The Roman Catholic Church and relativism

I contributed this to Wikipedia some time ago:

The Roman Catholic Church, especially under John Paul II and Pope Benedict XVI, has identified relativism as one of the most significant problems for faith and morals today.[40]

According to the Church and to some philosophers, relativism, as a denial of absolute truth, leads to moral license and a denial of the possibility of sin and of God. Whether moral or epistemological, relativism constitutes a denial of the capacity of the human mind and reason to arrive at truth. Truth, according to Catholic theologians and philosophers (following Aristotle and Plato) consists of adequatio rei et intellectus, the correspondence of the mind and reality. Another way of putting it states that the mind has the same form as reality. This means when the form of the computer in front of someone (the type, color, shape, capacity, etc.) is also the form that is in their mind, then what they know is true because their mind corresponds to objective reality.


John Paul II

John Paul II in Veritatis Splendor ("The Splendor of the Truth") stressed the dependence of man on God and his law ("Without the Creator, the creature disappears") and the "dependence of freedom on the truth". He warned that man "giving himself over to relativism and skepticism, goes off in search of an illusory freedom apart from truth itself".

In Evangelium Vitae (The Gospel of Life), he says:

The original and inalienable right to life is questioned or denied on the basis of a parliamentary vote or the will of one part of the people-even if it is the majority. This is the sinister result of a relativism which reigns unopposed: the "right" ceases to be such, because it is no longer firmly founded on the inviolable dignity of the person, but is made subject to the will of the stronger part. In this way democracy, contradicting its own principles, effectively moves towards a form of totalitarianism. The State is no longer the "common home" where all can live together on the basis of principles of fundamental equality, but is transformed into a tyrant State, which arrogates to itself the right to dispose of the life of the weakest and most defenceless members, from the unborn child to the elderly, in the name of a public interest which is really nothing but the interest of one part. [Italics added]

Benedict XVI

In April 2005, in his homily[42] during Mass prior to the conclave which would elect him as Pope, then Joseph Cardinal Ratzinger talked about the world "moving towards a dictatorship of relativism":

How many winds of doctrine we have known in recent decades, how many ideological currents, how many ways of thinking. The small boat of thought of many Christians has often been tossed about by these waves ¬ thrown from one extreme to the other: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, and so forth. Every day new sects are created and what Saint Paul says about human trickery comes true, with cunning which tries to draw those into error (cf Eph 4, 14). Having a clear faith, based on the Creed of the Church, is often labeled today as a fundamentalism. Whereas, relativism, which is letting oneself be tossed and "swept along by every wind of teaching", looks like the only attitude acceptable to today's standards. We are moving towards a dictatorship of relativism which does not recognize anything as certain and which has as its highest goal one's own ego and one's own desires. However, we have a different goal: the Son of God, true man. He is the measure of true humanism. Being an "Adult" means having a faith which does not follow the waves of today's fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature. It is this friendship which opens us up to all that is good and gives us the knowledge to judge true from false, and deceit from truth.

On June 6, 2005, Pope Benedict XVI told educators:

"Today, a particularly insidious obstacle to the task of education is the massive presence in our society and culture of that relativism which, recognizing nothing as definitive, leaves as the ultimate criterion only the self with its desires. And under the semblance of freedom it becomes a prison for each one, for it separates people from one another, locking each person into his or her own 'ego'".[43]

Then during the World Youth Day in August 2005, he also traced to relativism the problems produced by the communist and sexual revolutions, and provided a counter-counter argument.[44]

In the last century we experienced revolutions with a common programme–expecting nothing more from God, they assumed total responsibility for the cause of the world in order to change it. And this, as we saw, meant that a human and partial point of view was always taken as an absolute guiding principle. Absolutizing what is not absolute but relative is called totalitarianism. It does not liberate man, but takes away his dignity and enslaves him. It is not ideologies that save the world, but only a return to the living God, our Creator, the guarantor of our freedom, the guarantor of what is really good and true.

