No Moral Utopia (Press, 6 September 1985)

On 6 September 1985, a series of letters addressed various opinions regarding the influence and role of fundamentalist beliefs in society, particularly in New Zealand. The discussions were sparked by a previous correspondence from Letitia B. Onions, whom Neville M. Rush critiqued for being incoherent and lacking specific examples. Rush argued that the moral issues raised, such as greed and moral decay, are indeed part of the conservative backlash against these societal vices. He dismissed claims that the fundamentalist lobby imposes an alien philosophy, asserting that both the Old and New Testaments advocate for moral behaviour. H.G. Oram responded positively to Jill Wilcox’s call for growth and love in society, advocating for a return to the teachings of the gospel as a means to transform lives. He suggested that embracing Christian values could yield benefits such as restored relationships and community improvement, emphasising that such a shift would address various societal issues including immorality and its financial burdens on healthcare. S. Jarvie noted the financial implications of immorality, highlighting the costs associated with sexually transmitted diseases and abortions. He argued that if fundamentalist values could restore morality, society could save significant resources that are currently expended on addressing the fallout from immoral behaviour. He pointed out that abortions alone in New Zealand cost $7.25 million over five years, emphasising the broad monetary impact of such issues. Susan Taylor provided a counterpoint to Rush’s views, asserting that she does not wish to impose her atheism on others and that her understanding of love does not align with Rush’s criticism of those benefiting from diverse perspectives in society. She expressed frustration at being labelled as “alien” for holding atheistic beliefs and identified her commitment to humanist values rooted in love and empathy. Taylor argued for the necessity of separating government intervention from personal lives, especially regarding morality issues. This exchange of letters reflects a broader societal debate about morality, freedom of belief, and the impact of fundamentalist ideologies on New Zealand’s culture in the mid-1980s.

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