The EWTN News portal reports that the “Cardinal” Blase Cupich of the Archdiocese of Chicago, together with two orders of conciliar “sisters” — the Carmelite Sisters for the Aged and Infirm and the Little Sisters of the Poor — have filed a federal lawsuit against the State of Illinois to halt enforcement of its recently enacted assisted suicide law. The statute, signed by Governor JB Pritzker in December 2025, permits physicians to prescribe lethal medication to terminally ill patients. The plaintiffs, represented by the religious liberty law firm Becket, argue that the law compels them to violate their “faith” by forcing them to discuss suicide as an “option” and to allow the act in their facilities, citing the First Amendment as their shield. “Cardinal” Cupich declared the Church “oppose[s] efforts to undermine human dignity,” while Mother Mary Rose Heery insisted the “sisters” cannot replace their promise of care with “help ending their lives.” This legal maneuver, mirrored by similar suits in New York and Illinois involving other conciliar “bishops,” exposes the theological bankruptcy of the conciliar sect: it invokes the Masonic idol of religious liberty to negotiate coexistence with a murderous state, while abandoning the Social Kingship of Christ which alone can condemn such laws as null and void ab origine.
The Idolatry of Religious Liberty: A Masonic Substitute for the Rights of Christ the King
The lawsuit’s entire foundation rests on the First Amendment of the United States Constitution — a document rooted in Enlightenment naturalism which declares that “Congress shall make no law respecting an establishment of religion.” The conciliar plaintiffs do not argue that the Illinois law is intrinsically evil and therefore lex injusta non est lex (an unjust law is no law at all), binding no conscience and demanding absolute non-compliance. Instead, they petition the secular court for a privilege — an exemption — to practice their “faith” within a framework that legitimizes the state’s usurpation of God’s dominion over life and death. This is the practical application of the heresy condemned by Pope Pius IX in the Syllabus of Errors (1864): “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). By seeking “terms” with the secular power through the courts, “Cardinal” Cupich implicitly acknowledges the state’s competence to define the limits of moral action, reducing the immutable Law of God to a mere “religious belief” subject to constitutional balancing tests.
Pope Pius XI, in Quas Primas (1925), thundered against this very inversion: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed, because the main reason why some have the right to command and others have the duty to obey was removed.” The conciliar sect, by founding its resistance on “religious freedom,” confirms the Masonic principle that the State is the source of rights (Error 39, Syllabus: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits”). They do not demand the repeal of the law in the name of Christ the King; they ask only for a carved-out sanctuary for their private conscience. This is not the libertas Ecclesiae (freedom of the Church) taught by Leo XIII in Libertas Praestantissimum — the freedom to teach, govern, and sanctify without hindrance — but the libertas perditionis (freedom of perdition), the liberty to error condemned by Gregory XVI in Mirari Vos.
Conciliar ‘Clergy’ as Agents of the Naturalistic Order
The linguistic choices of the article and the plaintiffs reveal the naturalistic mentality governing the conciliar hierarchy. “Cardinal” Cupich speaks of “advocating and caring for the sick and dying as our faith demands,” reducing the Church’s divine mandate to advocacy — a secular political activity. Mother Heery speaks of a “vocation to give witness… that their lives remain precious,” framing the supernatural reality of the soul’s eternal destiny in the language of humanitarian dignity. There is no mention of the state of grace, the necessity of the Sacraments, the horror of mortal sin, or the Final Judgment. The “sisters” are presented as healthcare providers facing “fines and penalties,” not as spouses of Christ facing the loss of eternal salvation for formal cooperation in murder.
This silence is the gravest accusation. St. Pius X, in Lamentabili Sane Exitu (1907), condemned the Modernist error that “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Proposition 26). The conciliar plaintiffs act as if the Fifth Commandment is a “policy position” or a “religious belief” for which they seek legal accommodation, rather than a precept of the Natural and Divine Law written on every human heart (Romans 2:15). Their “faith” is reduced to a sentiment protected by the Bill of Rights. The “Cardinal” and the “sisters” function as functionaries of the neo-church, perfectly integrated into the paramasonic structure occupying the Vatican, whose primary dogma is dialogue and whose primary virtue is tolerance.
The Theological Bankruptcy of ‘Conscience Exemptions’ in a Regime of Death
The lawsuit argues that the “sisters” will be forced to “abandon their religious beliefs… or face significant fines and penalties.” This framing accepts the state’s coercive power as legitimate, merely asking for a dispensation. True Catholic resistance, grounded in the theology of St. Robert Bellarmine and the Code of Canon Law (1917), Canon 188 §4, recognizes that a law commanding intrinsic evil — the direct killing of the innocent — possesses zero binding force. As the Defense of Sedevacantism file demonstrates, Bellarmine teaches that “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.” Analogously, a civil law that commands murder ipso facto loses its juridical character; it is not a law but an act of violence (lex injusta non est lex).
