The times of the Antichrist, explained by Müller

The renunciation of the truth, following the “death of God”, has led to moral relativism and to a “civil religion” where there is no place for faith in Christ. On the magazine cardinalis, the card. Müller shakes Christians to recognize the apocalyptic times we are living in. Even in the Vatican everything is upside down. But there is a small remnant, supported by Jesus’ promise.

The Antichrist. The latest generation of Enlightenment, all taken by thehi-tech, from ecological transition and transhumanist dreams, they smile just hearing his name. Whether they are smiles of complacent adherence to this “savior of humanity” or smiles of those who consider themselves superior to these age-old rumors, it matters little. Many pastors of the Church and many theologians also smile, expressing a certain haughty air with respect to these medieval themes, which biblical and theological criticism has already essentially disqualified as legacies of a faith that is not yet sufficiently mature and enlightened.

Yet there is little to laugh and smile. The ecclesial era which has made the (alleged) discernment of the signs of the times its point of honour, shows its incurable blindness in its inability to recognize the times in which we live, deserving of the rebuke of hypocrisy from the Lord Jesus: “Hypocrites , the appearance of the earth and the sky you know how to recognize; how come you don’t know how to recognize this time?» (Lk 12, 56). Two thousand years ago, Christ walked the land of Palestine and they did not recognize him; today the Antichrist treads on men, deceiving and oppressing them in every way, and almost none of the watchmen of Israel notice it. Almost.

In the latest interview with Peter Seewaldin the appendix to the voluminous biography on the Pope Emeritus, Benedict XVI had in fact explicitly spoken of the Antichrist at work in the «anti-Christian creed» which is being imposed everywhere and which punishes «with social excommunication» anyone who contests it (see here).

Today, with decidedly stronger tones, it is the cCardinal Gerhard L. Müllerwith a contribution for the magazine cardinalis (n. 3, October 2022, pp. 20-23), to shake up his fellow cardinals and all Christians, so that they recognize the apocalyptic times we are living in (see here).

Everything is upside down: the death of Eugenio Scalfari raises admired voices in the Vatican, while for Cardinal Zen only embarrassed silences; atheists, supporters of gender, abortionists and warmongers parade by the Pope, while faithful men and women are dismissed with the accusation of dogmatism, rigorism and rigidity. The bankruptcy trustees of the German Synod are tolerated, while the priests and faithful who love the ancient liturgy are beaten. There is enough to seriously ask the questions: “Will the Catholic Church be overwhelmed by the devastating abyss of secularization and will eventually be overwhelmed by the nihilistic sentiment of the ‘death of God’? […] Has the ‘Antichrist’ already taken hold?’ And again: «In all this doctrinal and moral confusion, is she still “the Church of the living God, pillar and foundation of truth” (1Tim 3:15)? Is Jesus’ promise to Peter that the gates of hell will not overwhelm his Church (Mt 16:18) still valid in these apocalyptic times? ».

In the analysis of cardinal Müller, on the one hand, we find Friedrich Nietzsche, the “prophet of the Antichrist”, which indicates as an essential characteristic of the empire of the Antichrist “the total renunciation of philosophical and theological truth”, consequent to the “death of God”. Swept away the truth, «all that remains […] it is a metaphysical and moral relativism whose chaotic void is filled by the “will to power” of the superman. […] Power is above the law. The banning of truth from discourse makes every lie acceptable.” On the other hand, Vladimir Solov’ëv outlines with surprising lucidity the physiognomy of the great opponent of Christ: “A universal philanthropist who overcomes all conflicts with good will”, who managed to unify “all religious wisdom and scientific knowledge of humanity in a single universal vision”. The universal emperor wants the court chaplain, the head of the new civil religion of the new empire, at his side, and he obtains it through a conclave he convenes, in which he is elected “a ‘doubtful Catholic and undoubted imposter’, who had previously “snuck in” as a cardinal in Rome». The new pope receives the consent «of most of the cardinals […] intoxicated by the imperial religion of world unity and by the worthy role he was allowed to play in it”. It is a question of a pope at the service of the power of the world, a pope who no longer poses the problem of truth and adherence to Jesus Christ.

But it is precisely in the highest moment of imposture, that a small remnant remains faithful and gathers around the confession of Jesus Christ. It is this confession of Christ of theirs that “inevitably brings to light the fundamental anti-Christian character of the New World Order without God, because whoever denies that Jesus is the Son of God is a liar, and his spiritual instrument is that of the false pope who governs this world”. In Solov’ëv’s “vision”, it is not apart from the pope, but around a “papacy freed from all worldly interests and considerations, but also from the seductions of earthly power” that true disciples, “those who, despite persecution and insults, they do not allow themselves to be seduced and deceived by the self-styled new rulers of the world and by the mortal redeemers of humanity», they gather in the confession of the Son of the living God.

The beginning of these times of the end, or the end times, had already been intuited by the great Catholic philosopher Josef Pieper, whose twenty-fifth anniversary of death occurs this month. General apostasy, total control, the use of force are, according to Pieper, the characteristics of the reign of the Antichrist, “the extreme and most radical manifestation of that ‘disharmony’ which penetrated the historical world with original sin” (About the end of time, pp. 117-8); faced with this “pseudo-order maintained with the use of force” (p. 121), the Church, in its small remnant, has no other possibility of victory than martyrdom.

What Revelation gives us about the Antichrist is not optional; nor is it a gimmick to frighten the faithful. There we find the elements to understand the signs of the end times and not give in to the anti-Christ temptation, driven by discouragement or despair at seeing that injustice and impiety triumph everywhere, that all seems lost. It is the supernatural virtue of hope that the Christian must sustain. Hope of the good end of the one who hopes in the Lord. But, asks Pieper, “since precisely the goal of Christian hope bears the name ‘new heaven and new earth’, does one not at the same time come to affirm that there must also be a happy outcome for this earthly reality?” (p. 142).

“In times of turmoil and confusion – continues the cardinal Müller -, of persecution from without and from within, we do not fear the fall of the Church. The end times are testing days for our faith that the Antichrist can never overpower the real Christ.” All the disorientation, pain and anguish of these times has been foretold by Jesus; but these signs of the end are to be hailed as signs of a new beginning now at hand: “When these things begin to happen, arise, lift up your heads; your deliverance is near” (Lk 21:28).

Donate Now

The times of the Antichrist, explained by Müller