Santa Claus Morality
"I think [heaven is] a bad concept to have because then everything you do, you want to do good things in order to get to Heaven. Then everything becomes a selfish act, and I hate that, it creates bad patterns in your mind. I like doing things not as a means to get into Heaven but for the sake of doing it themselves."
Natalie Portman, Actress, Inside the Actors Studio, Episode #11.7 (2004).
"The threat of damnation is designed to be an incentive to right action; but this is a phony morality. Humanists think we should do good for goodness' sake, not for the selfish prospect of reaping individual rewards or avoiding punishment."
Dan Barker, Atheist and Former Pastor, "For Goodness Sake", Freedom From Religion Foundation.
"I believe in goodness for goodness' sake, not because you're getting some reward in the afterlife. If you're being good for an award, then what sort of person are you anyway?"
Bill Maher, Political Satirist, "I'm spreading the anti-gospel", Chicago Sun Times (10/24/04).
This common objection is meant to be a defeater for the concept of Christian morality, but it really does nothing so much as to demonstrate a deep intuitive knowledge about morality. Claiming that we ought to "be good for goodness' sake" assumes four very important things about the nature of morality.
Morality is Objectively Real
The first thing this claim demonstrates is the belief that good, and by extension, evil, are real things. Indeed, "good" is being held up as some ideal, perhaps even independent of God, which we should strive to pursue for its own pure ontological beauty. For this reason, a moral relativist is not well served by this objection. In his mind, morality is simply behavioral preferences and cultural conventions. Morality is not something "out there," apart from humanity and applicable to all times and places. There is, then, nothing other for the sake of which we might attempt to be good.
If there is no objectively real morality, then we can only be good for our own sakes, that is, for the sake of our own feelings about morality. We might be good for the personal benefits that are achieved by acting in certain ways, but we cannot be good for the sake of an abstract, transient concept. It is not something that we separate from ourselves and put upon a pedestal as though it had an existence apart from us, its maker. You might just as well say we should eat ice cream for the sake of The Favorite Flavor. No, we eat it for the sake of our enjoyment, whatever our favorite happens to be, assuming we even have one.
Even if "good" turns out to be a changing and subjective thing, then the very idea that we should take pains to follow it is itself an objective principle, which would in turn foil moral relativism. If morality is not a real thing with some purpose and value behind it, then what right or meaning is there in a relativist telling us we should bow to the idol of morality? And exactly whose idol should we bow to anyway?
Moral relativism makes it difficult to meaningfully speak in moral terms, but it is the legacy of those who do not allow a God that meddles in human affairs. Consequently, atheists, who employ this objection most often, are admitting far too much in even voicing it, since it requires morality to be tangible and particular to even make sense.
Morality is Personal
The second thing that this claim implies is an understanding that morality has a personal basis. We don't do things "for the sake of" inanimate objects. We do things for the sake of personal beings who we seek to honor, impress, love, protect, appease, etc. It makes sense to say that I should care about hygiene for the sake of my spouse and stay married for the sake of the kids, but it does not make sense to say that I should shower for the sake of the soap and stay married for the sake of the appliances.
To say that we should be good for the sake of goodness is to ascribe a personal nature to morality. But this cannot be done if morality is merely a human, subjective phenomenon. Yet even atheists have a deep sense that we ought to do certain things and that other things simply should not be done. But "should" and "ought" are the language of moral incumbency, which is born of law. And law implies a law giver.
The question is whether we humans are making up these laws ourselves as we go along, or whether the laws have been written for us by someone higher. If by ourselves, then we can only be good for the sake of our own self-interest. But if morality has another author, then we should be good for the sake of that One, not the inanimate thing derived from that One.
The Highest Morality is Selfless
The third thing that this claim demonstrates is the belief that self-serving morality is a parody of true virtue. To say that we should be good for the sake of goodness suggests that we should behave in a way that looks beyond the resulting personal benefits. You aren't thinking about morality in the traditional sense if doing the right thing requires you to first ask, "What's in it for me?"
But if morality is simply a creation of society, then it will surely reflect (at best) the shared self-interests of the individuals which compose that society. And if we are just creatures of nature, then evolution (our supposed creator) is the ultimate master of our moral urges. The problem with this is that evolution is selfish by definition. Its primary focus is the survival and competitive advantage of individual gene carriers. Advantages to broader communities are of concern only insofar as they benefit individual reproducers.
There is really nothing practical about the idea that we should expend our precious resources to care for, and allow reproductive rights to, the unproductive and genetically inferior members of society. The theory of evolution certainly doesn't give cause for such thinking. And there is no sense in the idea that a fit and fertile person should lay down his or her life to save the life of someone else who is weak and impaired. Yet one of the most egregious moral crimes in society is to abuse or neglect the helpless, and one of the noblest acts is to dedicate one's life to their aid. This is self-defeating sentimentalism in a purely material world, but makes perfect sense if there is something higher than self and the survival of the fittest.
Good Works do Not Earn God's Favor
The fourth thing that this claim reveals is the intuitive knowledge that works-based righteousness is a spiritually bankrupt idea. If the Christian God indeed exists, then it would be petty for us to only seek to do good in order to win His favor. The objector is right to see such self-interest as tarnish on all our good works, and just how good would we need to be for a God to whom we owe everything in the first place? Seventy-five percent good? Fifty percent good? Whatever the line, it would mean that both heaven and hell are home to many borderline cases. 'Tis an awfully wide gulf that could separate two souls by one four-letter word.
The irony is that Christianity does not even teach that we win heaven by virtue of our good works. In fact, it may be the only religion that explicitly rejects such an idea. For example, Islam actually teaches that our good deeds must outweigh our bad, and Eastern religions teach that we must work our way to enlightenment through various moral and spiritual practices. By contrast, Christianity teaches that we must put aside our futile thoughts of measuring up to God's perfect standard and throw ourselves upon the mercy of His court. We have but to accept, as spiritual beggars, the provision He has made to cover our sin and win our righteousness in Christ.
Good works come as a result of our love and gratitude toward our creator and redeemer; they are not the cause of our redemption. The Christian ideal is to be good for God's sake, not for the sake of what He can do for us. God is not to be confused with Santa Claus. To think otherwise is to make the mistake that Satan made regarding Job's motivation for righteous living (Job 1:9-11).
The claim that we should "be good for goodness' sake" is problematic at face value for the non-religious and does not even manage to apply to the Christian understanding of God and morality. It assumes a rather more substantial view of morality than atheism has a right to claim; it assumes a higher form of virtue than what evolution would be concerned to impose; and it assumes something about how God ought to view moral effort that Christians have been teaching all along.
Matthew 12:36 says that every idle word will be brought to account in the final judgment. The use of this complaint will surely come back to haunt those who have applied it against Christianity and have not availed themselves of God's mercy, do not think of themselves as being so bad as to deserve hell, and even go so far as to doubt the existence of an Author of morality. The objections of the skeptic often say far too much and contain the seeds of his own destruction.