The EWTN News portal reports that the conciliar structure styling itself “St. Eugene Catholic Church” in Oklahoma City, under the direction of its “pastor” Fr. Jim Goins, has partnered with the secular nonprofit Undue Medical Debt to purchase and forgive $6.5 million in medical obligations for a “gift” of $25,000. The “priest” frames this financial transaction as a realization of the biblical “year of favor,” organizing a “10-bucks Sundays” collection tied to the Fourth of July holiday as a “freedom from medical debt” campaign, and challenging other conciliar parishes to a “friendly competition” to “beat” their total. This humanitarian stunt exposes the neo-church’s total abandonment of the supernatural mission for naturalistic philanthropy, reducing the annus Domini to a credit-repair scheme.
The Facade of a “Parish” and the Nullity of Its “Ministry”
The article centers on a “parish” of the conciliar sect occupying the Vatican, led by a “priest” ordained in the invalid post-1968 rite of Paul VI. As the Defense of Sedevacantism file demonstrates, the line of usurpers beginning with John XXIII has defected from the Catholic Faith and fallen into manifest heresy; consequently, by the very fact (ipso facto) they have lost all jurisdiction and office (Canon 188.4; Cum ex Apostolatus Officio). Fr. Goins holds no canonical mission from the true Church; his “parish” is a paramasonic structure devoid of the character of the true priesthood and the sacraments of salvation. Any “charity” exercised therein is merely human philanthropy, stripped of gratia sanctificans and meritorious value before God. The EWTN News portal, a propaganda organ of the neo-church, naturally celebrates this simulacrum of piety.
Linguistic Engineering: The Vocabulary of the NGO, Not the Bride of Christ
The rhetoric employed by Goins and his administrator, Sharon Blakely, is indistinguishable from that of a secular rotary club. The “scourge of medical debt” “haunts credit reports”—a purely financial metaphysics. The biblical annus acceptabilis Domini (Is 61:2; Lk 4:19), the Year of the Lord’s Favor, which signifies the remission of sins and the liberation from the bondage of Satan, is blasphemously reduced to the cancellation of hospital invoices. Blakely’s “250 years of America, let’s do a freedom from medical debt fundraising thing for the Fourth of July” fuses the Civitas Dei with the Civitas Terrena in a display of Americanism condemned by Leo XIII (Testem Benevolentiae, 1899). The call for a “friendly competition” among parishes to “beat us” transforms the opus Dei into a gamified fundraising metric. Lex orandi, lex credendi—the language of the marketplace has replaced the language of the Sanctuary.
Theological Bankruptcy: Quas Primas vs. The Kingdom of the Credit Score
Pius XI, in Quas Primas (1925), teaches that the Kingship of Christ is primarily spiritual (“hoc regnum spiritali maxime spectat“) and that peace comes only from the recognition of His royal rights over individuals and states: “Pax Christi in regno Christi.” He condemns the plague of laicism which denies Christ’s reign over nations. Goins’ initiative is the perfect inversion of this doctrine: it seeks temporal peace (solvency) through human means (NGO finance), explicitly ignoring the supernatural order. The article breathes not a word of the Most Holy Sacrifice, the Sacraments, Confession, the State of Grace, or the Last Judgment. The “debt” that haunts the soul is sin (reatus culpae and reatus poenae), not a balance owed to a hospital billing department. To pretend otherwise is the heresy of Naturalism, condemned in the Syllabus of Errors (Prop. 3, 55, 56): “Human reason… is the sole arbiter of truth… The Church ought to be separated from the State.” Here, the “Church” acts as a mere agent of the State’s financial system.
The “Year of Favor”: A Modernist Perversion of Scripture
Goins invokes the “biblical concept of the year of favor… debts were to be forgiven.” This is the hermeneutic of Modernism condemned by St. Pius X in Lamentabili Sane Exitu (1907) and Pascendi Dominici Gregis (1907). The Modernist treats Scripture as a repository of religious experience adaptable to contemporary “needs” (Prop. 59: “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and places“). The Jubilee in Leviticus 25 and Isaiah 61 prefigures the Messianic remission of sin accomplished on the Cross, not a leveraged buyout of distressed assets. By applying the “Year of Favor” to medical bills, Goins commits the category error of the ages: confusing the City of God with the City of Man. St. Augustine warns: “Two loves have made two cities” (De Civitate Dei, XIV, 28). This “parish” serves the earthly city exclusively.
Symptomatic of the Conciliar Apostasy: Gaudium et Spes in Action
This event is the rotten fruit of Vatican II’s Gaudium et Spes, which turned the Church’s gaze from heaven to the world, from salvation to human development. The partnership with Undue Medical Debt—a secular entity operating on “pennies on the dollar” market mechanics—exemplifies the ecumenism of the trenches with the spirit of the world. The “pastor” admits: “It has nothing to do with your character… It just happens and it ruins people’s lives.” This is a Pelagian denial of Providence and the moral order. Suffering, illness, and poverty are mysterium crucis, occasions for merit and detachment, not merely “systemic failures” to be engineered away by a nonprofit. The silence on eternal destiny is the gravissima accusatio. As Pius XI wrote: “When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed” (Quas Primas, citing Ubi Arcano). The neo-church has removed Christ from charity, leaving only social work.
The Masonic Signature: “Freedom” and “Debt” as Tools of Control
The False Fatima Apparitions file details the Masonic obsession with dates and “liberation” rituals. The timing—Fourth of July, “250 years of America”—the language of “freedom from debt,” and the “friendly competition” among cells (parishes) bear the hallmarks of social engineering, not supernatural grace. The Undue Medical Debt model—buying debt for “pennies on the dollar” because the debtors are “least able to pay”—is a financialization of mercy, a simulacrum of the Jubilee designed to stabilize a usurious system (the “healthcare system”) that the Syllabus would condemn as contrary to natural law and divine sanction (Prop. 56, 57). The true Church anathematizes the usurer; the neo-church partners with his debt collectors to clean up the ledger.
Conclusion: No Salvation in the Structures of the Antichurch
The “medical debt relief” of St. Eugene is a sign of the times: the abomination of desolation standing in the holy place (Mt 24:15), dispensing temporal aspirin to souls dying of sin. Extra Ecclesiam nulla salus. The true remedy for the “crushing bills” of the soul is the Most Holy Sacrifice of the Mass, the Sacrament of Penance, and the Kingship of Christ the King over every facet of life. The conciliar sect offers only bankruptcy of the spirit disguised as solvency of the flesh. Let the faithful flee these structures (fugite ex medio eius, Jer 51:6) and cleave to the Tradition of the Fathers, where the Year of the Lord’s Favor is found in the Confessional, not the counting house.
Source:
Oklahoma Catholic parish launches medical‑debt relief effort to help families facing crushing bills (ewtnnews.com)
Date: 12.08.2026