The cited article from the National Catholic Reporter promotes a podcast episode featuring the Rev. Amy Brooks Paradise, a Unitarian Universalist minister and GreenFaith organizer, who discusses climate change from a “multifaith” perspective, urging people of faith to engage in political and economic activism based on scientific consensus about fossil fuels. The article presents this collaboration as a moral imperative, framing environmental protection as a shared, neutral ground for all religions, while completely omitting any reference to Catholic doctrine, the supernatural end of creation, the reign of Christ the King, or the necessity of grace and the sacraments for true justice.
The Naturalistic Foundation: A Religion of the Cosmos, Not of Christ
The article’s entire premise rests on a purely naturalistic, scientific, and political framework. Brooks Paradise states: “We all see that natural disasters are bigger, more catastrophic and happening more often and everywhere. Scientifically, it is proven our climate is getting warmer, and our use of fossil fuels is the main contributor to global warming.” This reduction of the environmental crisis to a matter of empirical data and economic policy is symptomatic of the modernist disease condemned by St. Pius X in Lamentabili sane exitu. Proposition 58 of that decree anathematizes the error: “Truth changes with man, because it develops with him, in him, and through him.” Here, “truth” about creation and human duty is made subject to the “progress” of scientific consensus and political movements, divorced from the immutable truths of faith.
The call to action is equally naturalistic: “We encourage people to get involved in local climate issues and make different choices that protect creation… do the work of organizing on behalf of humanity and creation.” There is not a single word about sin, which is the true root of the disorder in creation (cf. Genesis 3:17-19); not a word about the need for personal conversion, penance, and the sacramental life to repair the breach between God and humanity; not a word about the Blessed Virgin Mary as the New Eve who cooperates in the restoration of all things in Christ. The focus is exclusively on external, socio-economic structures, echoing the modernist error of attributing the world’s ills to material conditions rather than to the fall from grace. This is the “cult of man” in environmental guise, where human organization and “renewable energy” are presented as the savior, not Christ.
The “Multifaith” Abomination: Indifferentism and the Denial of the Catholic Faith
The most glaring theological error is the promotion of “multifaith” collaboration. Brooks Paradise represents GreenFaith as “a global, multifaith, grassroots network.” This is a direct, flagrant violation of the Catholic Faith as defined by Pope Pius IX in the Syllabus of Errors. Proposition 18 declares: “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church.” This proposition is condemned. The article’s framework, by placing a Unitarian Universalist minister (who explicitly rejects the divinity of Christ, the Trinity, and the Incarnation) on an equal footing with Catholics (or those claiming to be Catholic), propagates the condemned error of religious indifferentism.
Proposition 15 of the Syllabus is equally relevant: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.” The entire GreenFaith model assumes this false principle—that different, mutually exclusive religious “truths” can collaborate on a common moral project. This is a practical denial of the uniqueness of the Catholic Church as the sole ark of salvation. It reduces religion to a set of ethical platitudes about “creation,” emptying it of its supernatural content. The article thus becomes an instrument for the “ecumenism project” denounced in the analysis of the Fatima apparitions file, which warns that vague concepts like “conversion” open the way to religious relativism. Here, “protecting creation” is the vague concept that unites apostates and heretics with (at best) confused Catholics.
The Omission of Christ the King: The Core of the Apostasy
The analysis of the Fatima apparitions file correctly identifies a key error: the focus on external threats (like communism or climate change) while omitting the main danger—modernist apostasy within the Church. This article is a perfect illustration. While speaking of “creation,” it is utterly silent on the doctrine that Christ is the King of the universe, to whom all human societies, laws, and economies must be subject. Pope Pius XI’s encyclical Quas Primas, promulgated in 1925, is the definitive magisterial teaching on this point. The Pope writes: “His reign extends not only to Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” He adds: “the state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men.” Therefore, “the law will regain its former authority, sweet peace will return again… when all willingly accept the reign of Christ and obey Him.”
The article’s silence on this is deafening and damning. It promotes an environmentalism that is adamic—focused on tending the garden without reference to the Garden’s Lord. It is a politics without the Cross, a social activism without the Sacrifice of the Mass, a concern for “creation” that ignores the necessity of being re-created in Christ through baptism and justification. This omission is not accidental; it is the essence of the conciliar and post-conciliar apostasy. The “Church” after 1958 has systematically replaced the dogma of Christ the King with the dogma of human dignity and “care for our common home,” as seen in the heterodox encyclical Laudato Si’ of the antipope Bergoglio. The article, therefore, is not just reporting news; it is propagating the doctrinal shift from the Social Reign of Christ the King to the Social Gospel of Environmentalism.
The Usurper’s “Church” and the Pseudo-Traditionalist Compromise
The article originates from the National Catholic Reporter, a flagship publication of the conciliar sect. Its very existence assumes the legitimacy of the post-1958 hierarchy, which has been vacant since the death of Pope Pius XII. The “Rev. Amy Brooks Paradise” is a minister of a false religion, yet she is presented as a credible voice for “people of faith.” This is only possible because the conciliar church has abandoned the exclusive claim to truth. The sedevacantist position, based on the teachings of St. Robert Bellarmine and Canon 188.4 of the 1917 Code (both detailed in the provided files), holds that a manifest heretic cannot hold ecclesiastical office. The current occupier of the Vatican, “Pope” Leo XIV (Robert Prevost), and his predecessors since John XXIII, have been manifest heretics who have promulgated the errors of Modernism, thus forfeiting the papacy and all jurisdiction. Therefore, the “Catholic” identity invoked by the National Catholic Reporter is a fraud.
Furthermore, the article’s focus on grassroots organizing and “community” reflects the conciliar church’s shift from hierarchical, sacramental authority to a democratic, “people of God” model. This is the “democratization of the Church” explicitly rejected by the integral Catholic faith. The true Church is a perfect society founded by Christ, with a divinely instituted hierarchy (bishops in communion with the true Pope), not a network of “organizers” and “communities” deciding for themselves how to “make different choices.”
Conclusion: A Call to Reject the Naturalistic Apostasy
The article is a clear manifestation of the “abomination of desolation” standing in the holy place (Matthew 24:15). It replaces the worship of the Holy Trinity with the worship of “creation” as an abstract entity. It replaces the call to “make disciples of all nations” (Matthew 28:19) with a call to “get involved in local climate issues.” It replaces the necessity of belonging to the Catholic Church for salvation with the indifferentist notion that all “people of faith” can collaborate on worldly projects. It is a perfect synthesis of the errors condemned in the Syllabus of Errors (especially §§15, 18, 77-80) and Lamentabili sane exitu (especially §§57-65 on the evolution of doctrine and the subordination of faith to human progress).
The only adequate Catholic response is to reject this entire framework with absolute contempt. True care for creation flows from the doctrine of creation ex nihilo by God, the fall of man through original sin, and the redemption of all things in Christ. It is exercised through the life of grace, the frequent reception of the sacraments (especially Penance and the Most Holy Sacrifice of the Mass), and the public confession that Jesus Christ is King of kings and Lord of lords, to whom every knee must bend, including the knee of every politician, economist, and activist. The article, in its silence on these supernatural realities, preaches a gospel that is not Catholic but pagan—a gospel of works without faith, of social action without grace, of a “kingdom” that is merely of this world, and therefore doomed to fail. The true “work of organizing” is the work of the Catholic Church in the traditional sense: the preaching of the Faith, the administration of the sacraments, and the formation of souls for eternity, all under the standard of Christ the King.
Source:
Podcast: 'We are made for times like this,' says Amy Brooks Paradise of Greenfaith (ncronline.org)
Date: 09.03.2026