In a time of crisis the Christian community must re-double its efforts to protect its cultural heritage. When all is said and done, this can only be accomplished effectively when its members turn once more to the source

of their faith, Jesus the Lord. Pope John Paul calls it "contemplating the face of Christ."

So what am I saying? That there is a crisis in society; that Catholics and all Christians, of necessity, must renew their commitment to the living Christian cultural heritage rather than run away from the battle; and that we cannot do so properly unless our personal commitment to Christ is purified and strengthened.

That there is a crisis is well understood by many Christians.  Each age has its own decisive moment. In the twentieth century the West confronted the overpowering threats of totalitarian regimes. In earlier centuries there were different threats and, no doubt, there will be new ones in future times. Meanwhile, our age has a threat of its own.

It is not terrorism; that is a method and not an ideology. It is not a force from outside such as the more intolerant forms of Islam. Rather, it is lodged within, described by John Paul II as "unrestrained secularism" (Sept. 14, 04). Richard Bastien (see pages 12-14) calls it nihilism, a movement whereby the notion of a personal God and the principle of a moral law applicable to all, are withering away and ignored.  Under this secularist ideology, truth does not exist. We are told that there are only opinions, and individuals struggling for power.  Christianity, with its annoying claims of sin, redemption and truth, should be marginalized and eventually suppressed if possible; otherwise, it should be at least banned from public view.

This "crisis" of truth is not acknowledged by those who believe in material progress only.  Nor does it ruffle those who are comfortable, and trust that technology will keep the pleasant life that way right into old age. For them, God is far away and undemanding and not really relevant.

A good illustration of "unrestrained secularism" in Canada is so-called same-sex marriage. Christian teaching explains that homosexual inclination is a disorder and homosexual activity a sin, not merely as a religious principle but by God's creation and the natural moral law. While neither the inclination nor homosexual activity in the bedroom can be uprooted by the State the vice of sodomy or homosexual activity in public can and should be suppressed.

Current ideas, on the other hand, hold that sodomy is no longer a vice; that to be an active homosexual today, therefore, is to exercise a human right; and that in the name of equality, opposition to the homosexual lifestyle should now be prohibited.

In support of these contentions, the "gay" community in Canada has succeeded in convincing a sympathetic Supreme Court to proclaim the undefined concept of "sexual orientation" to be part of the Charter of Rights and Freedoms (1995). Subsequently, judges such as Rosalie Abella and Louise Charron-both newly appointed to the Supreme Court of Canada in September 2004-saw to it that "gays" and lesbians were given entitlements reserved for married people. Finally, beginning in June 2003, other judges declared the traditional definition of marriage unconstitutional and ordered that it be replaced at once by one which will accommodate homosexuals. 

What can Christians do? First we must recognize this condition as part of the crisis already mentioned, namely the split between gospel and culture. Second we must be determined to defend God's law:

"That is why I love your commands more than finest gold, why I rule my life by your precepts: I hate the way of falsehood." (Ps 119:127-8)

Third, there should be no pusillanimity, no thoughts of shelving Catholic teaching on moral issues for fear of a visit by an agent of Revenue Canada who might take away one's tax status.  We, not they, are the defenders of fundamental human rights; we, not they, defend the dignity of the human person. There should be no trembling before government threats; rather, there should be clear and persistent teaching, including taking positions publicly.

Finally, it is in prayer and love that we should address God: "It is time for the Lord to act for your law has been broken" (Ps 119:126). While we wait-and here waiting means actively participating in the struggle-we should remind ourselves again that we, not the nihilists, are the defenders of tolerance, freedom and truth, and that it is an honourable burden to bear in return for Christ's gifts of grace and salvation.  "Blessed is the time of waiting when we stay awake for the Lord" (St. Columban).