The Catholic News Agency portal (November 18, 2025) reports on commemorations for American missionary Charles Joseph Young (1904-1988), founder of the “Christian Cooperative Credit Union Ltd.” in Bangladesh. The article frames Young as an economic liberator who transformed Bangladesh’s “Christian community” through microcredit initiatives, growing a cooperative from 50 members to 46,000 with $122.6 million capital. Testimonials from beneficiaries like Shukli Kubi and Swadhin Mandal credit Young’s system for their business success. The piece culminates with calls for Young’s canonization from figures such as Babu Markus Gomes and “Father” Hubert Liton Gomes, who claim his “immortal contribution to humanity” warrants sainthood.
Subversion of the Church’s Supernatural Mission
The article’s celebration of material wealth creation as Young’s primary legacy constitutes a fundamental inversion of Catholic priorities. Where Christ commanded “Seek ye first the kingdom of God” (Matthew 6:33), this narrative elevates earthly prosperity to the summit of ecclesiastical endeavor. Pius XI’s encyclical Quas Primas (1925) explicitly condemned such naturalism: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony”. Nowhere does the article mention Young’s work administering sacraments, combating heresy, or rescuing souls from mortal sin – the raison d’être of missionary activity.
This reduction of Christianity to financial uplift mirrors the modernist heresy condemned in Pius X’s Lamentabili Sane Exitu (1907), which rejected the proposition that “The chief purpose of the Church is to establish the reign of truth and justice in the world by human means” (Syllabus of Errors, Proposition 63). The cooperative’s hospital and housing projects – while temporally beneficial – become spiritually dangerous when divorced from their proper context as ancillary works of mercy subordinate to the salvation of souls.
The Canonization Farce and Post-Conciliar Sainthood Factory
Calls to canonize Young reveal the conciliar sect’s debased conception of holiness. The article admits his death resulted from a motorcycle accident – not martyrdom – while emphasizing economic metrics as proof of sanctity. Contrast this with the Church’s traditional requirements: heroic virtue, miracles, and doctrinal purity. Pope Benedict XIV’s De Servorum Dei Beatificatione et Beatorum Canonizatione mandates that candidates manifest “theological virtues of faith, hope and charity toward God and neighbor, and the cardinal virtues of prudence, justice, temperance and fortitude” – criteria glaringly absent here.
This push continues the neo-church’s pattern of canonizing social activists rather than defenders of doctrine. The same fraudulent process produced “saints” like Óscar Romero and Paul VI – heretics who undermined the faith. As the False Fatima Apparitions file notes: “The Church after 1958 canonizes those who advance the modernist agenda, not those who preserve Tradition”. Young’s alleged “miracle” of microcredit constitutes precisely the “horizontal spirituality” Bergoglio championed – a Satanic parody of true sanctity.
Ecclesiastical Usurpation Through Economic Control
The article unwittingly exposes how conciliar structures replace sacramental grace with financial dependency. Where Christ established a societas perfecta (perfect society) with spiritual powers, Dhaka Credit exemplifies the inversion:
“If Dhaka Credit had not stood by me today, I would not have been a successful businesswoman”
This confession reveals the credit union’s role as parallel magisterium, demanding allegiance traditionally owed to the Church. The cooperative’s $122.6 million capital and 1,000+ employees constitute an economic empire masquerading as charity – a phenomenon Pius XI condemned in Quadragesimo Anno (1931) when warning against concentrations of power that “make the poor man’s entry into heaven depend upon the rich”.
Omissions That Condemn: Silence on Doctrine, Sacraments, and Salvation
The article’s glaring omissions prove its modernist foundations:
- No mention of whether Young offered the Traditional Latin Mass or propagated the Depositum Fidei
- Zero references to sacraments, grace, or the Four Last Things
- Absence of doctrinal content in purported “homages” to Young
- Failure to distinguish Catholicism from Protestant economic activism
This silence speaks louder than text. As the Syllabus of Errors declares: “The Church ought to be separated from the State, and the State from the Church” (Proposition 55). When “Church” becomes synonymous with credit unions rather than the una sancta catholica et apostolica, apostasy is complete. Young’s legacy – intentionally or not – advances the Masonic plan to reduce religion to social work, fulfilling Alta Vendita instructions to “leave the dogmas intact but render them socially inoperative”.
Conclusion: Mammon Over Messiah
This hagiography of finance represents the conciliar sect’s final apostasy – worship of the Golden Calf rebranded as “social teaching.” Where St. Vincent de Paul fed both body and soul, Dhaka Credit dispenses loans while the flock starves spiritually. As the False Fatima Apparitions analysis warned: “The efficacy of Holy Mass is diminished in favor of spectacular acts”. Until Bangladesh’s Catholics reject this usurious counterfeit and return to the integral faith, they remain slaves – not of moneylenders, but of modernism’s eternal bankruptcy.
