National Catholic Register portal reports that Bishop Shelton Fabre, chair of the USCCB Committee on Domestic Justice and Human Development, has urged Congress to restore funding to the Environmental Protection Agency and the Department of the Interior, invoking Genesis 2:15 and citing the environmental priorities of “Pope” Francis and “Pope” Leo XIV. The letter calls for increased federal spending on toxic waste cleanup, clean water infrastructure, air quality monitoring, and endangered species protection, framing these as matters of “care for creation” and the common good. This appeal reveals the utter theological bankruptcy of the conciliar sect, which has replaced the supernatural mission of the Church — the salvation of souls through the Most Holy Sacrifice and the sacraments — with a naturalistic program indistinguishable from secular environmentalist activism.
The Reduction of Divine Revelation to Political Lobbying
The letter opens by quoting Genesis 2:15: “In the Book of Genesis, God commands humanity ‘to cultivate and care for’ the Earth and its resources.” While the duty of stewardship is indeed part of the natural law, the context in which Bishop Fabre deploys this passage is telling. He does not cite it to remind the faithful of their obligations toward God as Creator and the need to order all things toward their supernatural end. Instead, he wields it as a proof-text for lobbying Congress to increase funding to two federal bureaucracies — the EPA and the Department of the Interior. This is a textbook example of what Pius XI condemned in Quas Primas: the removal of Christ and His law from public life, replaced by a purely naturalistic ordering of society.
The bishop writes that “adequate funding for EPA and DOI is necessary for our nation to safeguard our God-given, life-sustaining natural resources such as water, air, lands, and wildlife.” Nowhere does he mention that the greatest threat to these “vulnerable communities” is not pollution or climate change but the moral pollution of sin, the loss of faith, and the absence of the sacraments. The conciliar sect has so thoroughly absorbed the spirit of the world that it can no longer distinguish between the temporal order and the supernatural order. As Pope Leo XIII taught in Immortale Dei, the Church’s primary concern is the salvation of souls, and while the temporal order has its proper place, it must always be subordinated to the spiritual.
The Hermeneutic of Continuity as Cover for Revolution
Bishop Fabre explicitly “listed the environmental priorities of both Pope Francis and Pope Leo XIV” as justification for his appeal. This is significant. The conciliar sect has spent decades claiming a “hermeneutic of continuity” with the pre-conciliar Magisterium, yet here a bishop casually cites two men whose entire pontificates have been characterized by the promotion of a naturalistic, horizontal vision of the Church’s mission. The environmentalism of “Pope” Francis, particularly as expressed in Laudato Si’, represented a radical departure from the Church’s traditional teaching on the relationship between man and creation, elevating ecological concern to a quasi-sacred status while remaining silent on the far greater crises of abortion, contraception, and the destruction of the family.
By invoking Leo XIV alongside Francis, Bishop Fabre demonstrates that the conciliar sect operates with a unified ideological program regardless of which antipope occupies the Vatican. The “priorities” cited are not derived from the perennial Magisterium of the Church but from the political agenda of the post-conciliar establishment. This is precisely what the Syllabus of Errors condemned in Proposition 80: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.” The USCCB has done exactly this — reconciled the Church with secular environmentalism and presented it as Catholic teaching.
The Silence on the True Common Good
The letter speaks repeatedly of “the common good” and “human dignity,” phrases that have been emptied of their Catholic content by the conciliar sect and refilled with secular meaning. In authentic Catholic teaching, the common good is defined by St. Thomas Aquinas as the conditions necessary for the full development of the human person toward his ultimate end — the vision of God. The common good includes, above all, the right ordering of society toward Christ the King and the protection of the Church’s freedom to carry out her divine mission.
Pius XI, in Quas Primas, taught: “The kingdom of our Savior is primarily spiritual and relates mainly to spiritual matters.” He explicitly stated that while Christ has authority over temporal matters, the Church’s primary concern is the spiritual order. The USCCB’s letter inverts this hierarchy entirely. It says nothing about the common good of souls, nothing about the necessity of the Most Holy Sacrifice, nothing about the state of grace, nothing about the eternal destiny of the human person. Instead, it treats clean air, safe drinking water, and toxic waste cleanup as the primary concerns of the Church’s social teaching.
This is the logical fruit of the conciliar revolution. Dignitatis Humanae redefined religious freedom as a civil right, effectively declaring that the Church has no unique claim on truth and no special mission to proclaim Christ as King. Gaudium et Spes reoriented the Church toward “the joys and hopes, the griefs and anxieties” of the modern world. The USCCB’s environmental lobbying is simply the application of these conciliar principles to the political arena. The Church of the New Advent has become a NGO — a non-governmental organization indistinguishable from secular advocacy groups, distinguished only by its use of religious language to launder political agendas.
