Impact Of Relative Truth On Christian Morality
The concept of relative truth poses a significant challenge to Christian morality, which traditionally grounds its ethical framework in an objective, divine truth [10]. Christian theology asserts that God is the ultimate source of all truth, and this truth is not subject to individual interpretation or cultural shifts [4].
From a patristic perspective, the reality of Christ's resurrection, for instance, is presented as a truth to be tested by experience and confirmed by its visible effects, implying an objective reality independent of human perception [3]. Similarly, early Christian philosophers emphasized that while some actions done by those in error might appear good, true goodness ultimately derives from objective truth [7]. This suggests that morality is not merely a matter of personal preference or societal agreement, but is rooted in a higher, unchanging standard.
Scholastic thought, as exemplified by Aquinas, distinguishes between the contemplative life, which seeks the consideration of truth, and moral virtues. While moral virtues do not essentially belong to the contemplative life, knowledge of truth has some influence on them [6]. This implies that a proper understanding of truth, particularly divine truth, informs and shapes moral conduct.
Reformed theology, as articulated by Charles Hodge, underscores the inadequacy of "moral power of truth as presented objectively to the mind" to change human hearts without the illuminating work of the Holy Spirit [2]. This perspective highlights that while objective moral truth exists and is presented in the Bible, humanity's fallen state renders individuals spiritually blind and unable to fully discern or respond to it without divine intervention [2, 11]. The Bible, according to Hodge, exhausts "all the resources of moral power" in presenting ethical considerations, yet these are often insufficient on their own to effect change [11].
The impact of relative truth on Christian morality is further seen in how it can alter the very nature of religious understanding. If Christ is viewed merely as a moral reformer or example, rather than a divine sacrifice for sin, the core tenets of Christianity and its moral implications are fundamentally changed [5]. The belief in an objective moral law, recognized as having the authority of God, is a foundational aspect of Christian faith [8]. When this objective standard is replaced by subjective or relative truths, the basis for moral judgment becomes fluid and potentially contradictory.
Furthermore, Hodge argues that individuals often deceive themselves by postulating as moral axioms what are merely expressions of their feelings or opinions [12]. This tendency to elevate subjective feelings to the level of objective truth directly contributes to the challenges posed by relativism. The Christian tradition, in contrast, maintains that God's moral character is the ultimate standard, and this character is revealed in His dealings with humanity [12].
The Christian understanding of grace also plays a role in this discussion. Grace is not merely a moral suasion that can be resisted, but an immediate, divine power that quickens believers [9]. This divine influence, described as "habitual grace" or the indwelling of the Holy Spirit, establishes a permanent state of mind in believers that enables them to live according to God's truth [1]. This internal transformation, rather than mere external adherence to relative moral codes, is central to Christian morality.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: Spirit on the mind which precedes and excites its efforts to return to God. By the gratia gratum faciens is meant the influence of the Spirit which renews or renders gracious. Cooperating grace is that influence of the Spirit which aids the people of God in all the exercises of the divine life. By habitual grace is meant the Holy Spirit as dwelling in believers; or, that permanent, immanent 655 state of mind due to his abiding presence and power. Such is the established theological and Christian usage of this word. By grace, therefore, i”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 54: the state of men since the fall proves that until enlightened by the Holy Ghost they are spiritually blind, unable to discern the true nature of the things of the Spirit, and therefore incapable of receiving a due impression from them. Experience confirms this teaching of the Bible. It shows that no mere moral power of truth as presented objectively to the mind is of any avail to change the hearts of men. There once appeared on earth a divine person clothed in our nature; exhibiting the perfection of moral excellence in the form of a huma”
- CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 96: 50 §§28–32. 3.—Reality of His Resurrection—This: a.—To be tested by Experience (28) 51 b.—Implied by its visible effects (29–31. 3) 51 c.—Involved in the Nature of the Incarnate Word (31. 4) 53 d.—Confirmed by what we see; as is the case with all truth about the unseen God (32. 1–5) 53 Summary of what is thus proved to be true (32. 6) 53 THIRD PART .— Refutation of Contemporary Unbelief. §§33–40. A.— Refutation of Jews : §§33–39. 1.— From principles admitted by them —i.e., from prophecies relating to the Messiah 54 (§39 forms the ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 6: Gregory Thaumaturgus, Dionysius, Julius Africanus, Methodius, Arnobius — CHAP. I.--THE EXCELLENCE OF THE CHRISTIAN PHILOSOPHY; THE ORIGIN OF HERESIES AMONGST CHRISTIANS.: THE philosophy of the Christians is termed simple. But it bestows very great attention to the formation of manners, enigmatically insinuating words of more certain truth respecting God; the principal of which, so far as any earnest serious purpose in those matters is concerned, all will have received when they assume an efficient cause, very noble and very ancient, as the originator of all things that have existenc”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 111: God; and consequently it changes the nature of religion. Christianity is one thing if Christ is a sacrifice for sin; and altogether a different thing if He is only a moral reformer, an example, a teacher, or even a martyr. We need a divine Saviour if He is to bear our iniquities, and to make satisfaction for the sins of the world; but a human saviour is all that is needed if the moral theory of the atonement is to be adopted. Gieseler says, what every Christian knows must be true without being told, that 573 the fathers in treating of th”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Contemplative Life, Art. 2: Article: Whether the moral virtues pertain to the contemplative life? I answer that, A thing may belong to the contemplative life in two ways, essentially or dispositively. The moral virtues do not belong to the contemplative life essentially, because the end of the contemplative life is the consideration of truth: and as the Philosopher states (Ethic. ii, 4), "knowledge," which pertains to the consideration of truth, "has little influence on the moral virtues": wherefore he declar”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — CHAP. XIII.--SUPERIORITY OF CHRISTIAN MORALITY.: "But perhaps some one of you will say, Must we then observe all things which we did while we worshipped idols? Not all. But whatever things were done well, these you ought to observe even now; because, if anything is rightly done by those who are in error, it is certain that that is derived from the truth; whereas, if anything is not rightly done in the true religion, that is, without doubt, borrowed from error. For good is good, though it be done by those who are in error;”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 11: of research or argument, but of inward experience. The change may, and often does, take place in a moment. The faith of a Christian in the Bible is, as before remarked, analogous to that which all men have in the moral law, which they recognize not only as truth, but as having the authority of God. What the natural man perceives with regard to the moral law the renewed man is enabled to perceive in regard to “the things of the Spirit,” by the testimony of that Spirit with and by the truth to his heart. Proof from Express Declarations of S”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: were subjects of no other influence than that of moral suasion, which all more or less experience, ano which all may resist. The language would be incongruous to express that idea. Besides, the very point of the illustration would then be lost. The Ephesians had been quickened by the very power which wrought in Christ when God raised Him from the dead. This was the immediate power of God. It was not exercised through second causes. It was not a natural process aided by divine efficiency; much less was it the result of any form of 697 mor”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 56: the whole Christian Church. We trust that this language will not be attributed to a self-confident or dogmatic spirit. We recognize no higher standard of truth apart from the infallible word of God, than the teachings of the Holy Spirit as revealed in the faith of the people of God. It is beyond dispute the doctrine of the Church universal, that Adam was created holy; that his moral character was not self-acquired. It is no less the doctrine of the universal Church, that men, since the fall, are born unholy; and it is also included in the”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 54: neighbour as himself, and to do to others as he would have others do to him. In view of all these truths, God asks, “What could have been done more to my vineyard, that I have not done in it?” All the resources of moral power are exhausted in the Bible. Every consideration that can affect the intellect, the conscience, the feelings, and the hopes of man is therein presented: yet all in vain. There are two conditions necessary for the production of a given effect. The one is that the cause should have the requisite efficiency; and the othe”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: justice by vicarious punishment, the Bible asserts and assumes no moral principle which does not underlie all the providential dealings of God with individuals or with nations. 4. Men constantly deceive themselves by postulating as moral axioms what are nothing more than the forms in which their feelings or peculiar opinions find expression. To one man it is an axiom that a holy God cannot permit sin, or a benevolent God allow his creatures to be miserable; and he, therefore, infers either that there is no God, or that He cannot control ”