Gregory Baum - Truth Beyond Relativism: Karl Mannheims Sociology of Knowledge (The 1977 Pere Marquette theology lecture)
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Truth Beyond Relativism: Karl Mannheims Sociology of Knowledge (The 1977 Pere Marquette theology lecture)
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Truth Beyond Relativism: Karl Mannheim's Sociology of Knowledge
By Gregory Baum Professor of Theology and Religious Studies St. Michael's College, University of Toronto
Marquette University Press Milwaukee, Wisconsin 53223 March 27, 1977
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Library of Congress Catalog Number 77-76605 ISBN 0-87462-509-2
Copyright 1977 Marquette University Press Milwaukee, Wis., USA
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Preface
In conjunction with the Tercentenary Celebration of the missions and explorations of Jacques Marquette, S.J., the University's namesake, the Marquette University Theology Department in 1969 launched a series of annual public lectures by distinguished theologians under the title of "The Pere Marquette Theology Lectures."
The 1977 lecture was delivered at Marquette University on March 27, 1977, by Professor Gregory Baum, Professor of Theology and Religious Studies at St. Michael's College in the University of Toronto.
Professor Baum was born in 1923 in Berlin, Germany. As a young man be went first to England and then in 1940 to Canada. In his undergraduate work at McMaster University, Hamilton, Ontario, he majored in mathematics and physics. His Bachelor of Arts degree was awarded to him in 1946. A year later he took his Master of Arts degree in mathematics at
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Ohio State University. The University of Fribourg in Switzerland awarded him the doctorate in theology in 1956. More recently (1969-71) he spent two years at the New School in New York City studying and researching in the field of sociology. Over the years he has been the recipient of honorary doctorates from five Canadian and American colleges and universities.
Widely known as an author and lecturer, Professor Baum has not only published numerous articles but has also been editor of The Ecumenist and on the editorial boards of the Journal of Ecumenical Studies and of Concilium. His major books include: That They May Be One (1958), The Jews and the Gospel (1961), Progress and Perspective (1962), Ecumenical Theology Today (1965), The Credibility of the Church Today (1968), Faith and Doctrine (1969), Man Becoming (1970), and New Horizon (1972). His latest book, Religion and Alienation, was published by the Paulist Press in 1975. Professor Baum was also a member of the Secretariat for
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Christian Unity during the time of the Second Vatican Council.
The present lecture reflects Professor Baum's considerable interest in the sociology of knowledge and his belief that insights from this area can be applied with great benefit not only to theological method but also to ecclesiology.
Page 1
Truth Beyond Relativism: Karl Mannheim's Sociology of Knowledge
"From the beginning of its history, the church has learnt to express the message of Christ with the help of ideas and terminology of various peoples, and has tried to clarify it with the wisdom of philosophers. The church's purpose has been to adapt the Gospel to the grasp of ordinary people as well as to the needs of the learned insofar as appropriate. Indeed, this accommodation of the revealed Word ought to remain the law of all evangelization. Each nation then develops the ability to express Christ's message in its own way."1
In this famous passage, Vatican Council II acknowledges the historicity of Christian truth in the church and raises the difficult question of relativism. The same Gospel has been proclaimed in a variety of ways and the moral stances of Christians have
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changed from age to age. To illustrate the historicity of the church's public teaching, allow me to refer to three famous ecclesiastical documents. In the Syllabus of Errors, promulgated in the sixties of the last century, the European church repudiated the emerging liberal society and the civil liberties and democratic culture associated with it. In Gaudium et Spes, drawn up by Vatican Council II, the church, under the influence of bishops and theologians from the industrialized nations, affirmed the modern world in its development toward greater freedom, greater prosperity, greater technological achievements, and greater participation of people in the making of public policy. Three years later, in the Medellin Document, the Latin American bishops, looking at this North Atlantic development from the viewpoint of the underdeveloped nations, perceived the maximizing economic and cultural institutions of the West as sources of exploitation and dependency, and advocated both the liberation of the exploited and global, bold, urgent, and deeply renovating social
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change. For better or for worse, there is pluralism in Christianity. Since we live in an age of transition, the older ones among us even remember the time when we ourselves had a perception of the Gospel that was significantly different from our present one, leading to different affirmations of truth and different kinds of action. Beyond this inner-Christian pluralism, Christian thinkers who have engaged in dialogue with followers of other religions and learnt to recognize in these religions what Vatican II called "a ray of the divine light," have been bound to relativize the absolute character of Christianity and create theological space for the other religions before God. This pluralism within the Christian tradition and within the religious history of the world raises the difficult question as to how we can still without inner contradiction affirm absolute truth, a truth that transcends history and is the same yesterday, today and forever.
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