EWTN News portal reports that Caritas Bangladesh is implementing a project in the haor region of Sunamganj district, promoting organic farming, poultry cultivation, and tree-planting among approximately 4,000 impoverished families. The project supervisor, Swapan Nayek, explicitly states that these activities constitute “a part of Laudato Si’ and environmental conservation.” The article presents this as a faithful application of the late usurper Jorge Mario Bergoglio’s 2015 encyclical, celebrating the tangible benefits — improved food taste, modest income generation, reduced pesticide use — experienced by beneficiaries such as Rubina Begum and Aruna Debnath. The piece is framed within the context of Laudato Si’ Week, a conciliar observance. What the article systematically conceals is that the entire enterprise reduces the supernatural mission of the Church to a naturalistic program of socio-economic development, environmental management, and humanitarian aid — a substitution that strikes at the very heart of Catholic ecclesiology and the Church’s exclusive mandate to sanctify souls for eternal life.
The Church’s Mission: Supernatural, Not Naturalistic
The Catholic Church, established by Our Lord Jesus Christ as a perfect society endowed with all the means necessary for the salvation of souls, possesses a mission that is exclusively and irreducibly supernatural. This is not a matter of opinion but of divine constitution. Pope Leo XIII, in his encyclical Immortale Dei (1885), defined with precision: “The Almighty, therefore, gave the charge of the human race to two powers, the ecclesiastical and the civil, the one being set over divine, and the other over human, each the highest in its kind, and each fixed within certain limits, defined by its own nature and special object.” The Church’s competence extends to whatever relates to the salvation of souls and the worship of God — not to agricultural technique, climate resilience, or income diversification, except insofar as these serve as occasions for the exercise of virtue and the disposition of souls toward their eternal end.
Pius XI, in Quas Primas (1925), proclaimed the Social Kingship of Christ over all nations and every department of human life, insisting that “the Kingdom of our Redeemer encompasses all men” and that “men united in societies are no less subject to the authority of Christ than individuals.” Yet this reign is “primarily spiritual and relates mainly to spiritual matters,” as the same encyclical declares. The Church engages with temporal affairs only to the extent that they affect the salvation of souls — to ensure that the state does not impede the Church’s supernatural mission and that civil laws conform to the divine law. To transform the Church’s charitable apparatus into an agency for organic farming instruction and small business development is to invert the order established by Christ, subordinating the supernatural to the natural and reducing the Mystical Body of Christ to the level of a non-governmental organization.
The article quotes Nayek: “Among our various activities, we focus more on kitchen gardening so that they can produce something throughout the year on the fallow land in their backyards to meet their family’s needs and earn some income.” This is the language of a development worker, not of a Catholic priest or catechist. Nowhere in the article is there any mention of sacramental life, catechesis, prayer, the invocation of saints, or the supernatural virtues. The beneficiaries are taught to produce organic fertilizer from earthworms and cow dung — but not how to make a good Confession, not how to assist at the Most Holy Sacrifice of the Mass with proper disposition, not how to pray the Rosary for the conversion of sinners and the salvation of their immortal souls. The silence is deafening, and it is damning.
Laudato Si’: A Document of the Conciliar Apostasy
The article treats Laudato Si’ as though it were a legitimate magisterial document, worthy of implementation by Catholic charitable organizations. This assumption must be rejected categorically. Laudato Si’ was promulgated by Jorge Mario Bergoglio, an antipope who usurped the Chair of Peter following the death of the last valid pontiff. His encyclicals, like all his acts, lack any binding authority whatsoever. But the problem is not merely juridical — it is doctrinal and spiritual.
The encyclical Laudato Si’ is saturated with the errors condemned by the perennial Magisterium. It promotes naturalism — the reduction of the relationship between man and God to a relationship between man and “our common home,” the Earth — an error condemned by Pius IX in the Syllabus of Errors (propositions 1–7). It advances a form of indifferentism by treating all religious traditions as equally valid sources of ecological wisdom, placing Catholic teaching on the same level as pagan cosmologies — condemned by Pius IX (propositions 15–18) and by Gregory XVI in Mirari Vos. It implicitly endorses the evolution of doctrine by suggesting that the Church’s social teaching must “develop” in response to contemporary scientific consensus on climate change — the very error condemned by the First Vatican Council and by St. Pius X in Lamentabili Sane Exitu (propositions 57–65) and Pascendi Dominici Gregis.
St. Pius X, in Pascendi, identified the fundamental error of Modernism as the reduction of the supernatural to the natural, the transformation of faith into religious sentiment, and the subordination of dogma to the demands of contemporary science and philosophy. Laudato Si’ is a textbook application of this modernist method. It takes a genuine concern — the responsible stewardship of creation, which is indeed part of the natural law — and inflates it into a quasi-religious ideology that displaces the Gospel of Jesus Christ. When Caritas Bangladesh declares that kitchen gardening is “a part of Laudato Si’,” it is confessing that it has replaced the preaching of the Gospel with the promotion of organic agriculture.