The Idolatry of “Care for Creation”
Bishop Fabre writes: “Congress should take care to ensure that these funds address environmental risks to God’s creation, especially for the most vulnerable amongst us.” The phrase “God’s creation” is deployed here not to evoke the majesty of the Creator but to sanctify a political program. This is a form of idolatry — the elevation of a temporal good to the status of a quasi-religious imperative. When Pius IX condemned the errors of modern liberalism in the Syllabus, he warned against precisely this kind of confusion: the subordination of divine truth to human political projects.
The letter makes no mention of the fact that the greatest threat to “God’s creation” is not carbon emissions or toxic waste but the abomination of desolation sitting in the holy place — the conciliar sect itself, which has destroyed the true Mass, corrupted the sacraments, and led countless souls to perdition through its false teaching. The USCCB does not address the spiritual catastrophe engulfing the nominally Catholic population in the United States. It does not call for the restoration of the Traditional Latin Mass, which has been effectively suppressed by the very authorities these bishops obey. It does not warn of the mortal danger of receiving “Communion” in the conciar sect, where the Novus Ordo “Mass” has been reduced to a table of assembly. Instead, it lobbies for Superfund cleanup programs and State Revolving Funds.
The Masonic Structure of the USCCB
It must be noted that the USCCB is not the Catholic Church. It is a civil corporation established by the conciar sect to coordinate the political activities of its bishops. The very structure — a “conference” of “bishops” operating through “committees” and issuing “letters” to Congress — reflects the bureaucratic, democratic model of the post-conciliar Church, which has replaced the hierarchical, sacramental structure established by Christ.
The USCCB’s environmental advocacy is part of a broader pattern in which the conciliar sect functions as a chaplain to the liberal democratic order. Rather than calling nations to repentance and to the public acknowledgment of Christ the King — as the Church has always taught and as Pius XI explicitly commanded in Quas Primas — the USCCB seeks to influence legislation within the existing secular framework. This is the very definition of the error condemned by Pius IX in Proposition 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.”
The USCCB does not call for the establishment of Christ’s social reign. It does not demand that the state recognize the Catholic Church as the one true Church. It does not insist that civil law conform to divine law. It asks only for funding increases for federal agencies. This is not the voice of the Church Militant. It is the voice of a paramasonic structure that has surrendered to the spirit of the age.
The Vulnerability of Souls
Bishop Fabre expresses concern for “the most vulnerable amongst us.” This phrase, repeated throughout the letter, is a hallmark of conciar rhetoric — it signals a commitment to social justice as understood by the secular left rather than to the spiritual welfare of souls. The most vulnerable people in the United States today are not those living near toxic waste sites. The most vulnerable are the millions of nominally Catholic souls who have been fed a counterfeit “Mass,” stripped of true catechesis, and left without access to the sacraments of confession and true Holy Communion. They are the souls for whom Christ died, now abandoned by the very men who claim to be their shepherds.
The USCCB does not address this crisis. It cannot address it, because to do so would require acknowledging that the conciliar revolution itself is the source of the catastrophe. It would require admitting that the “bishops” leading the USCCB are not true bishops but usurpers who have lost their jurisdiction through manifest heresy, as St. Robert Bellarmine taught: “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” It would require a return to the unchanging Tradition of the Church — the Traditional Latin Mass, the true sacraments, the integral teaching of the pre-conciliar Magisterium. This the USCCB will never do, because it is structurally incapable of repentance.
Conclusion: The Voice of the Neo-Church
The letter from Bishop Shelton Fabre and the USCCB is not a Catholic document. It is a political document issued by a bureaucratic apparatus that has severed itself from the true Church. It reduces the Church’s mission to environmental lobbying, empties Catholic language of its supernatural content, and serves the agenda of the secular state rather than the Kingdom of Christ. It is the voice of the neo-church — the abomination of desolation — calling upon Caesar to fund its naturalistic program while the souls entrusted to its care perish in ignorance and error.
The faithful must reject this counterfeit Church and return to the immutable Tradition: the Most Holy Sacrifice of the Mass, the true sacraments, the integral teaching of the Fathers and the Magisterium, and the social reign of Our Lord Jesus Christ the King. As Pius XI declared: “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” Not the EPA. Not the Department of the Interior. Not the United States Congress. Christ the King — and Him alone.
[The article content above is already included in the response]
Source:
U.S. Bishops Urge Congress to Restore Environmental Funding (ncregister.com)
Date: 20.05.2026