Defining Absolute Truth in a Relativistic Culture
Absolute truth, within a Christian theological framework, refers to the unchanging and universally applicable reality that originates from God. This concept stands in contrast to relativistic views, which often suggest that truth is subjective or culturally determined [6]. The Bible is considered the primary source for understanding these truths, providing the "facts of theology" [6].
The nature of God as infinite and self-existent underpins the idea of absolute truth. Charles Hodge, in his Systematic Theology, emphasizes that finite creatures exist in relation to an infinite Being, and this Infinite is the ultimate reality [5]. This perspective suggests that truth is not something human beings create or define, but rather something they discover as revealed by God. God's own nature is consistent, meaning He "cannot contradict himself" [6]. This consistency extends to the truths He reveals, ensuring their absolute and unchanging character.
Christianity posits that true knowledge comes from God's self-revelation. Adam Clarke, in his commentary on Colossians 3:10, notes that while heathenism might pursue knowledge of nature, Christianity reveals God Himself, the author of nature [3]. This revelation provides a true understanding of both God and humanity [3]. The gift of prophecy, understanding mysteries, and possessing knowledge are all seen as originating from God, but even these are incomplete without love, as described in 1 Corinthians 13:2 [2]. This suggests that while intellectual understanding of truth is important, it is not the sole or ultimate measure of spiritual reality.
The concept of absolute truth is particularly evident in God's promises and their fulfillment. In Revelation 21:5, the declaration "Behold, I make all things new" is described by Adam Clarke as having "truth" referring to the promise and "faithfulness" to its fulfillment [1]. This highlights the reliability and certainty of God's word, which forms the basis of absolute truth. Just as the initial creation was solely God's work, so too is the "new creation," underscoring His singular authority over reality [1].
In a relativistic culture, where truth is often perceived as subjective, Christian theology maintains that there are objective realities that transcend individual or cultural perspectives. Hodge critiques philosophical systems that reduce matter to mind or embrace pantheism, arguing that such views ultimately lead to absurdities and swallow up science itself [4]. He also notes that rationalism, which demands full comprehension in order to know, ultimately leads to nihilism because the object of worship (God) is infinite and incomprehensible [7]. This implies that faith, while involving knowledge, does not require exhaustive understanding of an infinite God to be valid [7].
The idea that "all religions... are true" in a subjective sense, as some philosophies suggest, is contrasted with the Christian view that while different religious doctrines may be "subjectively true" for individuals, they are not all "equally pure" or objectively true in themselves [8]. This distinction reinforces the Christian claim to a unique and absolute truth revealed through God. The emphasis is not on human interpretation as the arbiter of truth, but on God's consistent and revealed nature as its source [6].
Sources
- Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 21:5: Behold, I make all things new - As the creation of the world at the beginning was the work of God alone, so this new creation. These words are true and faithful - Truth refers to the promise of these changes; faithfulness, to the fulfillment of these promises.”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 13:2: And though I have the gift of prophecy - Though I should have received from God the knowledge of future events, so that I could correctly foretell what is coming to pass in the world and in the Church: - And understand all mysteries - The meaning of all the types and figures in the Old Testament, and all the unexplored secrets of nature; and all knowledge - every human art and science; and though I have all faith - such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things that I could solve the great”
- Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 3:10: And have put on the new man - See on Rom 12:1-2 (note). Is renewed in knowledge - Ignorance was the grand characteristic of the heathen state; Knowledge, of the Christian. The utmost to which heathenism could pretend was a certain knowledge of nature. How far this went, and how much it fell short of the truth, may be seen in the writings of Aristotle and Pliny. Christianity reveals God himself, the author of nature; or, rather, God has revealed himself, in the Christian system with which he has blessed mankind. Christianity teaches a man the true knowledge both ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 5: doctrine of spontaneous generation, is thus monstrous and absurd, only on the assumption that matter is matter. If you only spiritualize matter until it becomes mind, the absurdity disappears. And so do materialism, and spontaneous generation, and the whole array of scientific doctrines. If matter becomes mind, mind is God, and God is everything. Thus the monster Pantheism swallows up science and its votaries. We do not forget that the naturalist, after spending his life in studying matter, comes to the conclusion that “matter is nothing,””
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 24: a great whole, determined in all things by the great whole, of which we are a part. We find ourselves as finite creatures over against an infinite Being, in relation to whom we are as nothing. The Infinite is everything; and everything is only a manifestation of the 66 Infinite. “Although man,” says even Morell, “while in the midst of finite objects, always feels himself to a certain extent free and independent; yet in the presence of that which is self-existent, infinite, and eternal, he may feel the sense of freedom utterly pass away, a”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: § 6. The Scriptures contain all the Facts of Theology . This is perfectly consistent, on the one hand, with the admission of intuitive truths, both intellectual and moral, due to our constitution as rational and moral beings; and, on the other hand, with the controlling power over our beliefs exercised by the inward teachings of the Spirit, or, in other words, by our religious experience. And that for two reasons: First, All truth must be consistent. God cannot contradict himself. He cannot force us by the constitution of the nature which ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 18: system of Rationalism, is a sufficient proof that it cannot be true, because it cannot meet our most urgent necessities. The object of worship must be infinite, and of necessity incomprehensible. 6. Faith implies knowledge. And if we must understand in order to know, faith and knowledge become alike impossible. The principle, therefore, on which Rationalism is founded, leads to Nihilism, or universal negation. Even the latest form of philosophy, taking the lowest possible ground as to religious faith, admits that we are surrounded on ever”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 42: It denies that it is a form of knowledge, or involves the reception of any particular system of doctrine. In the subjective sense of the word, all religions ( i.e ., all religious doctrines) are true, as Twesten says, 123 123 Dogmatik, vol. i. p. 2. “Das Verhältniss des Erkennen zur Religion.” Hase’s Dogmatik. “Jede Religion als Ergebniss einer Volksbildung ist angemesen oder subj. wahr; wahr an sich ist die, welche der vollendeten Ausbildung der Menschheit entspricht.” See also his Hutterus Redivivus. but all are not equally pure, or equ”