The Neo-Church’s Naturalistic Distortion of Catholic Mission in Bangladesh
The Eternal Word Television Network (EWTN) portal reports on November 18, 2025, regarding Father Charles Joseph Young, an American Holy Cross priest hailed as a “microcredit pioneer” whose credit union “transformed” Bangladesh’s Christian community. The article emphasizes economic upliftment through Dhaka Credit—a cooperative with $122.6 million in capital—while framing Young’s legacy as a potential candidate for canonization. This narrative epitomizes the post-conciliar sect’s systematic reduction of the Church’s divine mission to secular humanitarianism.
Naturalism Masquerading as Charity
The article extols Young for founding a credit union that “lifted Bangladesh’s Christians from poverty,” enabling business ventures like Shukli Kubi’s beauty parlor and Swadhin Mandal’s rent-a-car enterprise. While material aid has its place, the Church’s primary end (finis primarius) is “the eternal salvation of souls” (Pius XI, Quas Primas). The omission of sacramental life, grace, or conversion in Dhaka Credit’s operations reveals a modernist inversion: economic progress supplants spiritual regeneration as the ultimate good. Pius XI warned that when nations “renounce and do not wish to recognize the reign of our Savior,” societal peace becomes impossible (Quas Primas). By celebrating financial capital over supernatural virtue, the article propagates the very naturalism condemned in the Syllabus of Errors: “The Church is incapable of effectively defending evangelical ethics… with modern progress” (Error 63).
“If Dhaka Credit had not stood by me today, I would not have been a successful businesswoman” — Shukli Kubi.
This testimony exemplifies the horizontalization of faith—where temporal success eclipses the unum necessarium (the one thing necessary): sanctification. Contrast this with St. Paul’s admonition: “What does it profit a man if he gains the whole world but loses his soul?” (Mark 8:36). The credit union’s hospital and housing projects, though outwardly commendable, risk becoming vehicles for the cult of man if detached from the lex Credendi (law of belief).
False Irenicism and the Eclipse of Evangelization
Babu Markus Gomes claims Young “spread the word of Christ to everyone, regardless of race, religion, or caste,” yet the article conspicuously avoids mentioning baptisms, catechism, or the abolition of pagan practices. This mirrors the neo-church’s false ecumenism, condemned by Pius XI as opening “the way to religious relativism” (False Fatima Apparitions file). The assertion that “people of all faiths remember him” inverts Christ’s mandate: “Go and make disciples of all nations” (Matthew 28:19)—not merely earn their socioeconomic gratitude.
Worse still, the proposal to canonize Young—spearheaded by Holy Cross Father Hubert Liton Gomes—exposes the post-conciliar sect’s corruption of sanctity. Canonization requires proven miracles and heroic virtue, not managerial success. The 1917 Code of Canon Law (Canon 1999) demands rigorous scrutiny of miracles, yet here, “research” focuses on cooperatives, not divine intercession. This aligns with Bergoglio’s canonization of humanists like Oscar Romero, whose martyrdom was politicized rather than theologically verified.
Subsidiarity or Socialist Subterfuge?
The article lauds Young’s credit unions as instruments of “subsidiarity,” yet true subsidiarity—defined by Pius XI in Quadragesimo Anno—“forbids the State to arrogate to itself tasks which can be performed efficiently by smaller bodies.” However, Dhaka Credit’s $122.6 million empire and 250 satellite cooperatives risk becoming a parallel bureaucracy, echoing the collectivist errors condemned in the Syllabus: “The State must leave the same freedom to the members of Orders and Congregations” (Error 53). By centralizing economic power under a lay-run entity, the neo-church fosters dependency contrary to Catholic social principles.
The Silent Apostasy of Omissions
The article’s gravest failure is its total silence on supernatural realities. No mention is made of:
- The Mass as the Unbloody Sacrifice of Calvary—the source of all grace.
- The necessity of sacraments for salvation.
- The Four Last Things (death, judgment, Heaven, Hell).
Young’s purported legacy is thus stripped of its raison d’être: to lead souls to Christ the King. The 1949 Instruction on the Ecumenical Movement forbade collaboration with non-Catholics that might imply religious indifferentism—a prohibition ignored by Dhaka Credit’s interfaith outreach. Meanwhile, the Garo tribe’s ancestral animism goes unchallenged, violating the Council of Florence’s decree: “No one remaining outside the Catholic Church can be saved” (Session 11).
Conclusion: A Neo-Church Mirage
Father Young’s credit unions, however well-intentioned, epitomize the neo-church’s betrayal of the Great Commission. By prioritizing microcredit over Missio Dei, the conciliar sect reduces the Church to an NGO—a “social justice agency” devoid of divine authority. Pius X’s encyclical Pascendi Dominici Gregis unmasked such modernism as “the synthesis of all heresies,” wherein faith is subordinated to temporal activism. Until Bangladesh’s Christians demand the integral Catholic faith—with its uncompromising call to repentance, purity, and dominion of Christ the King—their “empowerment” remains a satanic delusion.
Source:
How an American missionary empowered Bangladesh’s Christian community (ewtnnews.com)
Date: 18.11.2025