Righteousness is the quality or state of "beingmorally right or justifiable",[1] rooted inreligious ordivine law, with a broader spectrum of moral correctness,justice, andvirtuous living as dictated by a higher authority or set of spiritual beliefs.[2]
Rectitude, often a synonym for righteousness, is about personal moral values and the internal compass that guides an individual’s decisions and actions.[1] It can be found inIndian,Chinese, andAbrahamic religions and traditions, among others, as atheologicalconcept. For example, from various perspectives inZoroastrianism,Hinduism,Buddhism,Islam,Christianity,Confucianism,Taoism, andJudaism. It is anattribute that implies that a person's actions are justified, and can have the connotation that the person has been "judged" as living a moral life, relative to the religion’s doctrines.
William Tyndale (translator of the Bible into English in 1526) remodeled the word after an earlier wordrihtwis, which would have yieldedmodern English *rightwise or *rightways. He used it to translate theHebrew rootצדקtzedek, which appears over five hundred times in theHebrew Bible, and theGreek wordδίκαιος (dikaios), which appears more than two hundred times in theNew Testament[citation needed].
Etymologically, it comes fromOld Englishrihtwīs, fromriht 'right' +wīs 'manner, state, condition' (as opposed towrangwīs, "wrongful"[3]). The change in the ending of the word in the16th century was due to association with words such as bounteous.[1]
Ethics is a major branch ofphilosophy that encompasses principles leading to right conduct.Rushworth Kidder states that "standard definitions of ethics have typically included such phrases as 'the science of the ideal human character' or 'the science of moral duty'".[4] Richard William Paul andLinda Elder define ethics as "a set of concepts and principles that guide us in determining what behavior helps or harmssentient creatures".[5] TheCambridge Dictionary of Philosophy states that the word ethics is "commonly used interchangeably with 'morality' ... and sometimes it is used more narrowly to mean the moral principles of a particular tradition, group or individual".[6]
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In theNew Testament, the wordrighteousness, a translation for the Greek worddikaiosunē, is used in the sense of 'being righteous before others' (e.g.Matthew 5:20) or 'being righteous before God' (e.g.Romans 1:17).William Lane Craig argues that we should think ofGod as the "paradigm, the locus, the source of all moral value and standards".[7]
InMatthew's account of theBaptism of Jesus, Jesus tellsJohn the Baptist, "it is fitting for us to fulfill all righteousness" as Jesus requests that John perform the rite for him. TheSermon on the Mount contains the memorable commandment, "Seek ye first the kingdom of God and His righteousness".
A secondary meaning of the Greek word is 'justice',[8] which is used to render it in a few places by a few Bible translations, e.g. inMatthew 6:33 in theNew English Bible.
Jesus asserts the importance of righteousness by saying inMatthew 5:20, "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven".
Paul the Apostle speaks oftwo ways to achieve righteousness: through theLaw of Moses (orTorah), and throughfaith in theatonement made possible through the death andresurrection of Jesus Christ (Romans 10:3–13). However, he repeatedly emphasizes that faith is the effective way.[9] For example, a few verses earlier, he states the Jews did not attain the law of righteousness because they sought it not by faith, but by works.[10]
The New Testament speaks of a salvation founded on God's righteousness, as exemplified throughout the history of salvation narrated in theOld Testament (Romans 9–11). Paul writes to the Romans that righteousness comes by faith: "... a righteousness that is by faith from first to last, just as it is written: 'The righteous will live by faith'" (Romans 1:17).
In2 Corinthians 9:9 the New Revised Standard Version has a footnote that the original word has the meaning of 'benevolence', and the Messianic Jewish commentary of David Stern affirms the Jewish practice of 'doingtzedakah' as a charity, in referring to theMatthew 6:33 and2 Corinthians 9:9 passages.[11]
James 2:14–26 speaks of the relationship between works of righteousness and faith, saying that "faith without works is dead". Righteous acts according to James includeworks of charity (James 2:15–16) as well as avoidingsins against the Law of Moses (James 2:11–12).
2 Peter 2:7–8 describesLot as a righteous man.
In theEastern Orthodox Church, "Righteous" is atype of saint who is regarded as a holy person under theOld Covenant (Old Testament Israel). The word is also sometimes used for married saints of theNew Covenant (the Church). According to Orthodox theology, the Righteous saints of the Old Covenant were not able to enter into heaven until after thedeath of Jesus on thecross (Hebrews 11:40), but had to await salvation in theBosom of Abraham (see:Harrowing of Hell).
