T
Tomster
Guest
Many years ago I seem to remember a study that was made of ethical patterns which the author obseved that Protestantism labors under a grave handicap in dealing with moral and social problems. Lacking the absolute principles of Catholicism, its morality becomes more passive than active. Having a limited cultural tradition, the Protestant more easily identifies himself with the given structures, with the moral enviroment in which he finds himself. If it happens to be Christian he tends to be conservative; if it is secularist, he readily accomodates his conduct to the prevailing norm.Reletivistic morality did not come from Protestantism. For centuries, Protestant denominations held virtually identical moral positions as the Catholic Church.
It was the advent of secular, anti-Christian philosophers and leaders like Voltaire, Nietzsche, Hegel, and yes, even Thomas Jefferson, that brought about these changes.
As fun as it might be (for Catholics), it is not historically accurate to place the blame for the erosion of morality at the feet of Protestants it is neither charitable, nor true.
However, I will concede that rudderless, (without a Pope) many denominations succumbed to the pressure of the secular world out of a misplaced sense of charity.
The moral issues arising from marital relations illustrate this principle of conformity. With the growth of secularism and its consequent demoralization of family life, Protestant churchmen and their communicants find themselves defending positions that a few generations ago their ancestors had repudiated as utterly unchristian. Within the surrendered territory the most serious loss is a clear concept of the primary function of marriage, the procreation of and education of children, which the pagans had always subordinated to selfish interests but which now religious leaders eliminate from the teaching of Christ.
As in so many other cases, here, too, the Reformation prepared its adherents for what sociologists consider the most serious threat to family security in the western world. The right of private interpretation, or more correctly, the claim of private inspiration, exposed the Protestant conscience to the dangers of illuminism and allowed each person the option of setting up his own standards of marital conduct. Marriage itself was removed from the category of sacred institutions on the pretense of saving it from papistical control. In line with the Lutheran theology of concupiscence, the people were told that “no conjugal act takes place without sin,” yet “God covers up the sin without which the married cannot live.”