Truth does not derive its authority from the moral consistency of the one who speaks it, but from the reality God created that the truth describes.
Debates about whether the work of a Christian author should be discarded after the discovery of moral failure often hinge on an unexamined assumption. The assumption is that three distinct forms of judgment belong to the same category. They do not. Moral evaluation, epistemic evaluation, and discernment serve different purposes, operate by different criteria, and answer different questions.
Moral evaluation asks whether an action or life conforms to ethical norms. Epistemic evaluation asks whether a claim is true, coherent, or reliable. Discernment concerns how a reader or community should engage with a work in light of both truth and moral considerations. Confusion arises when a failure in the first category is treated as a decisive judgment in the second, rather than as input to the third.
Christian theology has historically grounded epistemic authority not in personal righteousness but in creation itself. Scripture affirms that the world is intelligible because it is ordered by God, not because it is observed by the morally consistent. “The heavens declare the glory of God” (Psalm 19:1) regardless of who studies them. Human beings, made in God’s image (Genesis 1:26–27), possess genuine though finite capacities to perceive and articulate truth.
This framework underlies what theologians have described as common grace. John Calvin argues that God distributes real insight broadly, even among those whose lives are morally compromised (Institutes, II.2). Scripture reflects this reality repeatedly. David’s psalms remain central to Christian worship despite grave moral failure. Solomon’s wisdom continues to instruct despite his eventual corruption. Paul explicitly acknowledges that Christ can be proclaimed from corrupt motives while remaining genuinely proclaimed (Philippians 1:15–18).
If moral failure automatically invalidates epistemic authority, then truth becomes unstable. Knowledge would remain provisionally acceptable only until new biographical information emerges. Epistemic evaluation would be displaced by moral investigation, and truth would be treated as morally contagious rather than as correspondence to reality. This is not how Scripture treats truth, nor how responsible scholarship operates.
A common counterargument holds that continuing to use such work implicitly endorses the author or normalizes their sin. This objection confuses epistemic evaluation with discernment. Discernment may indeed require contextualization, caution, or limitation of use. It does not require pretending that true insights become false once their messenger is exposed as broken. Reading Augustine does not endorse his sexual immorality, nor does praying the psalms endorse David’s abuse of power. Christian maturity consists precisely in holding moral clarity and intellectual honesty together.
Another objection claims that spiritual formation materials differ categorically from scientific or academic works because they shape character. Yet Scripture itself refuses this separation. Wisdom literature, prophecy, and apostolic teaching are mediated through deeply flawed individuals, and readers are consistently instructed to test what is taught rather than to certify the moral completeness of the teacher (Acts 17:11; 1 Thessalonians 5:21). Formation depends on truth rightly received, not on the moral perfection of its source.
Applied consistently, the rejection principle leads to untenable conclusions. It would require Christians to exclude non Christian sources from psychology, literature, or philosophy unless their authors are converted, and perhaps only to accept work produced after conversion. This position conflicts with the Christian doctrine of creation and with historic Christian engagement with learning. As Proverbs 2:6 states, “The Lord gives wisdom,” not “only through morally unblemished messengers.”
Philosophically, the distinction is well established. Thomas Aquinas grounds truth in the conformity of the intellect to reality, not in the virtue of the knower (Summa Theologiae, I.16). Alvin Plantinga similarly argues that Christian belief explains why human cognition can reliably produce true beliefs without requiring moral perfection as a prerequisite (Warranted Christian Belief).
None of this minimizes the seriousness of moral failure. Moral evaluation must remain uncompromising. But epistemic evaluation must remain principled, and discernment must remain disciplined. When these categories are collapsed, truth is destabilized and discernment is reduced to exclusion rather than wisdom.
Christian maturity requires holding these distinctions clearly. Truth remains grounded in the reality God has made, not in the moral consistency of those who describe it. Recognizing this does not weaken holiness. It makes discernment possible.
Three Distinct Forms of Judgment (Often Confused)
Much of the confusion in debates about moral failure and authorship arises from collapsing three distinct categories of judgment. Clarifying these categories is essential for disciplined discernment.
1. Moral Evaluation
Question: Is this action or pattern of behavior ethically wrong?
Focus: Character, conduct, responsibility, accountability.
Standards: Moral law, Scripture, conscience, ethical norms.
Moral evaluation addresses whether an individual’s actions conform to what is right and good. It is concerned with sin, repentance, accountability, and the protection of others. Moral failure rightly demands clear judgment and appropriate response.
2. Epistemic Evaluation
Question: Is this claim true, coherent, or reliable?
Focus: Truth value, accuracy, correspondence to reality.
Standards: Evidence, reason, coherence, fruitfulness.
Epistemic evaluation assesses whether an idea, insight, or argument is true or useful. It does not ask whether the speaker is morally upright, but whether what is being said corresponds to reality.
3. Discernment
Question: How should this work be engaged, used, limited, or contextualized?
Focus: Wisdom in application and reception.
Standards: Love of truth, moral clarity, pastoral sensitivity, prudence.
Discernment integrates moral and epistemic judgments without collapsing them. It considers audience, context, potential harm, and formative impact. Discernment may lead to caution, reframing, or limitation of use, but it does not require denying truth because of moral failure.
Category Collapse Occurs When:
- Moral failure is treated as proof that a claim is false.
- Using a work is assumed to endorse the author’s life.
- Discernment is reduced to exclusion rather than wise engagement.
A Recovering Legalist 