The Power of Eternal Life or Death on Culture James A. Davids J.D. Duke University School of Law President-Elect, Christian Legal Society Assistant Dean, Robertson School of Government, Regent University March 2 , 2007

Recently we celebrated the birthday of America’s First Founder. George Washington, who on balance was much less loquacious than many of his successors, honored all future Americans by providing (in writing) a farewell address. In this Farewell Address, President Washington compressed forty years of military and political leadership into wisdom for his generation. The impact of this Farewell Address far exceeded the scope intended by President Washington, as school children for generations thereafter learned and recited portions of the Farewell Address.
One of the pearls of wisdom provided by the First Founder was our nation’s need for religion and morality. He cited these as “indispensable supports” for “political prosperity” and the source for “security for property, for reputation, for life.” To those who contended that morality can be maintained without religion, Washington responded: “Reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.”
Washington’s wisdom is self-evident when one considers the power of eternal life or eternal damnation. This power is most evident in the actions of Muslim suicide bombers, who sacrifice their earthly existence for a promise of a glorified eternal future. This power of eternity is just as strong for those who, like Mother Teresa, sacrifice their comfort, safety, and well-being for those less fortunate because of their sincere convictions that God rewards those who love their neighbors as themselves.
Muslims and Christians, of course, are not the only people with an answer to the question of whether there is life after death. People of no faith (or weak faith) also have an answer. Those who deny the existence of God or anything not material naturally conclude that there is no life after death. There is, therefore, no punishment or reward for acts (or failures to act) here on earth. All rewards (and punishments) are enjoyed (or suffered) here.
The implications flowing from these three different views of eternal life are self-evident. Although the person of little or no faith may have specific reasons for self-denial (like love of grandchildren or love for humanity in general), the natural tendency of the no-faith person is to grab all the pleasures available in this life. This disposition would similarly frown upon a personal military commitment and perhaps even a military confrontation (the old phrase “rather red than dead” comes to mind). Although perhaps an over-simplification, one can readily predict on the basis of eternity alone the victor in an equally armed conflict between one desperate to live and another desperate to die.
Principles like treating others like you want to be treated, honoring the property of others, telling the truth, honoring your parents, and loving others as yourself are long held values of Christians and Jews. Fear of eternal punishment drives the devout to virtue, thereby limiting the need for society to protect itself. Perhaps that’s why President Washington considered religion and morality to be indispensable supports for political prosperity, while his successor John Adams said: “[I]t is religion and morality alone which can establish the principles upon which freedom can securely stand.”