The next figure introduced by Pope Benedict into the conversation on the impact of modern philosophy on Christian faith and hope is Immanuel Kant. Recall a previous article when I lamented my lack of exposure to modern philosophy in my seminary formation – that regret returns with just the mention of Kant’s name! Although I was not in the Modern Philosophy class that first year of seminary, some of my classmates were, and I recall how often they spoke about Kant, especially in a way that they found him difficult to understand. Though glad to not have had the struggle then, it would have been helpful to me now as I read this current paragraph in Spe salvi.
In his presenting Kant’s thought as an important thinker to consider, the Holy Father draws our attention to a concerning trend that Kant was proposing. Kant suggests that with the rapid development of rational thought and knowledge, there is a gradual transition away from what he calls “ecclesiastical faith” toward a more “pure religious faith.”
The “Kingdom of God” proclaimed by Jesus receives a new definition here and takes on a new mode of presence; a new “imminent expectation”, so to speak, comes into existence: the “Kingdom of God” arrives where “ecclesiastical faith” is vanquished and superseded by “religious faith”, that is to say, by simple rational faith. (Spe salvi, 19)
As I read this, I thought about the modern trend present in our society where people proclaim that they are “spiritual but not religious.” It appears as though Kant’s contributions to modern thought offer some philosophical roots to this position.
After doing a little research on some of the basic tenets of Kant’s philosophy, it is evident that he focuses on a sort of personal spirituality rooted in achieving a form of moral perfection that is supported by moral reason and autonomy, developed primarily from within. Any sense of an external authority (Divine Revelation, Church documents, Church authority) is held in suspicion as dangerous to his views. Kant does not outright reject the faith or the Scriptures, but he sees them helpful only insofar as they support the overall goal of living a good, reasonable, moral life.
With the “spiritual but not religious” trend we are seeing more of, we likewise have a distrust of religious organizations as imposing limits on our freedom. There is a desire to live a good and moral life, but that comes not through obedience to fixed creeds and rules, but is open to a variety of experiences that may speak more to one’s personal preferences. Many in this position will acknowledge the existence of God, and even pursue a meaningful personal relationship with Him, but having that be in the context of institutions and rituals is seen as unnecessary on the universal level, even if some might find it useful in their pursuit of attaining personal fulfillment and personal well-being.
Last week, I quoted a section of the homily our new Holy Father, Pope Leo XIV preached to the College of Cardinals the day after his election. I think it is worth repeating that quote as it fits well with this current discussion.
These are contexts where it is not easy to preach the Gospel and bear witness to its truth, where believers are mocked, opposed, despised or at best tolerated and pitied. Yet, precisely for this reason, they are the places where our missionary outreach is desperately needed. A lack of faith is often tragically accompanied by the loss of meaning in life, the neglect of mercy, appalling violations of human dignity, the crisis of the family and so many other wounds that afflict our society. (Pope Leo XIV, Holy Mass with the College of Cardinals, 9 May 2025)
Though not mentioned specifically, one of those contexts where we are invited to share the good news of our Catholic faith, and the hope of following Jesus in the context of the Catholic Church, is our family, friends, and colleagues who may identify with this attitude of being “spiritual but not religious.”