The Sin Is Sin

MORAL relativism is defined as “the view that moral judgments are true or false only relative to some particular standpoint (for instance, that of a culture or a historical period), and that no standpoint is uniquely privileged over all others. It has often been associated with other claims about morality: notably, the thesis that different cultures often exhibit radically different moral values; the denial that there are universal moral values shared by every human society; and the insistence that we should refrain from passing moral judgments on beliefs and practices characteristic of cultures other than our own.”

These cultures need not be in other nations or on other continents. They can be subcultures within a country. Thus, there is a ‘gay’ subculture, a ‘gender fluid’ subculture, and a ‘sexual freedom’ subculture, for example, existing in the European culture, the American culture, and the Asian culture. Moral relativism praises tolerance as the greatest virtue when, in fact, it practices tolerance only for certain beliefs while being quite intolerant of opposite viewpoints.

Critical thinking

Thirty years ago this year, Allan Bloom’s book The Closing of the American Mind was published and met with both resounding praise and angry criticism. Bloom argued that “higher education has failed democracy and impoverished the souls of today’s students,” by causing them to accept moral relativism which, when believed as truth, eliminates critical thinking. A typical statement of moral relativism is this by author Roy T. Bennett: “Beliefs are choices. First you choose your beliefs. Then your beliefs affect your choices.” Bennett has another similar quote, “We are all different. Don’t judge, understand instead.”

These and similar thoughts sound appealing and reasonable until one begins to analyze them. The first one about choosing your beliefs fits the abortion argument, for example. “I don’t believe a fetus is a human being with the same rights as born human beings. Therefore, abortion is an acceptable solution to an unplanned pregnancy, and I might choose it myself.” No critical thinking here. Is a human fetus human or not? Science proves beyond a doubt that a human fetus is human because of its genetic makeup. Genes are irrelevant to moral relativists. To them, a human fetus is human only if they believe it to be human.  

Bennett’s second statement about understanding instead of judging sounds so reasonable and even Christian. But let’s critically analyze it. Believing that “We are all different. Don’t judge, understand instead” can lead to “understanding” why pedophiles choose to groom children for sexual activity. Therefore, don’t “judge” pedophiles for taking advantage of childish innocence because “We are all different.” Can you imagine a society where criminals are “understood” rather than “judged”? We certainly need to understand the criminal mind, but we also need to judge criminals by a fair trial and keep them from harming others, even though “We are all different.” 

No excuses

The idea of moral relativism would be completely foreign to Saint Anthony. He called sin “sin” and made no excuses. He was tolerant, but only toward sinners who acknowledged their sin, repented, confessed, and did penance. Saint Anthony’s commentary on Daniel 4.10-11, for example, could have been directed toward the atheists of his day. Anthony gets right to the point. It makes no difference in the end if you treat yourself like a god. You’re going to die anyway. “The great tree stands for the mighty of this world who, as Job says: hath stretched out his hand against God, and hath strengthened himself against the Almighty [Job 15.25]. He is cut down by certain death, he is dragged down to hell, and there his ‘branches’ (the might of his parents, the nobility of his birth of which he used to brag and boast) are chopped off. His ‘leaves’ (the windy words of pride) are shaken off; and the ‘fruits’ of riches and pleasure, which he amassed to his own harm, are scattered” (Sermons for Sundays and Festivals, Vol. III, p. 302).

Anthony attacks vices even in Christians who “confess Christ in words… but deny him by their deeds” (Sermons III, p. 305). These vices need to be destroyed. “The destruction of the horse and of the mule and of the camel and of the ass and of all the beasts. [Zech 14.15]” (Sermons III, p. 303). Anthony cites Scripture to support his metaphors. “The horse is pride… The mule is lust… The camel is avarice… The ass is laziness… The beasts represent delight in the pleasures of the five senses” (Sermons III, pp. 303-4).

Moral absolutes

Corrupt clergy get an earful when Anthony compares them to the statue in the Book of Daniel. The glorious statue was struck by a “little stone, Jesus Christ” which broke the statue’s iron and clay legs, causing it to topple and shatter. “This statue is the prelate of the Church, lifted up and exalted in temporalities. This is the statue of Baal, ‘master,’ or ‘devourer.’ See the idol lifted up in the Lord’s house, devouring everything… [He] will be devoured by the devil” (Sermons III, p. 125).

What do we do about sin? First, we need to recognize that sin occurs when moral absolutes are disregarded. The Old and New Testaments enunciate moral absolutes. The Ten Commandments are not pick and choose. Jesus did not tell his listeners to love God and neighbor only if they believed it was right for them.

When we acknowledge that we sin, then we need to get to the root of our sins. “Note that there are three things in us which we should control… These are our thoughts, our eyes, and our tongue” (Sermons III, p. 96). We can ask God to let us see things His way. “O God, give me your judgment, that I may make your judgment my own, and in making my own judgment, I may escape yours!” (Sermons III, p. 98). God is no moral relativist. God is the just judge.

Value of repentance

When we recognize sin in others, what do we do? We can avoid sinners. We can vote against them. We can write letters to newspapers. We can confront sinners. We can preach to them. Anthony has another, unique solution. “O Lord Jesus, let all these beasts and cattle be destroyed, that the beast-like sinner may likewise fall and, having fallen, rise again as a spiritual man. Let us say, then: Behold, he is set for a fall” (Sermons III, p. 304). In other words, Anthony prays that sinners encounter a problem so deadly to the sin that it causes these sinners to “fall,” that is, to suddenly collapse in their sin. Such suddenness can initiate rethinking one’s life. Rethinking can lead to conversion.

This sudden collapse due to sin reveals the gold statue for what it is: “The deceitful glory of this world, which is established by the devil in outward beauty and in speech full of false promises. He shows the beauty of glory, he promises it, and so all nations fall from true glory and adore that which is transitory, and in it adore the devil.” What to do? Repent. “He who would beg pardon should not fall down before the statue, but before Jesus” (Sermons III, p. 128).