Agnosticism: Question of God is a question of that which is above us

I posted this at Wikipedia:

According to Ratzinger, if the question of the knowability of God is not addressed, then “agnosticisim would in fact be the only correct attitude for man,” an “honest and devout” acknowledgement of that which eludes our field of vision. Ratzinger (later elected as Pope Benedict XVI) also cautions against a premature objection to agnosticism, one that is merely based on affirming man's “thirst for the infinite.” He says that the best critique lies in the practical realm.

The true way to call agnosticism into question is to ask whether its program can be realized. Is it possible for us, as human beings, purely and simply to lay aside the question of our origin, of our final destiny, and of the measure of our existence? Can we be content to live under the hypothetical formula “as if God did not exist” while it is possible that he does in fact exist? (...) I am forced in practice to choose between two alternatives: either to live as if God did not exist or else to live as if God did exist and was the decisive reality of my existence. What is at stake [in agnosticism] is the praxis of one’s life.

Ratzinger thinks that human reason has the power to know reality, and attain the truth. For this, he alludes to the achievements of the natural sciences. He believes that agnosticism is a self-limitation of reason rooted in Kant: reason imposes limits on itself which can lead to dangerous pathologies of religion, such as terrorism and pathologies of science, such as ecological disasters. He thinks that this self-limitation dishonors reason and is contradictory to the modern acclamation of science, whose basis is the power of reason.

When people argue that God is unknowable because he cannot be experienced and tested scientifically, Ratzinger differentiates God from other knowable objects:

This question regards not that which is below us, but that which is above us. It regards, not something we could dominate, but that which exercises its lordship over us and over the whole of reality.

[To] impose our laboratory conditions upon God...implies that we deny God as God by placing ourselves above him, by discarding the dimension of love... [To think thus] would make God our servant.

There are many things that we do not see but they exist and are essential...We do not see our intelligence and we have it: we do not see our soul and yet it exists and we see its effects, because we can speak, think and make decisions.

Ratzinger thinks that there is a natural knowledge of God "through the things he has made," and agrees with Paul of Tarsus that “agnosticism that is lived out as atheism” is not “an innocent position.”

Agnosticism is always the fruit of a refusal of that knowledge which is in fact offered to man… Man is not condemned to remain in uncertainty about God. He can “see” him, if he listens to the voice of God’s Being and to the voice of his creation and lets himself be guided by this. The history of religions is coextensive with the history of humanity. As far as we know, there has never been an epoch in which the question of the One who is totally other, the Divine, has been alien to man. The knowledge of God has always existed.

See Wikipedia on Agnosticism

Ratzinger on Truth

I have just posted this in Wikipedia:

Philosopher and theologian Joseph Ratzinger, before his election as Benedict XVI, explored the relationship of truth with tolerance, conscience, freedom, and religion. For him, "beyond all particular questions, the real problem lies in the question of truth."

In consonance with Aristotle and Aquinas, Ratzinger affirms that human reason has the power to know reality and arrive at the truth, and for this he alludes to the achievement of the natural sciences. He sees that "the modern self-limitation of reason" rooted in Kant which views itself incapable of knowing religion and the human sciences such as ethics leads to dangerous pathologies of religion (terrorism) and pathologies of science (ecological disasters and destruction of humans). He thinks that this self-limitation, which "amputates" the mind's capacity to answer fundamental questions such as man's origin and purpose, dishonors reason and is contradictory to the modern acclamation of science, whose basis is the power of reason.

While he states that relativism is acceptable in political options, he warned of a relativism without limits, a "dictatorship of relativism," and he traced the past century's violent ideologies to a totalitarianism which "absolutizes what is not absolute but relative," converting partial points of view into absolute guides.

For Ratzinger, truth and love are identical. And if well understood, according to him, this is "the surest guarantee of tolerance."

See: Wikipedia on Truth