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Righteousness is mentioned several times in theQuran.[12] The Quran says that a life of righteousness is the only way to go to Heaven.
We will give the home of the Hereafter to those who do not want arrogance or mischief on earth; and the end is best for the righteous.
O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).
Righteousness is not that you turn your faces to the east and the west [in prayer]. But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth in spite of love for it to kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves free. And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict. Such are the people of truth. And they are the God-Fearing.
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Righteousness is one of the chiefattributes of God as portrayed in theHebrew Bible. Its chief meaning concernsethical conduct (for example,Leviticus 19:36;Deuteronomy 25:1;Psalms 1:6;Proverbs 8:20). In theBook of Job, thetitle character is introduced as "a good and righteous man".[13] TheBook of Wisdom calls on rulers of the world to embrace righteousness.[14]
An early self-appellation forMandaeans isbhiri zidqa meaning 'elect of righteousness' or 'the chosen righteous', a term found in theBook of Enoch andGenesis Apocryphon II, 4.[15] In addition to righteousness,zidqa also refers toalms oralmsgiving.[16]
Yi, (Chinese:義;simplified Chinese:义;traditional Chinese:義;pinyin:yì;Jyutping:Ji6;Zhuyin Fuhao:ㄧˋ), literally "justice, or justness, righteousness or rightness,meaning", is an important concept inConfucianism. It involves a moral disposition for thegood in life, with the sustainable intuition, purpose, and sensibility to do good competently with no expectation of reward.[17][18]
Yi resonates with Confucian philosophy's orientation towards the cultivation ofreverence orbenevolence (ren) and skillful practice (li).
Yi represents moral acumen that goes beyond simple rule-following, as it is based onempathy, it involves a balanced understanding of a situation, and it incorporates the "creative insights" and grounding necessary to applyvirtues through deduction (Yin and Yang) and reason "with no loss of purpose and direction for the total good offidelity.Yi represents this ideal of totality as well as a decision-generating ability to apply a virtue properly and appropriately in a situation."[18]: 271
In application,yi is a "complex principle" that includes:[18]
There might not be asingle-word translation fordharma in English, but it can be translated as righteousness, religion, faith, duty, law, and virtue. Connotations ofdharma include rightness, good, natural, morality, righteousness, and virtue. In common parlance,dharma means 'right way of living' and 'path of rightness'. It encompasses ideas such as duty, rights, character, vocation, religion, customs and all behavior considered appropriate, correct or "morally upright". It is explained as a law of righteousness and equated tosatya (truth): "...when a man speaks the Truth, they say, 'He speaks the Dharma'; and if he speaks Dharma, they say, 'He speaks the Truth!' For both are one"[19]
The importance ofdharma to Indian sentiments is illustrated by the government of India's decision in 1947 to include theAshoka Chakra, a depiction of thedharmachakra ( the "wheel of dharma"), as the central motif on its flag.
yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srjamy aham
Whenever there is decay of righteousness, O Bharata,
And there is exaltation of unrighteousness, then I Myself come forth
InHindu philosophy andreligion, major emphasis is placed on individual practical morality. In theSanskrit epics, this concern is omnipresent.[21] Including duties, rights, laws, conduct, virtues, and "right way of living".[sentence fragment] TheSanskrit epics contain themes and examples where right prevails over wrong, good over evil.
In an inscription attributed to the Indian Emperor Ashoka from the year 258 BCE, in Sanskrit, Aramaic, and Greek text, appears a Greek rendering for the Sanskrit worddharma: the wordeusebeia This suggestsdharma was a central concept in India at that time, and meant not only religious ideas, but ideas of right, of good, and of one's duty.[citation needed]
TheRamayana is one of the two great Indian epics. It tells about life in India around 1000 BCE and offers models indharma. The hero, Rama, lived his whole life by the rules ofdharma; this is why he is considered heroic. When Rama was a young boy, he was the perfect son. Later, he was an ideal husband to his faithful wife, Sita, and a responsible ruler of Aydohya. Each episode of Ramayana presents life situations and ethical questions in symbolic terms. The situation is debated by the characters, and finally, right prevails over wrong, good over evil. For this reason, in Hindu Epics, the good, morally upright, law-abiding king is referred to asdharmaraja.
