I would agree to "embrace Christ" for the following reasons:
(i) If it means that the person dying would have a peace of mind which is extremely important at the point of death and I am fine with my motivation, why deny that person that peace? I was a Christian before and when I became a Buddhist a lot of well meaning Christian friends went on a crusade to "save" me. They insisted that Jesus is the Son of God and i remember thinking, yes he is but what of that? How does that help me? How can merely believe in something make it happen?
(ii) Merely by saying we are Buddhist or Christian does not mean that we actually practice that religion and conduct our lives in accordance with the doctrines of that particular religion. I do not see how merely saying I accept Christ tantamount to breaking my refuge vows (I might be wrong which i doubt) and neither does not saying I am Buddhist mean that I am keeping my vows. I would only break my vows when I take refuge in other than the Buddha, the Dharma and the Sangha and break the precepts that I took oath to uphold.
(iii) We also have examples of high practitioners who appear to have given up a belief or deity in order to maintain peace but quietly continue with the practice. The 101st Ganden Tripa himself was thought to have given up the practice of Dorje Shugden because it was required of him to do so at that time but as soon as his duties of as the lineage throne holder was dischaged, he immediately went to Shar Garden to openly practice again. Similarly Pabongkha Rinpoche was under pressure form the 13th Dalai Lama to curb his Protector practice which he immediately resumed when he could without provoking the ire of the Dalai Lama that would have been counter productive to his being able to benefit many more students by being able to continue teaching. So again, it is not what we say but actually what we do and with what kind of motivation.
I concede that if we take the meanings of the Buddha's precepts in their absolute form, then cheating and lying are terrible acts that will yield negative karma. But the Buddha also taught that here are no good or bad actions per se, only skillful or unskillful ones. And our intent and motivation is of paramount importance and it is the motivation that creates the karmic consequences. There is always a danger that our untrained and untamed minds begin to conjure up good motivations to justify our sinful acts but at the end of the day we cannot trick karma.
