Nothing revelatory here, just something that’s been floating around in my head for a while that I thought you might find helpful if you’re conversation ever turns to the supposed immorality of judging. One quick distinction should clear up the mess:
We have to understand the difference between making moral judgments about both actions and people (which we are called to do), and being condemning (which we, normally, aren’t called to be). Most of the time, when I get conversationally cornered by a moral relativist asking how I presume to judge others, it’s obvious that all moral judgment has been lumped together and dismissed as “intolerant” or something. First, whenever anyone goes here, they’re already violating their own standard by “judging” you for being judgmental. When that’s pointed out it becomes clear that only a few viable options remain: either 1) they can stick to their guns and continue with their claim that all moral judgments are wrong and simply live in the mind-splitting contradiction that says “it’s wrong to call anything wrong”, which will eventually make them either insane or totally apathetic to morality or immorality (probably the latter), or 2) they can adopt the sensible distinction that makes sense out of what they’re saying and still alows them to live within the moral fabric of reality.
When this distinction is adopted, we can assert, right along most moral relativists, that being unlovingly judgmental and condemning is wrong. People just shouldn’t be that way in their personal relationships (maybe they should when operating in some governmental capacity such as a jury though), but people should also live out a proactive morality by assigning praise and blame where they are due. We should applaud virtues (such as chivalry, kindness, courage, humility, honesty, etc.), virtuous actions (like when a man risked his life to save a fellow human who had fallen infront of a subway in New York, or when a woman refrains from commiting some sexual sin with a man or woman that she desires to be with because she knows that to refrain is what is right), and decry vices (like cowardice, dishonesty, disloyalty, unkindness, and imprudence), and vicious actions (like when the girl doesn’t refrain, or when all of the bystandars watched idly, knowing the man in front of the train would die without their help). Of course, love should undergird all of our actions by providing a foundation that makes them all possible and substantial. What caused part of this folly in the first place was a ubiquitous acceptance of a definition of love that only allows it to seek blithe pleasantries. To truly reform the heart, we must love fiercely, with the understanding that love is only love when it seeks the proper object – the good, so, to love at all is to love what is good, and to love what is good we must hate what is evil.