from a greater evil. Is it not better though to be a pacifist, even if organised violence appears to be the only effective means of limiting greater violence and evil tyrants such as Hitler? Pacifists still have a role to play perhaps Martin Luther King and Gandhi may also teach us that we are obliged to exhaust non-violent means of righting a wrong before resorting to other tactics.
In conclusion I believe that it is always important to listen to our conscience. Whether we choose to use the information that it provides is a personal decision but it is better to know that we have listened to our conscience but choose not to act upon it for a good reason. Conscience no doubt plays a crucial role when we come to make moral decisions. Many theologians and philosophers have struggled to define it and how it operates. Faith points us to its central authoritative position as a guide. Also we need to educate the conscience in a reasonable way. The conscience is a gift from God that serves as a guide for moral and ethical decisions, but is not an absolute standard in itself. This inward warning system is a helper, but is subservient to the superior rules and laws handed down to us from God Himself in the Holy Scriptures. While following one's conscience most often can be a proper course of action, the conscience is not infallible.
Bibliography
Considering Conscience David Tovrell Dialogue magazine
Conscience in World Religions Helen Cosigane Gracewing
Ethics updates Http//etics.acused.edu/
Notes on philosophy of Religion and Ethics Conscience Dr Peter Vardy Heythorp Collage Publication