How Do We Explain Moral Relativism?


If no set of moral ideas were truer or better than any other,
there would be no sense in preferring civilized morality to
savage morality, or Christian morality to Nazi morality.
– C. S. Lewis

If all positions are of equal intellectual merit,
then cannibalism is only a matter of taste.
– Pope Benedict XVI

A system of morality which is bases on relative emotional values is a mere illusion, a thoroughly vulgar conception which has nothing sound in it and nothing true.
– Socrates

A writer who says that there are no truths, or that all truth is ‘merely relative,’ is asking you not to believe him. So don’t. Deconstruction deconstructs itself, and disappears up its own behind, leaving only a disembodied smile and a faint smell of sulphur.
– Roger Scruton

The assumption that all ideas are equally true is false. Philosophically it is very easy to demonstrate that falsity. Any society however sincere that believes in the equality of all ideas will pave the way for the loss of the good ones.
– Ravi Zacharias

If you depart from moral absolutes, you go into a bottomless pit. Communism and Nazism were catastrophic evils which both derived from moral relativism. Their differences were minor compared to their similarities.
– Paul Johnson

If relativism signifies contempt for fixed categories and those who claim to be the bearers of objective immortal truth, then there is nothing more relativistic than Fascist attitudes and activity. From the fact that all ideologies are of equal value, we Fascists conclude that we have the right to create our own ideology and to enforce it with all the energy of which we are capable.
– Benito Mussolini

No culture in history has ever embraced moral relativism and survived.
Our own culture, therefore, will either:
(1) be the first, and disprove history’s clearest lesson, or
(2) persist in its relativism and die, or
(3) repent of its relativism and live.
There is no other option.
– Peter Kreeft

Co-opting Science


The image of the scientist who puts the pursuit of truth
before anything else has been shattered and replaced by
a man on the make or a quasi-religious enthusiast who
wants to prove his case at any cost. Science is becoming
the tool of campaigning warfare, in which truth is the
first casualty.

– Paul Johnson

Three Major Paradoxes of Atheism


by Neil Shenvi

Historically, one of the most attractive features of atheism has been its claim to stark realism. No matter how unappealing a godless universe may turn out to be, atheists claim to be committed to adhering to the truth at all costs. However, in this essay, I would like to show that at the very heart of atheism are several extremely unexpected paradoxes, areas in which atheism is shown to be in tension with a commitment to realism and a life consistent with truth…

I want to summarize the paradoxes I believe are inherent to the atheism.

1. Truth-seeking. If a truth-loving God doesn’t exist, then truth-seeking is neither intrinsically good nor morally obligatory. Therefore, paradoxically, the Christian has grounds to urge all people to seek the truth and to claim it is their moral obligation to seek the truth whereas the atheist has no grounds to urge others to seek the truth or to claim it is their moral obligation to do so.

2. Moral reflection. Suffering and evil in the world is so prolific and horrendous that we instinctively avoid thinking about it to preserve our happiness. If Christianity is true, then all suffering and evil will one day be destroyed and healed. If atheism is true, suffering and evil are pointless and will never be rectified. So, paradoxically, a Christian gains the emotional resources to reflect honestly on suffering by reflecting on reality (as he perceives it) while an atheist gains the emotional resources to reflect honestly on suffering only by ignoring reality (as he perceives it).

3. Moral motivation. If Christianity is true, then all of our moral choices have tremendous, eternal significance. If atheism is true, then none of our moral choices have any eternal significance. So, paradoxically, the Christian gains the motivation to act morally by reflecting on reality (as he perceives it) while the atheist gains the motivation to act morally only by ignoring reality (as he perceives it).

None of these observations imply that atheism is necessarily false or that Christianity is true. But I hope that they do cause atheists some serious reflection. At least in these three areas, there is a conflict between the general perception that atheists live a life of realism, facing the truth about reality squarely, and the philosophical and psychological reality of atheism itself. In contrast, Christianity not only provides a basis for the idea that truth is of intrinsic value, but provides resources to enable the Christian to conform his beliefs and behavior to the truth. I would like to gently suggest that those who value truth-seeking and realism should consider whether atheism can justify or support either of these ideals.

To read the entire article, go to:

Logic Is A Tool, Not A Religion

gearsLogic may be viewed, perhaps, as a machine which is designed, at best, to be such that when we feed into it certain data and turn the logic crank, we inevitably get certain conclusions out the other end. Logic is designed to give inevitably true results starting from known true–or assumed-to-be-true–premises. Logic is a wonderful tool when we want only logical conclusions. We should not reject such a machine merely because it is not equipped to handle all of reality. The scientist who commits himself to use a logic machine is doing wisely, qua scientist, for use on data of science. But if he feeds into that machine convictions that there is no God, or ignores God because He is not in his corpus of data, and then draws from his logic the conclusion that God does not exist, his conclusion is irrelevant. Logic is a tool; it should not be made into a religion.

–Kenneth L. Pike,
With Heart and Mind

An Imbecile Habit


An imbecile habit has arisen in modern controversy of saying that such and such a creed can be held in one age but cannot be held in another. Some dogma, we are told, was credible in the twelfth century, but is not credible in the twentieth. You might as well say that a certain philosophy can be believed on Mondays, but cannot be believed on Tuesdays. You might as well say of a view of the cosmos that it was suitable to half-past three, but not suitable to half-past four. What a man can believe depends upon his philosophy, not upon the clock or the century.

–G. K. Chesterton