Judgment

Improved the 2023-12-19 (at 17:27 CET) Introduction. 2021-12-21 Matthew 7:5 says that it is okay to correct and judge if we do it righteously. 21-01-23 Forgiveness and grace and variable human value. 2021-01-22 Divine love explained for atheists. 21-01-21 clarification; image of Bonniers Swedish dictionary. 21-01-20 To abstain from judging (deciding, acquitting or punishing) may sometimes be to abstain from loving. 21-01-19 warning for translations of Luke 6:37; (Explanation how Matt 7:5 and 19:28 – 29 contradicts Matt 7:1 if Matt 7:1 is wrongly and too shortly explained; Defence contradictions in the Bible explained with Amorism; Conclusion God is the utmost Judge. 21-01-18 interpretation of "be perfect"; 21-01-17 Merriam Webster; My definitions. This article was first published the 2021-01-13 (at 20:44 CET) on www.amorism.cc.

Improved the 2021-01-23
§ Some unaware and some hypocrites don't admit that lack
of total benevolence is a weakness.
§ Some unaware and some hypocrites don't admit that themselves
and every being is discriminating.

Image of the first edition
of the book Amorism
(the year 2016).
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and my writing.

Introduction. Amorism® and I claim that judgements may be important. Amorism doesn't demand anything. Therefore Amorism neither tells anyone to judge nor anyone to abstain from judging. Amorism is a holy dogma on the Amoristic vision that hallows total benevolence (omnibenevolence) more than the other Amoristic virtues. Amorism is a holy education about this and the specific definition of benevolence and the other Amoristic virtues. This education may be beneficial even if Amorism doesn't demand benevolence and other virtues.

This article describes my philosophy about the concept judge in English, Greek and Swedish. Namely: judge, κρίνω [krino] and döma respectively. This concept is similar in these (and other) languages. Amorism sheds light on the concept. This article examines if it may be right for humans to judge and what righteous judgments may be. The conclusion is in the end of the article. This article is also about translation and understanding of the Bible verse Matthew 7.1 (and 7:2– 6 and Jesus Christ). Amorism doesn't depend on explanations of the Bible, Jesus and God. But we often refer to and discuss Jesus, God, the Bible and other sources.  I publish this since I have experienced several priests, pastors, laymen and publications misinterpreting Matthew 7:1, Luke 6:37 and Romans 2:1. By the way, judgments are about power – an amoristic virtue.

The dictionary Merriam Webster's
connotations of judgment.
The Swedish concept döma
has three main connotations
(plus a lot of examples etc.)
in the dictionary
Svenska Akademiens Ordbok
These main connotations
 are similar to Webster's.

My definition of the concept judgement is: a decision that may have rather severe consequences for the one or the thing which is judged. Judgments may have to do with punishments or the opposite, namely acquittals. Some, but not all judgments are judiciary. Each human being and other beings are created to judge, compare, measure, decide and to choose. And each human being is judged by others. Judgements, judging and the here mentioned related concepts are unavoidable for living (human) beings. Judgment is a versatile concept (useful, wide sense and different connotations); this makes the concept appropriate for the Biblical and moral usage. See the image on how the dictionary Merriam Webster defines the concept judgment. (The word judgment can also be spelled judgement.)

Amorism is a holy dogma which hallows total benevolence; Amorism means that total benevolence implies to wish total happiness to all guilty and all unguilty; Amorism has decided the unique meanings of the concepts in italic font. According to the (unique) Amoristic terminology: benevolence (love) and righteousness may sometimes be realized by the help of judgments. To abstain from judging (deciding, acquitting or punishing) may sometimes be to abstain from loving. The Amoristic terminology also clarifies how we can be benevolent to all (love all) even if we don't like all or don't always keep peace (see the Amoristic creed and the book Amorism). Thanks to these definitions and explanations: some apparent self contradictions in the Bible are explained as not necessarily being real self contradictions. If you wish mankind to have this clear understanding: support Amorism. We have the best terminology (philosophy) for this. Good judgments and good punishments save lives and promote happiness (for all). All judgments and all punishments are not genuinely bad or catastrophic for the judged and punished. Acquittals are judgments. Some of theese promote lives and happiness. Other judgments are unrighteous or bad. To not admit that themselves sometimes judge is: unawareness, alternatively it's hypocrisy. The knowledge above is important to reveal hypocrisy and to promote self awareness and spiritual maturation.

Divine love is explained by Jesus. Amorism clarifies this also for philosophers, atheists and others

The Swedish dictionary
Bonniers Svenska Ordbok.
My general definition in the red text
added to the image here is not mentioned
in Bonniers Svenska Ordbok.
(By the way: 'döma' and 'bedöma' are
synonyms. So don't think
that languages are crystal clear.)