InMahabharata, the other major Indian epic, similarly,dharma is central, and it is presented with symbolism and metaphors. Near the end of the epic, the godYama, referred to asdharma in the text, is portrayed as taking the form of a dog to test the compassion ofYudhishthira, who is told he may not enter paradise with such an animal, but who refuses to abandon his companion, for which decision he is then praised bydharma. The value and appeal of theMahabharata is not as much in its complex and rushed presentation of metaphysics in the 12th book, claimsDaniel H.H. Ingalls, because Indian metaphysics is more eloquently presented in other Sanskrit scriptures.[citation needed] The appeal of Mahabharata, like Ramayana, is in its presentation of a series of moral problems and life situations, to which there are usually three answers given, according to Ingalls: one answer is ofBhima, which is the answer of brute force, an individual angle representing materialism, egoism, and self; the second answer is ofYudhishthira, which is always an appeal to piety and gods, of social virtue and tradition; the third answer is of introspectiveArjuna, which falls between the two extremes, and who, claims Ingalls, symbolically reveals the finest moral qualities of man.[citation needed] The Epics of Hinduism are a symbolic treatise about life, virtues, customs, morals, ethics, law, and other aspects of dharma. There is extensive discussion ofdharma at the individual level in the Epics of Hinduism, observes Ingalls; for example, on free will versus destiny, when and why human beings believe in either, ultimately concluding that the strong and prosperous naturally uphold free will, while those facing grief or frustration naturally lean towards destiny.[citation needed] The Epics of Hinduism illustrate various aspects ofdharma, they are a means of communicatingdharma with metaphors.
InHinduism,dharma signifies behaviors that are considered to be in accord withṚta, the order that makes life and universe possible, and includes duties, rights, laws, conduct, virtues, and "right way of living". The concept ofdharma was already in use in thehistorical Vedic religion, and its meaning and conceptual scope have evolved over several millennia.
The ancientTamil moral text ofTirukkural is solely based onaṟam, the Tamil term fordharma. Theantonym ofdharma isadharma.
In Buddhism,dharma means cosmic law and order, but is also applied to the teachings of the Buddha. InBuddhist philosophy,dhamma/dharma is also the term for "phenomena". Dharma refers not only to the sayings of the Buddha, but also to the later traditions of interpretation and addition that the variousschools of Buddhism have developed to help explain and to expand upon the Buddha's teachings. For others still, they see thedharma as referring to the "truth", or the ultimate reality of "the way that things really are" (Tibetan:ཆོས,THL:chö).[relevant?]
Tattvartha Sutra mentionsDas-dharma with the meaning of "righteous". These are forbearance, modesty, straightforwardness, purity, truthfulness, self-restraint, austerity, renunciation, non-attachment, and celibacy.
A right believer should constantly meditate on virtues ofdharma, like supreme modesty, in order to protect the soul from all contrary dispositions. He should also cover up the shortcomings of others.
— Puruṣārthasiddhyupāya (27)
For Sikhs, the wordDharm means the path of righteousness and proper religious practice. ForSikhs, the worddharam (Punjabi:ਧਰਮ,dharam) means the path of righteousness and proper religious practice.Guru Granth Sahib in hymn 1353 connotesdharam as duty. The3HO movement in Western culture, which has incorporated certain Sikh beliefs, defines Sikhdharam broadly as all that constitutes religion, moral duty, and way of life.
InZoroastrianism,asha is an important tenet of the Zoroastrian religion with a complex and nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right(eousness)', 'order' and 'right working'.
From an early age, Zoroastrians are taught to pursue righteousness by following the Threefold Path ofasha:humata,huxta,huvarshta (Good Thoughts, Good Words, Good Deeds).
One of the most sacred mantras in the religion is theAshem Vohu, which has been translated as an "Ode to Righteousness". There are many translations, that differ due to the complexity ofAvestan and the concepts involved (for other translations, see:Ashem Vohu).
"Righteousness is the best good and it is happiness. Happiness is to her/him who is righteous, for the sake of the best righteousness".[22][full citation needed]
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