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Relativism is, it seems, the great danger today for the faith. Most often, it is called cultural relativism, but also ethical relativism. What is in question is the objective and absolute value of Christian Revelation: it would call into question the truth of God, as it was revealed once and for all in Jesus Christ and as the Church is responsible for transmitting it. As soon as a Christian enters into serious contact with persons or groups professing other than Christian beliefs, he perceives that his way of referring to the absolute passes, in the eyes of others, as relative. How could it be otherwise? From the moment the Christian accepts that his interlocutor thinks otherwise than him and that it is worthwhile to continue the dialogue, is he by the very fact on the slope of relativism? It is to be feared that at this first level there is already confusion. Indeed, the capacity for believing affirmation only makes sense if it goes with equal listening capacity. This is likely to be forgotten by many systematic opponents of relativism. What is listening, if not exposing oneself to the other’s word? What is it to exchange, if not to be touched by questions which, at least initially, can disturb many certainties acquired? Are we going to water down what is essence of the Christian faith? Accents will move, proportions will change compared to presentations that have become habitual, intuitions emerge that have been covered by diagrams and practices too easily identified with the Gospel. But this is the very adventure of faith in the course of history. Faith can be lived only when confronted with everything outside of it that asserts itself as a bearer of meaning for human destiny. Father Jules Monchanin, who wanted to push his discovery of Hinduism, ended by summarizing the essence of his research: "In contact with Hinduism, take a deeper – sometimes new – self-awareness as a Christian and present (in the sense of making present) this consciousness to Hindus, no more. If such an attitude could be accused of relativism, then there would be no other protection against the danger than to settle in overhang. From there, one would give oneself the illusion of being able to proclaim a truth henceforth protected from the slightest dispute. It is indeed a way of presenting the faith where the answers, one would say, can do without the time of the question and therefore of listening. But where would this "deeper, sometimes new, self-consciousness" be, where Jules Monchanin saw the positive effect of welcoming the other? Let’s be wary of the obsession with relativism. Ultimately, it could lead the apostle to confinement, and the Christian community to a form, minor but perilous, communitarianism. When ethics are at stake, the oscillation is flagrant: on the one hand, those who focus primarily on changes in mentalities deemed irreversible and too quickly destined to become the norm; on the other hand, those who, convinced of the intangible absolute of certain values, are equally convinced of the necessity of having them ratified as such by civil law. It happens that between these two positions, the antagonism is severe. Several documents of the Catholic magisterium have denounced in this regard "the alliance of relativism and democracy." We see what is aimed at: the right recognized by parliamentary majorities, by decriminalizing certain choices, to flout values ​​that are at the foundation of morality. Repeated on every occasion with insistence, the expression "alliance of relativism and democracy", suggests that this link would be congenital. It is not so. Majorities, especially majorities of ideas, can also be formed in democratic discussions, where values ​​find their place. Provided they have witnesses not only courageous but credible through their respect for others. If democracy is automatically suspected of opening the way to relativism, A perilous leap that of this truth draped in its omnipotence, and hence in its sufficiency. The questions are disturbing. Sometimes they are unpublished. They oblige not to renounce, but to accept the renewal of the problems. Will the message come out weakened? Who has verified that the answers many times gain in relevance? The price to be paid is to play willingly the game of pluralism both ethical, cultural or religious. It is not to be relativistic to measure how far the universality of the Christian faith and its moral consequences is today far from being a striking evidence. From within this situation, which is that of the pluralism of our times, it is still possible for the Christian to offer to others the expression of his faith in this Christ who is for us "the way, the truth and the life. ". It is up to everyone to experience it, sometimes difficult but ultimately fruitful.

Christian worldview

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