Remember that Jesus prefers divine love and honesty. God cannot be replaced. But Amorism believes that the will of God and divine love can be best condensed into first and at least total benevolence. In the light of total benevolence – some verdicts or judges are unnecessary, too hard, wrong or wrongly absent. The reason for acting and judging ought to be love, preferably divine love or Amorism (total benevolence). This love doesn't mean to always be kind and totally forgiving; some humans and God (if he really exists) can judge and punish righteously. Amorism has the right (and unique) terminology to explain how such love is. Amorism explains that divine love can be translated to atheists with what Amorism explains as total benevolence (to all). Jesus said that we should love our enemies. Amorism doesn't demand this. But Amorism and we hallow the idea of total benevolence as sacred education; namely to love everyone at least love with total benevolence. Quotation of Jesus in Matthew 5:43 - 48 in the Bible: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect. (By the way, Amorism interprets the quoted "be perfect as..." as if we ought to have perfect benevolence, namely amorism (total benevolence) even if we, God and the world is not perfect in other aspects. But Amorism doesn't demand anything.)

I suggest that Matthew 7:1, Luke 6:37 and Romans 2:1 are translated better and explained better

No one needs to know judicial law 
to judge. No one needs a hammer 
nor an institution to judge.
By the way, you are welcome
in photos on this website.
I am Bishop Fredrik Vesterberg
the founder of Amorism® and
Amoristerna, kyrkan för amorism.

Many Bibles (all the five Bibles which I have checked until now) translate Mattthew 7:1 with something like “Do not judge, or you too will be judged”; but I think this common translation is too often misleading. As I mentioned above: judgments are unavoidable. I think that the correct translation and correct eplanation ought to be something like §1: Do not judge others in order to try to avoid being righteously judged. [I believe that the original Greek text is like: Μὴ κρίνετε , ἵνα μὴ κριθῆτε (the red comma is probably a later and unnecessary addition in newer greek Bibles).] The underlined words in my translation here above are my additions to explain the intention of Jesus in Matthew 7:1. This translation and explanation may be necessary to stop misunderstanding Jesus. My interpretation opens for the understanding that many human beings talk more about others' flaws than about their own flaws in order to avoid being judged themselves. I emphasise that Jesus doesn't want to warn us against doing righteous (totally benevolent) verdicts and righteous (totally benevolent) judgments. This is confirmed in Matthew 7:5 and other quotations in this article. Luke 6:37 ought to be interpreted in the same way as I describe here for Matthew 7:1, see §1 above. Some translations of Luke 6:37 (similar sentence as Matthew 7:1) are bad, namely: "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven." The Greek original is better, but it can be confusing since the double negation οὐ μὴ [ou mē] is used, most likely to emphasise the severeness (and not to invert the meaning). Luke 6:37 in old Greek edition: και μη κρινετε και ου μη κριθητε μη καταδικαζετε και ου μη καταδικασθητε απολυετε και απολυθησεσθε. I suggest that the underlined words in the end of Luke 6:37 (in italic font) not be translated to forgive/forgiven. I instead suggest that the end is translated to liberate and you will be liberated. I and probably also Jesus are talking about liberation from the primitive self defence in favour of objective honesty that will spread if honesty is practised, at least among righteous (Amoristic) persons. The concept ἀφίημι which usually means to leave, let go or forgive is not used in Luke 6:37. Romans 2:1 – 2 should be interpreted in the same way as I describe here for Matthew 7:1 and Luke 6:37.  

Jesus, S:t Paul and the apostles in the Bible wish righteous Judges (righteous persons who are judging). Because we don't wish to have judges and battles that destroy too much. Therefore Jesus says later, namely in Matthew 7:6 "Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces." My comment to this corresponds well with S:t Paul in 1 Corinthians 6:1 – 6 "If any of you has a dispute with another, do you dare to take it before the ungodly for judgment instead of before the Lord's people (ἁγίων the holy)? Or do you not know that the Lord's people (ἁγίων the holy) will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you not know that we will judge angels? How much more the things of this life! Therefore, if you have disputes about such matters, do you ask for a ruling from those whose way of life is scorned in the church? I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers? But instead, one brother takes another to court — and this in front of unbelievers!" 

(In the text above by S:t Paul I prefer the original concept, namely "the holy" instead of "the Lord's people". According to Amorism the holy (and the Lord's people) are the ones among us who are wholly hearted Amorists, namely at least the totally benevolent ones.) Matthew 7:6 warns us from 'dogs' and 'pigs'; I interpret this like: Jesus is warning us against unrighteous Judges that drive unrighteous conflicts, namely Judges without Amorism (total benevolence). The text above corresponds well with 2 Corinthians 10: "For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad." 

Defence 

In the Bible, in our Lord's prayer, Matthew 6:12 Jesus says: "And forgive us our debts, as we also have forgiven our debtors." Note that he doesn't say like: forgive all debts nor all our debts nor forgive all debts of everyone; the reason for that the sentence in the prayer is longer is most likely because of that Jesus often stresses grace, forgiveness or reconciliation (or sometimes punishment, sometimes eternal punishment). The Amoristic terminology also clarifies the underlined concepts here above. Note the word "as" (Greek Ὡς) in the prayer. The word "as" (and Ὡς) implies a certain way, namely to forgive in a certain way and to a certain extent. Amorism means this is preferably Amorisitic, namely totally benevolent.

