In this sermon, Bishop Fulton Sheen reflects on how modern society has rejected the concept of sin, replacing it with rationalizations and excuses. He draws on historical and literary examples, such as Dostoevsky’s prediction that people would deny sin and guilt, and Shakespeare’s Macbeth, which portrays the psychological consequences of guilt. Sheen contrasts these with today’s attempts to explain away sin as mere illness or psychological issues, suggesting that modern people see themselves as patients needing therapy, rather than sinners in need of repentance.

Sheen describes two common ways people escape from guilt: one is through psychological treatment, where sins are “explained away” as mental issues, and the other is rationalization, where people blame others for their faults or justify their actions. He shares personal stories of individuals, including a woman burdened by guilt from an abortion, showing how hidden guilt manifests and can only be resolved through genuine confession and repentance.

He emphasizes that the true forgiveness of sin requires more than just therapy or rationalization—it requires the shedding of blood. Sheen refers to the 9th chapter of Hebrews, explaining that without the shedding of blood, there is no remission of sin. He connects this to the blood sacrifices in the Old Testament, showing that the gravity of sin demands a deep, sacrificial atonement.

Sheen concludes by reminding his audience of the seriousness of sin and the immense love of the Savior who paid the ultimate price for humanity’s redemption. Through this sermon, he urges modern society to recognize sin, confess it, and embrace the salvation offered through Christ’s sacrifice.

In this powerful and thought-provoking lecture, Bishop Fulton Sheen explores the philosophical foundations of life and the destructive ideologies that have led to the normalization of abortion. Using humor, personal stories, and historical examples, Sheen addresses deep moral and spiritual questions about modern society’s understanding of freedom and love.

Sheen begins with anecdotes that highlight misunderstandings, including a humorous story of a chauffeur posing as a professor, revealing how appearances can deceive, much like false philosophies that mask deeper truths. He transitions into the serious topic of abortion, contrasting the Christian philosophy of life, which sees each person as made in the image of God, with the modern view that places the self above all else.

Sheen critiques the idea of freedom as the right to do anything, arguing that this leads to a culture of selfishness and the destruction of life. True freedom, he says, involves responsibility and respect for boundaries, both moral and societal. He compares this to the Communist philosophy, which replaces individual freedom with absolute obedience to the state.

Central to Sheen’s argument is the contrast between “biophilics” (lovers of life) and “necrophilics” (lovers of death). He argues that modern society, especially through the acceptance of abortion, has embraced necrophilia—a love of death. Sheen connects this shift to historical moments like the dropping of the atomic bomb on Hiroshima, which he sees as a turning point in humanity’s disregard for life.

He draws on examples from Nazi Germany and Communist Russia to show how false ideologies lead to atrocities, and he warns that America, with its embrace of “freedom without limits,” risks falling into the same trap. Sheen also speaks about the distortion of love, which has become focused on personal pleasure rather than self-giving responsibility.

In one of the most poignant moments of the lecture, Sheen reads a letter from a woman who had an abortion, sharing her deep regret and the emotional scars she carries. This letter serves as a powerful testimony to the real consequences of the philosophy of death that Sheen critiques.

Sheen concludes by pointing to Christ’s ultimate sacrifice and the forgiveness available to those who seek it, calling for a return to a culture that values life at every stage, from conception to natural death. He warns that unless society reverses its path, it will continue to spiral into greater destruction, but he offers hope through faith and the redemptive power of God’s love.

Through this lecture, Bishop Sheen urges his listeners to stand firm in defending life and to recognize the false philosophies that threaten both individuals and society as a whole.

In this speech, Fulton Sheen explores the dangers of two extremes in the Church: the activist who prioritizes social justice but neglects spirituality, and the pacifist who focuses solely on personal piety and liturgy, neglecting action and care for others. Sheen traces the roots of activism to Marxism, highlighting Marx’s belief that private property and religion alienate man from his true nature. Sheen argues that some in the Church have adopted Marxist activism, which focuses on collective concerns at the expense of personal spiritual growth.

He contrasts this with those who focus excessively on liturgy and personal piety, neglecting the needs of their community. Drawing on biblical texts from Amos and Isaiah, Sheen critiques the idea of isolating oneself spiritually while ignoring justice and action in the world.

Sheen emphasizes the need to balance both extremes, using the example of the Transfiguration, where Jesus reveals his glory on the mountaintop but then descends into the valley to heal a boy possessed by demons. The message is clear: profound spirituality should precede and inform action.

He further illustrates this balance through stories of social justice, particularly his own experience offering housing to the poor, which was rejected by activists who misunderstood the deeper spiritual foundation behind the action. He also highlights the example of Mother Teresa, whose spiritual discipline and prayer allowed her to truly serve the destitute.

Sheen concludes by stating that while economic and political liberation is essential, it must be rooted in personal enslavement to Christ, emphasizing that true liberation comes when we become slaves to God’s will, following the example of Christ. This spiritual foundation must precede all social action to ensure it is not mere busywork, but truly transformative.

This speech calls for a balance of deep prayer and spirituality with active engagement in the world, guided by the ultimate aim of individual and collective justice rooted in faith.