Pius IX, in the Syllabus, condemned the proposition that “the Church ought to be separated from the State, and the State from the Church” (proposition 55), and that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (proposition 80). Laudato Si’ does precisely this: it reconciles the Church with the progressive environmentalist agenda, adopting the vocabulary and priorities of the United Nations Sustainable Development Goals rather than the vocabulary of the Gospel. The article’s reference to “climate resilience,” “socio-economic development,” and “vocational training” — all in partnership with the Bangladesh government’s Department of Agriculture — reveals the extent to which Caritas Bangladesh has become an instrument of secular development policy rather than an organ of the Church’s supernatural mission.
The Silence on Supernatural Realities
The most devastating critique of this article — and of the project it describes — is what it fails to mention. The beneficiaries are Muslims, Hindus, and perhaps some nominal Catholics in a region where 90% live in poverty. The article reports that Rubina Begum hopes to make her children “ideal farmers.” Not one word is spoken about the necessity of baptism, the grace of the sacraments, the reality of hell, the possibility of conversion to the Catholic Faith, or the eternal destiny of these souls.
This silence is not accidental. It is the inevitable consequence of the conciliar revolution’s embrace of false ecumenism and religious indifferentism — errors condemned repeatedly by the pre-conciliar Magisterium. Pope Pius XI, in Mortalium Animos (1928), declared: “The union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it.” The Caritas project, by contrast, operates on the implicit assumption that all religious traditions are equally valid and that the Church’s role is to improve material conditions rather than to bring souls into the one true Faith.
The article quotes Begum: “The taste of the food is better now than before.” This is the sum total of the spiritual fruit attributed to the project — improved taste of vegetables. Compare this with the fruits of authentic Catholic mission work: the conversion of pagans, the administration of the sacramests, the offering of the Holy Sacrifice for the living and the dead, the preaching of the Gospel of Jesus Christ and Him crucified. The contrast is not merely striking — it is the difference between the Church of Christ and the synagogue of Satan.
St. Pius X, in Lamentabili, condemned the proposition that “the progress of sciences requires a reform of the concept of Christian doctrine concerning God, creation, Revelation, the Person of the Incarnate Word, and Redemption” (proposition 64). The Caritas project embodies this condemned proposition: it has reformed Catholic social action to conform to the prevailing scientific and political consensus on climate change and sustainable development, abandoning the supernatural content of the Faith in the process.
The Deeper Apostasy: Caritas as Instrument of the Conciliar Sect
Caritas Internationalis, the global confederation of Catholic charitable organizations, was restructured after the Second Vatican Council to serve the conciliar agenda of dialogue, ecumenism, and engagement with the modern world. It is not an organ of the Catholic Church in the traditional sense but of the conciliar sect — a bureaucratic apparatus that channels the generosity of the faithful into programs aligned with the priorities of the United Nations and the World Economic Forum rather than with the deposit of Faith.
The article notes that the project “partners with the Bangladesh government’s Department of Agriculture.” This partnership is emblematic of the conciliar Church’s subordination to secular authority — the very error condemned by Pius IX in the Syllabus (propositions 19–20, 39–44). The Church does not need the permission or collaboration of secular governments to carry out its charitable mission. When Our Lord said “Freely you have received, freely give” (Matthew 10:8), He did not add “in partnership with the Department of Agriculture.”
The project also provides “sewing machines and training, seed funding for small businesses, support for traditional handicraft workers, and tree-planting initiatives.” These are laudable activities in the natural order, but they are not the mission of the Church. The Church’s mission is to teach, govern, and sanctify — to lead souls to heaven through the preaching of the Gospel, the administration of the sacraments, and the offering of the Holy Sacrifice. When Caritas Bangladesh teaches a Muslim woman to grow eggplant without pesticides, it is not fulfilling the Church’s mission — it is betraying it.
Pius XI, in Quas Primas, warned: “If rulers and legitimate superiors will have the conviction that they exercise authority not so much by their own right as by the command and in the place of the Divine King, everyone will notice how religiously and wisely they will use their authority.” The inverse is also true: when the Church’s charitable agencies exercise their functions in partnership with and subordination to secular authority, they lose their supernatural character and become indistinguishable from secular NGOs. This is precisely what has happened to Caritas Bangladesh.
Conclusion: The Abomination in the Temple
The Caritas Bangladesh project described in this article is a microcosm of the conciliar apostasy. It takes the name of a usurper’s encyclical — Laudato Si’, a document saturated with modernist errors — and uses it to justify the reduction of Catholic charitable activity to organic farming instruction, poultry cultivation, and small business development. It operates in partnership with secular government agencies. It serves beneficiaries of all faiths without any mention of the necessity of conversion to the Catholic Faith. It produces tangible natural benefits — better-tasting vegetables, modest income, reduced pesticide use — while remaining utterly silent about the supernatural realities that constitute the Church’s reason for existence.
This is the abomination of desolation standing in the holy place (Matthew 24:15). The temple of Catholic charity has been occupied by the spirit of the world, and the supernatural mission of the Church has been replaced by a naturalistic program of sustainable development. The faithful must reject this substitution utterly and return to the unchanging teaching of the pre-conciliar Magisterium: that the Church exists for one purpose alone — the salvation of souls through Jesus Christ, Our Lord, to whom be glory forever and ever. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.
Source:
In Bangladesh, Caritas project puts Laudato Si’ into practice for poor families (ewtnnews.com)
Date: 18.05.2026