Don't think that the Bible is Crystal clear. Passages which seem to contradict each other exist. A good example are the contradictions between Matthew 25:31 – 46 and John 3:16 – 17. Contradictions are underlined in the quotations below. Contradictions exist. Therefore reading, knowledge and the right philosophy is needed to interpret. Amorism can often help interpretation and understanding. (Text omitted by me Bishop Fredrik V. is marked with ......... to easen reading. Added explanations are marked with red.) John 3:16 – 17: For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world with the utmost purpose to condemn the world, but to save the world through him. But unfortunately, some divine (right and righteous) condemnations may sometimes be unavoidable. Matthew 25:31 – 46:   "When the Son of Man (Jesus Christ) comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. "Then the King (God) will say to those on his right, 'Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.'   "Then the righteous will answer him, 'Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? ......... "The King will reply, 'Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.'   "Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.'   "They also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?'   "He will reply, 'Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.'  "Then they will go away to eternal punishment, but the righteous to eternal life." The underlined in the sentence here in Matthew 25:46 is obviously a judgment, a condemnation; compare how this contradicts John 3:16 – 17 above. Amorism claims that mankind and 'the nations' should at least hallow total benevolence (and the other amoristic virtues). We and God don't have to fix all problems. Remember that the two most important commmandments for Jesus are mentioned in Matthew 22:36 – 40: “Teacher, which is the greatest commandment in the Law?” Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’  This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.” To hallow this is to understand Jesus.

Explanation

My translation and explanation makes it more obvious that it may be okay for anyone to judge; at least for righteous judgments. My explanation explains why Jesus (in Matthew 7:1) says more than Do not judge. You can see this in the quotations above. My explanation corresponds well with the original Greek and with common sense and with other passages in the Bible, Jesus Christ and Amorism (the dogma) and the book Amorism. With my translation and additional explanation Matthew 7:1 does not contradict Matthew 7:2 – 6, 19:28 (se quotation below), Luke 22:30, John 16 and 1 Corinthians 6 and the Amoristic creed. But the common translation creates contradictions because it is incorrectly translated. I and Amorism claim that judgement does not have to omit benevolence (love). Important with my translation above is to promote righteous judgements, not to reject all judgements. My translation better reveals that: 1. Jesus warns of judgements to hide judges (judging persons) own flaws; 2. Jesus criticises hypocrisy; 3. Jesus does not criticise all judgements. But he criticises unrighteous judgements and the abuse of judgements and unnecessary judgments. Matthew 5 inspires us to judge or prioritise taking care of what's most important, and our own flaws if they are more acute. Matthew 5 also says that we should judge or take care of others' flaws. Observe, Matthew 5 does not say that we should not take care of or judge others' flaws. Matthew 5 thereby corresponds with my addition to and explanation of Matthew 7:1. Quotation of Matthew 5: You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye. (Matthew 7:5 says that it is okay to correct and judge if we judge righteously.) Matthew 19:28 – 29: Jesus said to them, “Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my sake will receive a hundred times as much and will inherit eternal life. The underlined in the sentences in Matthew 7:5 and 19:28 – 29 (here above) Jesus clearly tells us to judge. Compare how this contradicts Matthew 7:1. But with my addition and explanation there is no contradiction. In other words: my additions and explanations are necessary to understand Jesus in this aspect.

Image of me praying Amoristic
outside a Swedish court
building. Judgements etc. are
not only made by courts. Every
human being makes judgments.
Different judicial courts may
sentence contradicting judgments.

Forgiveness and grace

Forgiveness and grace are other Amoristic virtues to meditate on, particularly when talking about judgments. Grace and forgiveness are also important, but often not as important as total benevolence. Forgiveness, grace and most of the other Amoristic virtues are only relative virtues. Namely relative to the absolute virtue which is Amorism (omnibenevolence). God and Amorism (total benevolence) does not depend on the value of beings. Total benevolence is to all beings despite their value. Therefore we Amorists dare to admit that human value varies from judge to judge and from situation to situation. That's the hard reality. Amorism admits that the value of human beings may vary; God may admit this (if there is a God). Amorism therefore hallows total benevolence more than the other important virtues. To be honest: human value is realized and affected by (human) private judgments, cultures, religions and politics. Some unaware human beings and some hypocrites don't admit this. Many fool each other with the illusive idea 'all have similar value'. I and Amorism explain about such and other ideas. Amorism also says that it is okay for human beings to value human beings higher than other beings. The book Amorism explains more about why. Support my writing of the next edition of the book. Mankind and Christianity needs Amorism to explain God, Jesus Christ and the best psychology. 

Conclusion

At least to the righteous persons (of course including righteous Judges employed by the judiciary) I say: According to my translation and explanation of Matthew 7:1 you may continue to judge. I also say that you are allowed to measure and to compare. But the other and very common explanations mentioned above is too often misleading since it says that you should not judge. Humans sometimes do wrong. Different Judges may make different judgments of the same things. The Bible and Jesus claims that God is the utmost Judge.

This article was published to summarise my lectures on the Amoristerna, kyrkan för amorism's meetings and Bible studying the 2021-01-12, 13, 14 and 20.

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