conscience (part 1)

      In the New Testament, the Greek word for conscience (συνείδησις: pronounced suneidesis) occurs thirty-two times.  Thayer's Greek Lexicon defines the word in a somewhat generic sense, to mean the soul's ability to "distinguish between what is morally good and bad, prompting to do the former and shun the latter".  But the meaning given in Strong's Greek Dictionary appears far more insightful, where συνείδησις is therein defined as "co-perception, that is, moral consciousness".  

      The term co-perception is loaded with meaning.  It implies that the individual is never alone, with respect to his or her conscious experiences.  Co-perception further implies that the One who shares the individual's conscious experiences is none else but God, who is both omnipresent (everywhere present) and omniscient (all-knowing).  Importantly, co-perception also implies that God is not merely aware of each person's conscious experiences, but that God is moreover aware of each individual's perception of his or her experiences.  In other words, God knows how that each person interprets and construes his or her experiences.  In Hebrews 4:12, it is written, that (the word of) God is "a discerner of the thoughts and intents of the heart".

     The fact that God is the 'co-Perceiver' of each and every individual's experiences and moral inclination, however, does not go so far as to explain just what the conscience, as such, is; only, that God has unhindered access to perceive all human consciousness, including the moral judgments of individuals.  The phrase "moral consciousness" (the second part of Strong's definition), however, points to the essential and complementary function involving conscience, which is to say, that God not only perceives but He furthermore instructs the conscious mind of each and every individual, regarding moral Truth.  This, then, is 'conscience': the immanent counsel of God regarding moral Truth, imparted to individual human consciousness.
      Importantly, then, it is not to be supposed that moral truth is somehow innate in human nature (as many philosophers have supposed), as if God (or nature) embodied a moral code in the (individual) human psyche either de novo (genetically) or by some process of inculturation. The fact that the witness of the conscience oftentimes stands in opposition to the individual's own judgment and will, reveals that such 'witness' is not identical with the individual but conscience is the action, if not also the means whereby God's Spirit instructs and warns individuals concerning their choices and behaviors.

    The fact of God's ability to perceive what is in the heart of Man and to instruct individual human consciousness regarding moral Truth, does not imply, much less does it necessitate, God's identification with any individual soul.  This is an important point: for, while it allows that God is both able and willing (for a season, at least,) to instruct every soul concerning matters of righteousness; yet, it does not mean that God's Spirit is intrinsically conjoined with the spirit of any unbeliever.  In other words, although God by his Spirit enables everyone, including unbelievers, to 'know' (by means of the conscience) the difference between 'right' and 'wrong', nevertheless, it does not follow that God's Spirit is 'resident in' or 'allied with' the soul of unbelievers.

    The fact that God provides moral instruction to every soul--even to those who are His enemies, testifies to the truth of God's mercy.  But that ministration of God's mercy, if it is not successful in leading the soul to obedience and repentance, then becomes the ground of divine judgment.  And, so, the Bible says that individuals are without excuse before God (Romans 1:18-32).  Although much more could be written along these lines, let's move on (see, part 2).

      _______________continued in part 2________________