Since I have posted, twice, on the methods and actions of Live Action’s undercover sting operations, I have been confronted with the issue more and more in the Catholic publications I read and circles I frequent. I am not going to talk about the morality of lying yet again. Instead I want to talk about what I find to be an incredibly disturbing attitude among people who I normally consider good-willed and faithful Catholics. It goes something like this:
“I approve of lies if they save innocent lives. And I don’t care if it were to turn out that such lies were actually sins. I would do it anyway, and I think God would understand.”
One more extreme version of this argument was “I would gladly die a heretic“, all for the sake of maintaining their own personal position on lying.
I quit being a Christian. I’m out. In the name of Christ, I refuse to be anti-gay. I refuse to be anti-feminist. I refuse to be anti-artificial birth control. I refuse to be anti-Democrat. I refuse to be anti-secular humanism. I refuse to be anti-science. I refuse to be anti-life. In the name of …Christ, I quit Christianity and being Christian. Amen.
And with that announcement, Anne Rice publicly renounced her identity as a Christian on Facebook.
I’m compelled to wonder, however — who is the more preferable and honest of the two?
- The “Anne Rice”‘s of the world — who recognize their open disagreement with traditional [Catholic / Orthodox] Christianity, and agree that they can no longer identify themselves as such because the moral positions they hold are fundamentally incompatible?
- The “Nancy Pelosi”‘s of the world, who publicly repudiate various traditional moral positions of [Catholic / Orthodox] Christianity, yet simultaneously proclaim themselves “practicing Catholics” (up and including the reception of the Eucharist), and yet relegate their disagreements as “differences of opinion”?
Part II of my presentation of the four sermons on the Anti-Christ given by John Henry Cardinal Newman during Advent in 1835 before his conversion. Part I is here.
In this second sermon Newman concentrates on what we can glean of the Anti-Christ from Scripture and from the writings of the Fathers of the Church. One thing stands out in this sermon for me. The idea that the reign of the Anti-Christ may involve both ferocious atheism and a return to paganism. This seems like a contradiction, but Newman points to the French Revolution:
In that great and famous nation which is near us, once great for its love of CHRIST’S Church, since memorable for deeds of blasphemy, which lead me here to mention it, and now, when it should be pitied and prayed for, made unhappily our own model in too many respects,-followed when it should be condemned, and admired when it should be excused,-in the capital of that powerful and celebrated nation, there took place, as we all well know, within the last fifty years, an open apostasy from Christianity; not from Christianity only, but from every kind of worship which might retain any semblance or pretence of the great truths of religion. Atheism was absolutely professed; -yet in spite of this, it seems a contradiction in terms to say it, a certain sort of worship, and that, as the prophet expresses it, “a strange worship,” was introduced. Observe what this was.
Prior to his conversion to Catholicism, John Henry Cardinal Newman, soon to be Blessed John Henry Cardinal Newman, preached in 1835 a series of Advent Sermons on the Anti-Christ. I have always found them extremely intriguing, and I am going to present them on each of the Sundays in Advent this year.
In this first sermon Newman gives us an overview of the Anti-Christ and the time of his appearance. We see in this sermon Newman’s total command of history and how he uses this knowledge to draw out the implications of the few mentions of the Anti-Christ in Scripture. Newman intellectually was always first and foremost a historian of the highest order and he puts this talent to good and instructive use in this sermon. When Newman converted the Church gained one of the finest intellects of the Nineteenth Century or any century for that matter. Much of Newman’s work concerned the working out of God’s plan for salvation through human history, and his examination of the Anti-Christ places that mysterious part of revelation into that plan.
“Let no man deceive you by any means:
for that Day shall not come,
except there come a falling away first,
and that man of sin be revealed, the son of perdition.”