1. “The first goes by the name eclecticism, which is meant the approach of those who, in research, teaching and argumentation, even in theology, tend to use individual ideas drawn from different philosophies, without concern for their internal coherence, their place within a system or their historical context. They therefore run the risk of being unable to distinguish the part of truth of a given doctrine from elements of it which may be erroneous or ill-suited to the task at hand. An extreme form of eclecticism appears also in the rhetorical misuse of philosophical terms to which some theologians are given at times. Such manipulation does not help the search for truth and does not train reason – whether theological or philosophical – to formulate arguments seriously and scientifically. The rigorous and far-reaching study of philosophical doctrines, their particular terminology and the context is which they arose, helps to overcome the danger of eclecticism and makes it possible to integrate them into theological discourse in a way appropriate to the task.”
2. “Eclecticism is an error of method, but lying hidden within it can also be the claims of historicism. To understand a doctrine from the past correctly, it is necessary to set it within its proper historical and cultural context. The fundamental claim of historicism, however, is that the truth of a philosophy is determined on the basis of its appropriateness to a certain period and a certain historical purpose. At least implicitly, therefore, the enduring validity of truth is denied. What was true in one period, historicists claim, may not be true in another. Thus for them the history of thought becomes little more than an archeological resource useful for illustrating positions once held, but for the most part outmoded and meaningless now. On the contrary, it should not be forgotten that, even if a formulation is bound in some way by time and culture, the truth or the error which it expresses can invariably be identified and evaluated as such despite the distance of space and time.
In theological enquiry, historicism tends to appear for the most part under the guise of ‘modernism.’ Rightly concerned to make theological discourse relevant and understandable to our time, some theologians use only the most recent opinions and philosophical language, ignoring the critical evaluation which ought to be made of them in the light of the tradition. By exchanging relevance for truth, this form of modernism shows itself incapable of satisfying the demands of truth which theology is called to respond.”
3. “Another threat to be reckoned with is scientism. This is the philosophical notion which refuses to admit the validity of forms of knowledge other than those of the positive science; and it relegates religious, theological, ethical and aesthetic knowledge to the realm of mere fantasy. In the past, the same idea emerged in positivism and neo-positivism, which considered metaphysical statements to be meaningless…Regrettably, it must be noted, scientism consigns all that has to do with the question of the meaning of life to the realm of the irrational or imaginary.”
4. “No less dangerous is pragmatism. An attitude of mind which, in making its choices, precludes theoretical considerations or judgments based on ethical principles. The practical consequences of this mode of thinking are significant. In particular there is growing support for a concept of democracy which is not grounded upon any reference to unchanging values: whether or not a line of action is admissible is decided by the vote of a parliamentary majority. The consequences of this are clear: in practice, the great moral decisions of humanity are subordinated to decisions taken one after another by institutional agencies. Moreover, anthropology itself is severely compromised by a one-dimensional vision of the human being, a vision which excludes the great ethical dilemmas and the existential analysis of the meaning of suffering and sacrifice, life and death.”
5. “The positions we have examined lead in turn to a more general conception which appears today as the common framework of many philosophies which have rejected the meaningfulness of being. I am referring to the nihilist interpretation, which is at once the denial of all foundations and the negation of all objective truth. Quite apart from the fact that it conflicts with the demands and the content of the word of God, nihilism is a denial of the humanity and of the very identity of the human being. It should never be forgotten that the neglect of being inevitably leads to losing touch with objective truth and therefore with the very ground of human dignity. This in turn makes it possible to erase from the countenance of man and woman the marks of their likeness to God, and thus to lead them little by little either to a destructive will to power or to a solitude without hope. Once the truth is denied to human beings, it is pure illusion to try and set them free. Truth and freedom either go together hand in hand or together they perish in misery.”
– Pope Saint John Paul II, Fides et Ratio –
– Lucas G. Westman