Dogmatic relativism asserts that all the dogmas of the Christian faith are time- and circumstance-conditioned; that human understanding is so bound to historical conditions that as these change, the understanding of “the Gospel” changes with them, inevitably and profoundly. In particular, it is claimed, that revelation is still going on, and new religious insights, deriving from experience, change and even replace former doctrines of the Church's teaching authority.
It is evident from what We have already said, that such tentatives not only lead to what they call dogmatic relativism, but that they actually contain it. The contempt of doctrine commonly taught and of the terms in which it is expressed strongly favor it. Everyone is aware that the terminology employed in the schools and even that used by the Teaching Authority of the Church itself is capable of being perfected and polished; and we know also that the Church itself has not always used the same terms in the same way. It is also manifest that the Church cannot be bound to every system of philosophy that has existed for a short space of time. Nevertheless, the things that have been composed through common effort by Catholic teachers over the course of the centuries to bring about some understanding of dogma are certainly not based on any such weak foundation. These things are based on principles and notions deduced from a true knowledge of created things. In the process of deducing, this knowledge, like a star, gave enlightenment to the human mind through the Church. Hence it is not astonishing that some of these notions have not only been used by the Oecumenical Councils, but even sanctioned by them, so that it is wrong to depart from them. (Papal Encyclical, Humani Generis, 12 August 1950).