Catholic News Agency reports (November 7, 2025) on conciliar sect entities like “Catholic Charities” expanding food distribution amid U.S. government SNAP benefit cuts. The article quotes figures such as “Archbishop” Mitchell Rozanski (St. Louis) and Kerry Alys Robinson (Catholic Charities USA) framing material aid as “faith in action,” while soliciting donations and volunteer labor.
Reduction of the Church’s Mission to Naturalistic Humanism
The article reduces Catholic charity to a social welfare program, emphasizing food pantries and rental assistance while omitting the primary spiritual ends of almsgiving: conversion of souls and reparation for sin (Matthew 5:16, Caritate Christi Compulsi, Pius XI, 1932). Nowhere does it mention administering sacraments, offering Masses for recipients, or calling beneficiaries to repentance—a betrayal of the Church’s divine mandate to “make disciples of all nations” (Matthew 28:19).
“This is our faith in action,” Julie Komanetsky of the St. Louis “Society of St. Vincent de Paul” declares, equating Christianity with food distribution. Yet true Catholic action requires ordo caritatis—the ordering of charity—which prioritizes the salvation of souls over temporal satiety (St. Thomas Aquinas, Summa Theologica II-II, q. 26, a. 3). The conciliar sect’s inversion of this hierarchy echoes Pius XI’s condemnation of those who “make charity exist only in the remission of social inequalities” (Divini Redemptoris, 1937).
Naturalistic Assumptions Undermine Supernatural Faith
Komanetsky cites “Pope Leo” (presumably antipope Leo XIV) stating: “Faith cannot be separated from love for the poor.” This modernist distortion ignores the Church’s perennial teaching that faith without works is dead (James 2:17), yet works devoid of supernal purpose are equally sterile. The article’s exclusive focus on bodily needs exposes the conciliar sect’s materialist anthropology, condemned by St. Pius X as reducing religion to “a kind of organization for mutual assistance” (Notre Charge Apostolique, 1910).
Nowhere do the quoted “clerics” reference hell, judgment, or the necessity of sanctifying grace—omissions that constitute grave pastoral negligence. Contrast this with St. Vincent de Paul’s directive: “When you leave the prayer of a poor person, you must have provided for his soul before his body, since you are obliged to tend to both” (Letters and Conferences, 1643).
False Charity as Cover for Apostasy
The article lauds “Catholic Charities USA”—an entity subordinate to modernist usurpers—while concealing its history of promoting contraception referrals and collaboration with pro-abortion NGOs. This aligns with the conciliar sect’s strategy of using humanitarian gestures to mask doctrinal corruption, a tactic foretold in Pius X’s warning: “They make their own the interests of the Church, but in reality, they allow themselves to be captured and entangled by the enemy” (Pascendi Dominici Gregis, 1907).
“The Catholic Church provides relief and hope for God’s children,” declares “Archbishop” Coyne of Hartford, reducing Christ’s Mystical Body to a NGO. True Catholic relief work, as exemplified by St. Louise de Marillac, always subordinates material aid to the supernatural end of leading souls to the Sacraments. The article’s celebration of “extending hours and increasing distribution” at food pantries parallels the Pharisees’ external observances while neglecting “the weightier matters of the law: justice and mercy and faith” (Matthew 23:23).
Theological Errors in Quoted Authorities
Rozanski’s call to “respond with love” deliberately avoids specifying love’s objective demands: repentance, adherence to dogma, and submission to Christ the King. This ambiguity serves the conciliar agenda of replacing Catholic truth with sentimentalism—a violation of Pius IX’s Syllabus condemning the notion that “the Church is hostile to human society” (Error 40).
Similarly, Robinson’s description of SNAP cuts as a “catastrophic moment” prioritizes statist dependency over the Church’s teaching on subsidiarity and personal responsibility (Quadragesimo Anno, Pius XI, 1931). Her appeal for federal funding restoration tacitly endorses the welfare state’s usurpation of the Church’s historic role as primary distributor of charity—a surrender condemned by Leo XIII: “When the State professes atheism, the Church must reclaim her divine rights with greater insistence” (Libertas Praestantissimum, 1888).
Silence on the Social Kingship of Christ
Most damning is the article’s complete omission of Christ’s royal authority over nations as the sole solution to societal crises. Pius XI’s Quas Primas (1925) established that “the empire of our Redeemer embraces all men,” requiring civil leaders to “publicly honor and obey” Christ’s laws. By treating the U.S. government shutdown as merely a logistical problem—not a symptom of national apostasy—the conciliar agents conceal modernity’s root error: rebellion against divine authority.
True Catholic action in times of famine follows the model of St. Lawrence, who presented the poor as “the treasures of the Church” while refusing to burn incense to Caesar. Until the conciliar sect renounces its complicity with secular humanism and returns to integral Catholic doctrine, its food pantries remain spiritual poison wrapped in material bread.
Source:
‘This is our faith in action:’ Catholic groups expand food aid amid SNAP cuts (catholicnewsagency.com)
Article date: 07.11.2025