While the rise of a ‘dictatorship of relativism’ was a longstanding concern for Joseph Ratzinger/Pope Benedict XVI, some commentators have suggested that—for better or for worse—the challenge posed by relativism appears to be less of a priority for Pope Francis. Indeed, Francis's remark, ‘Who am I to judge?’ appears to have become as much the defining soundbite for his papacy as the ‘dictatorship of relativism’ was for Benedict's. Contrary to these perceptions, this article argues that a critique of relativism is (...) in fact a central aspect of Pope Francis's magisterium. Francis exhibits continuity with Benedict by amplifying his concerns about the danger of attempting to reconstruct reality according to human desire, but Francis also develops his predecessor's teaching by introducing the category of ‘practical relativism’. With this development, relativism cannot be dismissed as a theoretical problem that only plagues those who refuse to assent to the truth intellectually. The willingness to set aside the truth to which one assents when it proves inconvenient represents a more pernicious—precisely because more subtle—form of relativism that Francis argues must be rooted out, not by argument, but through self‐examination and the practice of solidarity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Life of Virtue as an Act of Worship:On the Eucharistic Orientation of the Moral LifeMichael A. WahlThe Second Vatican Council's sole mention of moral theology, which occurs in the decree on priestly formation Optatam Totius, consists in a brief but unmistakable call for its renewal (§16). The need for such renewal stems from the state of moral theology in the mid-twentieth century, dominated by the manualist tradition that (...) had emerged after the Council of Trent. The manuals were increasingly thought to be inadequate in at least two important respects. First, they framed the moral life primarily in juridical terms of duty and obligation.1 As the author of one early-twentieth-century manual put it, the manuals do not "hold up a high ideal of Christian perfection for the imitation of the faithful. Rather, they deal with what is of obligation under pain of sin; they are books of moral pathology."2 Second, the focus of the manuals was principally on resolving cases of conscience rather than on treating the theological principles at the heart of Christian ethics, and the method they employed in this task was primarily philosophical, occasionally supplemented by biblical citations. What resulted from this approach is what one contemporary moral theologian describes as a "stifling of the theological imagination," a severing of moral theology from its place within [End Page 1399] the larger context of Christian theology and its self-relegation to the domain of problem-solving.3Given this context, the Council's summons to renewal would entail a significant reorientation of moral theology in at least two ways. First and perhaps most pressingly, the Council's injunction that moral theology "should shed light on the loftiness of the vocation of the faithful in Christ" calls on moral theologians to re-conceive the moral life in positive terms, as the pursuit of beatitude through growth in holiness, rather than solely in the minimalist terms of avoiding sin (Optatam Totius §16). Second, the Council's insistence that moral theology "should be renewed by a more living contact with the mystery of Christ" and "more nourished by Sacred Scripture" demands a recovery of the properly theological character of moral theology and its more intentional integration with Scripture, dogmatic theology, the liturgy, and spirituality (§16).Over the past seventy-five years—in the time both leading up to and following the Council—Catholic moral theologians have returned to the sources of Christian ethics in fresh and creative ways in order to renew moral theology.4 One crucial component of this renewal, especially in the wake of Pope John Paul II's 1993 encyclical Veritatis Splendor—approximately the midpoint between the end of the Council and the present—has been the resurgence of virtue ethics, including and especially the virtue ethics of Thomas Aquinas, in Catholic moral theology.5 This return to virtue has incorporated several important elements of the Council's call for renewal. For example, many virtue ethicists have emphasized the teleological character of the moral life by emphasizing the call to supernatural beatitude as the foundation for moral theology.6 In addition, contemporary works in [End Page 1400] theological virtues ethics have given special consideration to the relationship between Scripture and the moral life.7 For these reasons and others, many scholars regard virtue ethics as the most promising way forward for developing a theological approach to the Christian moral life aligned to the vision of the Council.There remains, however, one of the Council's desiderata for moral theology's renewal to which virtue ethics has devoted less attention. While theological virtue ethics has striven to "shed light on the loftiness of the vocation of the faithful in Christ" and to ensure that it has been "more nourished by Sacred Scripture," comparatively less consideration has been given to ensuring that moral theology is put in "living contact with the mystery of Christ." To be sure, several recent contributions to Catholic virtue ethics have emphasized the role of grace, the infused virtues, and the gifts of the Holy Spirit in order to highlight the properly supernatural character of the Christian moral life.8 But at the same time, virtue ethics... (shrink)