[Antichurch] The Materialist Mirage: Dissecting the Cult of Economic Salvation in Bangladesh
The Catholic News Agency portal (November 18, 2025) reports on commemorations for American missionary Charles Joseph Young (1904-1988), founder of the “Christian Cooperative Credit Union Ltd.” in Bangladesh. The article frames Young as an economic liberator who transformed Bangladesh’s “Christian community” through microcredit initiatives, growing a cooperative from 50 members to 46,000 with $122.6 million capital. Testimonials from beneficiaries like Shukli Kubi and Swadhin Mandal credit Young’s system for their business success. The piece culminates with calls for Young’s canonization from figures such as Babu Markus Gomes and “Father” Hubert Liton Gomes, who claim his “immortal contribution to humanity” warrants sainthood.
Subversion of the Church’s Supernatural Mission
The article’s celebration of material wealth creation as Young’s primary legacy constitutes a fundamental inversion of Catholic priorities. Where Christ commanded “Seek ye first the kingdom of God” (Matthew 6:33), this narrative elevates earthly prosperity to the summit of ecclesiastical endeavor. Pius XI’s encyclical Quas Primas (1925) explicitly condemned such naturalism: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony”. Nowhere does the article mention Young’s work administering sacraments, combating heresy, or rescuing souls from mortal sin – the raison d’être of missionary activity.
This reduction of Christianity to financial uplift mirrors the modernist heresy condemned in Pius X’s Lamentabili Sane Exitu (1907), which rejected the proposition that “The chief purpose of the Church is to establish the reign of truth and justice in the world by human means” (Syllabus of Errors, Proposition 63). The cooperative’s hospital and housing projects – while temporally beneficial – become spiritually dangerous when divorced from their proper context as ancillary works of mercy subordinate to the salvation of souls.
The Canonization Farce and Post-Conciliar Sainthood Factory
Calls to canonize Young reveal the conciliar sect’s debased conception of holiness. The article admits his death resulted from a motorcycle accident – not martyrdom – while emphasizing economic metrics as proof of sanctity. Contrast this with the Church’s traditional requirements: heroic virtue, miracles, and doctrinal purity. Pope Benedict XIV’s De Servorum Dei Beatificatione et Beatorum Canonizatione mandates that candidates manifest “theological virtues of faith, hope and charity toward God and neighbor, and the cardinal virtues of prudence, justice, temperance and fortitude” – criteria glaringly absent here.
This push continues the neo-church’s pattern of canonizing social activists rather than defenders of doctrine. The same fraudulent process produced “saints” like Óscar Romero and Paul VI – heretics who undermined the faith. As the False Fatima Apparitions file notes: “The Church after 1958 canonizes those who advance the modernist agenda, not those who preserve Tradition”. Young’s alleged “miracle” of microcredit constitutes precisely the “horizontal spirituality” Bergoglio championed – a Satanic parody of true sanctity.
Ecclesiastical Usurpation Through Economic Control
The article unwittingly exposes how conciliar structures replace sacramental grace with financial dependency. Where Christ established a societas perfecta (perfect society) with spiritual powers, Dhaka Credit exemplifies the inversion:
“If Dhaka Credit had not stood by me today, I would not have been a successful businesswoman”
This confession reveals the credit union’s role as parallel magisterium, demanding allegiance traditionally owed to the Church. The cooperative’s $122.6 million capital and 1,000+ employees constitute an economic empire masquerading as charity – a phenomenon Pius XI condemned in Quadragesimo Anno (1931) when warning against concentrations of power that “make the poor man’s entry into heaven depend upon the rich”.
Omissions That Condemn: Silence on Doctrine, Sacraments, and Salvation
The article’s glaring omissions prove its modernist foundations:
- No mention of whether Young offered the Traditional Latin Mass or propagated the Depositum Fidei
- Zero references to sacraments, grace, or the Four Last Things
- Absence of doctrinal content in purported “homages” to Young
- Failure to distinguish Catholicism from Protestant economic activism
This silence speaks louder than text. As the Syllabus of Errors declares: “The Church ought to be separated from the State, and the State from the Church” (Proposition 55). When “Church” becomes synonymous with credit unions rather than the una sancta catholica et apostolica, apostasy is complete. Young’s legacy – intentionally or not – advances the Masonic plan to reduce religion to social work, fulfilling Alta Vendita instructions to “leave the dogmas intact but render them socially inoperative”.
Conclusion: Mammon Over Messiah
This hagiography of finance represents the conciliar sect’s final apostasy – worship of the Golden Calf rebranded as “social teaching.” Where St. Vincent de Paul fed both body and soul, Dhaka Credit dispenses loans while the flock starves spiritually. As the False Fatima Apparitions analysis warned: “The efficacy of Holy Mass is diminished in favor of spectacular acts”. Until Bangladesh’s Catholics reject this usurious counterfeit and return to the integral faith, they remain slaves – not of moneylenders, but of modernism’s eternal bankruptcy.
Source:
How an American missionary empowered Bangladesh’s Christian community (catholicnewsagency.com)
Date: 18.11.2025