As I explained earlier,
natural law assumes that God is the ultimate source of the laws of
nature. As the author of the laws of nature, these laws reveal something
of God’s will to us. When trying to understand natural law, Aquinas and the
theologians of his day examined the laws of nature as they were understood at
that time and used reason to reach various conclusions on what implications
those laws of nature had for how we ought to act. If the conclusions we
reach on how we ought to act must flow from a careful analysis of the laws of
nature, then it is reasonable to assume that a more detailed understanding of
the laws of nature will have some impact on our conclusions about how we ought
to act (natural law).
An illustration is offered. Sex is directly
related to reproduction, as that is a primary biological function of sex. This
was clearly understood in the time of Aquinas. He and the other Church leaders
saw reproduction as one of the essential moral goods of sex. Therefore, if we
participate in sexual activity, it should occur only in the context of openness
to the natural consequences of sex. This leap of reasoning keeps sex in the
realm of reproduction, which is the context that seems to be implicit from the
understanding of the laws of nature held by Aquinas and the others.
The invention of the birth control pill has
clouded the picture somewhat but over the course of centuries the Church has
seen the link between sex and marriage as a reflection of natural law. If it
reflects natural law, it reflects God’s will. In the realm of what we ought to
do, the Church views conclusions from natural law as an expression of
“truth”.
Our understanding of the laws of nature related
to sex have deepened in recent decades, with the personal and social bonding
functions taking on greater weight. Debates have risen among moral theologians
on the implications of our changing understanding of the laws of nature. Should
our greater appreciation of the bonding functions of sex have any impact on the
natural law related conclusions we draw from sex? This debate is on-going.
The Church tells us that another way we can
understand truth is through revelation. Again, revelation assumes that God
exists, and that God communicates with us. This communication is done
primarily through the person of Jesus Christ, but also finds expression through
inspired persons and even inspired institutions.
Over the first five hundred years of
Christianity people struggled to understand who Jesus was, eventually realizing
that Jesus was God manifest to humanity. Jesus was the Second Person of the
Trinity. Jesus was truly God and truly human. The simple fact was that when
Jesus spoke and acted, it was God who was speaking and acting. Everything he
did and said was God communicating with us. While we do not have any writings
from Jesus, we do have the witness of the four Gospels that conveys to us
something of the actions and words of Jesus. We also have the Old Testament
stories, as well as the letters of early Christian leaders to the various
Christian communities of the Mediterranean Basin. These materials reveal to us
want the early Christian community believed about Jesus Christ and what was
necessary to live as a Christian and a disciple of Jesus. This information from
Scripture was inspired by God and is an accurate understanding of God’s will
for us.
The Catholic Church doesn’t view the contents of
Scripture as a source of knowledge about the laws of nature. That type of
information must rely on the scientific method and sheer human effort, as well
as careful reasoning from the data available. However, Scripture is seen as a
source of information about moral and spiritual truths. It reveals to us how we
ought to act. It reveals to us the spiritual reality within which we act, as
well as the spiritual and moral consequences of our actions. Scripture tells us
how we ought to live but not how the universe operates. It is this spiritual
and moral truth to which Christ came to bear witness.
The truth that can be derived from Scripture
isn’t always as obvious as we would like. It is expressed in many different
styles and forms (letters, songs, stories, laws, historical records, proverbs
and poems), each with its own mode of expression and implications for how it should
be interpreted. It was originally written in Hebrew, Aramaic and Greek and then
translated from those languages into Latin or any of the other contemporary
languages in which we read it. At each point in the translation process the
translators attempted to grasp the original concept and give it expression in a
different language, with greater or lesser degrees of success.
Some concepts and events encountered in the
original documents, lack the context of the original historical situation for
the contemporary reader. This makes an understanding of the original concept
much more difficult for a contemporary reader. So, even with Scripture, our
“truth” is still only an approximation, due to our need to grasp the
concepts we encounter in a way that accurately reflects the inspiration of the
Holy Spirit, as well as the intellectual and literary tools with which the
human authors were able to work.
So far, we have seen that our grasp of
“truth” is always an approximation of the objective reality that we
are attempting to describe using human word and concepts, as well as specific
languages arising from a unique history and geography. This reliance on an
approximation of objective reality doesn’t mean that the “truth” as
we know it is fake or merely opinion, with one opinion as good as
another. Truth, as an attempt to describe reality, relies on the best and
most accurate understanding of objective reality that we are able to muster. It
isn’t that one opinion is as good as another, but rather that the best explanation
of the data observed based on a carefully reasoned and logical argument is
best; is closest to the truth. Anything that falls short of this criterion is
merely opinion, or in contemporary language “fake news”.
The truth matters. The Church teaches that
what makes us in the image and likeness of God is our ability to make moral
choices. That is, we have the capacity to understand the choices before us and
to freely choose between those choices. This is the mechanism of free
will. When our ability to understand the choices before us is
compromised, through manipulation of the information to which we have access,
our free will is compromised. Our freedom is taken from us by those who are
trying to manipulate our understanding of reality.
While all information in the public square is
filtered through the perceptions of those reporting that information, it is
news and relatively accurate information when what is reported is backed up by
objective facts from a multitude of sources that are in reasonable agreement.
Multiple sources of objective facts provide corroboration for the data
presented. Corroboration is the same criterion required by a court of law to
establish a judicial fact. Information that meets these criteria can be
considered a reasonable approximation of truth and valid news, worthy of the
best reporters.
It is propaganda when the statement is not
supported by objective facts from multiple sources and the unsubstantiated
statement is used to support the position of the person making the statement or
the person for whom he or she is the spokesperson. Thus, obvious self-interest
or self-justification is involved. Propaganda is “fake news” at best.
At its worst, it is a tool of oppression, an attempt to manipulate people, as
well as a moral abomination that undermines free will. It is an attack on the
very concept of truth. It is a direct attack against Christ, who came to
bear witness to the truth. Satan is known as the “Prince of Lies”. If
that is the case, then propaganda is a fundamentally evil and Satanic act.
- Home
- ALONG THE WAY
- Importance of Truth (Part 3)
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