The Fourfaced Writ

Is the imperative, “Do what the Bible says,” simple?

The following thought experiment shows why — even though the correct answer is uncomfortable — the correct answer is, “No.”

The Fourfaced Writ

There is a religion called “Writianity” that reveres the Fourfaced Writ, an ancient collection of writings, as divinely inspired.

Alongside various accounts of historical events, there are the following 4 moral guidelines given, called the “Faces of Propriety,” from where the collection receives the name “Fourfaced.”

  1. If a powerful man is convicted of murder, he must be killed, since he could escape imprisonment. Other murderers, however, may be safely imprisoned for many years.
  2. Do not let any foreigners from the West into your home. Always welcome, however, foreigners from the East.
  3. Any woman who braids her hair must be chastised for immodesty.
  4. Dictates in this writ are subject to what is profitable and constructive in service of charity and wisdom, which must co-reign as the goals supreme. You are not under the tutorship or guardianship of the letter.

Over many years since the Fourfaced Writ was first written, however, history takes various turns:

  • Prisons are developed that can easily hold powerful men.
  • Regional politics change such that Westerners are now friends and Easterners are now enemies.
  • Braiding is no longer considered culturally immodest, and is universally considered innocuous, even boring.

And thus, Face #4, in the eyes of many, is becoming more and more relevant.

So, here’s the question: Who is the most sincere, Writ-devoted Writian, who follows the Fourfaced Writ “most”?

  • The one who insists that Faces 1-3 be followed 100%?
  • Or the one who follows Face 4 and thereby relaxes Faces 1-3?

I hope you’ll agree that the answer is not straightforward.

The Characters

Given that the answer is not straightforward, we can watch this ambiguity catalyze the emergence of four archetypical “characters” in Writian society.

  • Let’s call that first Writian the Conservative. She is hesitant to admit that Faces 1-3, which were divinely-ordained, have become outdated. She is afraid that if we’re not careful, we might throw away a Face while it’s still important.

    She’s further worried that we might get in the habit of discarding rules and morality entirely. She agrees with each of Faces 1-4, but thinks, for whatever reason, that Faces 1-3 are still profitable and constructive (and do not thus qualify for relaxation per Face 4).
  • Let’s call that second Writian the Progressive. He recognizes that Faces 1-3 are no longer profitable and constructive, and may in fact be deleterious. He considers himself ready and willing, through reason and observation, to subject Faces 1-3 to scrutiny per Face 4. He recognizes the spirit behind the first 3 Faces, and seeks to preserve them (but again, only insofar as it is useful, per Face 4).

    And so, he (1) holds back on grave retribution unless necessary to protect society, he (2) is extra wary of those proximal to enemies and extra trusting to those proximal to friends, and he (3) values modesty of dress (and may even extend that more general guideline across genders).
  • There is another who claims to be Writian: the Fundamentalist. He does not care about whether Faces 1-3 are still valid per Face 4. He sees all the Faces written, and thus follows them without question. Though the words in Face 4 would seem to qualify Faces 1-3, he sees qualification as compromise.

    Furthermore, he draws a measure of validation, even zealous duty, from standing up against those who would ever consider the relaxation of Faces 1-3 per Face 4.
  • There is a final character who claims to be Writian: the Antinomian. The Antinomian Writian thrives on ambiguity and incoherence. Anything goes! Both the letter and the spirit of the law can be ignored arbitrarily, as it suits her whims. She calls herself a Writian because she occasionally chooses to look at the Writ for insight, or find ways to lend force to her own opinions by manipulating its words.

Here are some statements we can make about the characters:

  • The Conservative is not a Fundamentalist.
  • The Progressive is not an Antinomian.
  • The Conservative and the Progressive can have continuing and productive Writian conversations.
  • You generally cannot have productive Writian conversations with the Fundamentalist and the Antinomian.
  • The Conservative and Progressive are both rooted in Writian teaching, which is nonetheless complicated by the 4th Face.
  • The Fundamentalist and the Antinomian are not rooted in Writian teaching, because the former ignores the 4th Face completely, and the latter ignores the heart of the first 3 Faces completely.

Our Christian Writ

In what ways is The Fourfaced Writ analogous to the Bible? Paul supplies the answer.

Paul deals with morality in two major ways:

  • He urges a self-sacrificial “self-cleansing,” and as such, has many moral guidelines that he directs to different churches and ministries. For example, Paul forbids women to braid their hair or wear jewelry, calling them immodest. (2 Timothy 2:9-10)
  • But he also relaxes rules when the full force thereof is counterproductive. He frames the “law of freedom” as doing that which is beneficial and constructive, founded on the “royal law” of doing to others as you’d have them do to you.

    “So that the law was our tutor until Christ came, that we might be justified by faith. But now that faith has come, we are no longer under a tutor,” Paul says in Galatians 3:24-25, rebuking those who wished to ferry adherence to the Old Law into New Covenant life.

    “All things are lawful, but not all things are beneficial. All things are lawful, but not all things are constructive,” he says in 1 Corinthians 10:23, after a lesson about how even a mandated law for Jews and Gentiles alike from the Council of Jerusalem can and should be relaxed in service of consequence (even though the Council’s decree is part of New Scripture!; Acts 15).

In other words, it’s a complicated moral discussion. Our conservative brethren recognize the need to “break progressive” when appropriate. For example, the conservative-leaning says of Paul’s braid-distaste:

“Summing up the meaning of these two passages [1 Timothy 2:9-10 & 1 Peter 3:3-4], we see that Paul and Peter were not forbidding a woman from wearing a golden wedding band or having her hair modestly braided. They were, however, instructing the women to concentrate on good works and a right attitude instead of trying to impress others with immodest clothes that were inappropriate or excessively gaudy.”

There are legitimate viewpoints toward rule-following and legitimate viewpoints toward consequence-orientation on almost every moral issue.

Progressives and conservatives alike should recognize that maneuvers like the above are relaxations of face-value Scripture, and together admit, “That’s sometimes appropriate. Now, let’s discuss where and when that’s appropriate.”



About stanrock

Husband, father. Professional game developer, software engineer, & social product analyst. Theology debugger. Fun theology experiments at

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