Connecting politics, history, and current events to the highest good elevates them beyond mere power struggles, revealing their deeper meaning within God’s providential plan.
The concept of the highest good, or summum bonum, has been a guiding question in both philosophy and theology for centuries. It addresses the ultimate purpose of human life and the standard by which all things should be measured. In the Catholic tradition, the highest good is not a mere ideal or moral principle but God Himself, who is the source of all truth, justice, and human dignity. Recognizing this reality transforms the way we interpret history, politics, and moral debates, allowing us to transcend relativism and power struggles and instead align ourselves with God’s providential order.
Throughout history, philosophers such as Aristotle sought to define the highest good as happiness (eudaimonia) and virtue. However, even he acknowledged that earthly fulfillment is incomplete, as no amount of wisdom, power, or moral excellence can overcome suffering and death. Christianity takes this pursuit further by revealing that the highest good is not an impersonal concept, but a personal being—God, who is Goodness itself. The ultimate fulfillment of human life is not merely achieving virtue or societal harmony but entering into eternal communion with God in the Beatific Vision. When we recognize this, our lives, our societies, and our understanding of history should be oriented toward Him rather than fleeting political or cultural concerns.
This perspective changes how we approach history and politics. In today’s world, many political and historical debates center around tribalism, blame, and power struggles. People argue endlessly over whose actions were more justified, which ideology is superior, or who bears the greater historical guilt. But when viewed from the perspective of the highest good, these disputes become distractions from the real question: does this event, movement, or decision align with truth, justice, and human dignity? Instead of engaging in historical scorekeeping and partisan rhetoric, we should seek to discern how God is working through history to draw individuals and nations closer to Him.
Moral relativism arises when societies lose sight of the highest good and instead define morality based on shifting cultural perspectives or power dynamics. When relativism takes hold, people start believing that justice is merely a contest between competing interests, that good and evil are subjective labels, and that history is nothing more than a cycle of oppression. This results in cynicism and moral paralysis, where no one is truly held accountable because morality itself is seen as a human construct. A common argument used by relativists is that “every nation and movement has committed injustices, so who are we to judge?” While it is true that all human beings are fallen, this mindset flattens moral distinctions and prevents us from recognizing and condemning real evil. For example, some justify the atrocities of communism by pointing out the flaws of capitalism, as if this excuses mass murder. Others denounce the sins of colonialism while refusing to apply the same moral standard to modern injustices. When morality is reduced to a game of historical grievances, truth is sacrificed in favor of ideological loyalty.
Still, the contradiction of moral relativism is that people continue to argue as if truth matters, even while denying that objective truth exists. They insist that certain injustices—slavery, genocide, oppression—are truly evil, not just wrong by today’s standards. This contradiction reveals that absolute truth is inescapable, even for those who claim otherwise. The real issue is that people desire both truth and autonomy—they want to assert moral authority while avoiding the responsibility of being bound to a higher moral order. This is the ancient temptation described in Genesis: “You will be like gods, knowing good and evil.” But if truth is real and objective, then we must conform to it rather than attempt to reshape it to suit our desires.
Christianity provides the answer to this paradox by revealing that truth is not just a concept, but a person—Christ Himself. Jesus declares, “I am the way, the truth, and the life” (John 14:6), affirming that moral truth is not merely a set of abstract principles but is found in God. True justice is not about who holds the most power or who controls the narrative, but about aligning with the divine order established by God. Moral truth does not oppress but liberates, as Christ promises: “The truth will set you free” (John 8:32). Without God, truth becomes a tool of manipulation for those in power, but with God, truth is unchanging, just, and rooted in love.
Recognizing the highest good as God Himself provides moral clarity in a world increasingly consumed by relativism and ideological conflict. When we anchor our understanding of history and politics in divine truth rather than shifting cultural narratives, we escape endless political disputes and historical grievances. We are freed to pursue true justice and reconciliation rather than blame games and tribalism. More importantly, we are reminded that history is not just a collection of human failures and struggles for power, but a story of redemption, where God continues to call individuals and nations toward Himself. At the heart of every debate over history, politics, and morality is a search for truth—and that truth is not just an idea but a person. That person is Christ, and He calls us to align ourselves with His justice, love, and ultimate goodness.