The conciliar “bishops” (Paprocki, Barres, Cupich) do not declare the law null. They do not instruct the faithful that obedience to it constitutes formal cooperation in murder, reserving the penalty of excommunication latae sententiae. They do not invoke the authority of Christ the King to bind the consciences of Catholic legislators, judges, and governors. They run to the secular court — the very tribunal of the Masonic city — begging for a temporary restraining order. The article notes that in the previous Paprocki suit, “the state agreed to a temporary block of the law later in the month, though the block only applied to the plaintiffs in that suit.” This is the fruit of their strategy: a fragmented, temporary, legalistic truce that leaves the law intact for the rest of society, implicitly conceding the state’s right to kill the “non-exempt.” It is the modus vivendi of the Church of the New Advent: manage the slaughter, don’t stop it.
Symptomatic Level: The Fruit of Vatican II’s ‘Dignitatis Humanae’ and False Ecumenism
This lawsuit is the direct, inevitable fruit of the Second Vatican Council’s Declaration Dignitatis Humanae, which proclaimed a “right to religious freedom” based on human dignity rather than on the Truth. The conciliar sect’s entire legal strategy is built on this false premise. The article reveals the ecumenical dimension of this apostasy: “In August, Springfield Bishop Thomas Paprocki joined a Lutheran nursing home and a group of doctors to sue the state…” Here is the conciliar church in action: a “Catholic bishop” making common cause with heretics (Lutherans) and secular professionals in a secular court, united not by the Faith, but by a shared commitment to the Masonic “conscience clause.”
Pope Pius IX condemned this in the Syllabus (Error 18): “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.” The joint lawsuit operationalizes this heresy. The “Cardinal” and the “sisters” are not defending the Rights of God; they are defending their institutional turf within the secular order. They are NGOs with sacraments (invalid ones, under the new rites), seeking government contracts (Medicaid/Medicare funding for their nursing homes) while demanding the “right” to opt out of the killing the government mandates. It is a commercial transaction disguised as martyrdom.
The Illusion of Resistance: Complicity Through Legalism
The conciliar sect’s “resistance” is a theatrical performance designed to maintain credibility with the dwindling conservative remnant. By suing under the First Amendment, they legitimize the very framework — liberal democracy, separation of Church and State, religious pluralism — that produced the assisted suicide law. They cannot attack the root (the denial of Christ’s Kingship) because they have formally abandoned it at Vatican II. The “Cardinal” Cupich, a manifest modernist who has promoted the LGBT agenda and the Synod on Synodality (the engine of the conciliar revolution), is not a defender of the Faith. He is a manager of the controlled opposition.
The “sisters” involved — the Carmelite Sisters for the Aged and Infirm and the Little Sisters of the Poor — are corporate entities of the conciliar structure. Their “vow of obedience” is to a hierarchy that teaches error (religious liberty, ecumenism, collegiality). Their “charism” has been reduced to eldercare management. The article notes they “will have to proactively discuss the ‘option’ to commit suicide.” A true Religious, formed in the Spirit of St. Teresa of Avila or St. Jeanne Jugan, would rather see the convent burned to the ground than utter the word “suicide” as an “option” to a dying soul. The conciliar “sisters” sue to avoid the discussion; a true daughter of the Church would refuse the mandate and accept the martyrdom, knowing that “we must obey God rather than men” (Acts 5:29).
Conclusion: No Salvation Outside the True Church; No Justice Outside Christ the King
The lawsuit filed by “Cardinal” Cupich and the conciliar “sisters” is a scandalous spectacle of simulated resistance. It exposes the conciliar sect for what it is: a paramasonic structure occupying the visible patrimony of the Church, dedicated to the construction of the Masonic “City of Man” where the “rights of man” replace the Rights of God. They invoke the Constitution of 1789 to fight the legislation of 2025, unaware (or uncaring) that both are fruits of the same poisoned tree — the rejection of the Social Kingship of Our Lord Jesus Christ.
As Pius XI taught in Quas Primas: “If rulers of states therefore not refuse public veneration and obedience to the reigning Christ… everyone will notice how religiously and wisely they will use their authority.” The only solution to the culture of death is the conversion of the State to the Catholic Faith, the explicit recognition of Christ as King, and the subordination of civil law to the Divine Law. This is the mission of the true Church — the remnant faithful to the integral Tradition, governed by valid bishops holding the true Faith and the valid Sacraments, outside the conciliar sect. The conciliar “Cardinal” and his “sisters” have chosen the City of Man; they have their reward: a temporary injunction in a federal court. Veritas Domini manet in aeternum (The truth of the Lord endures forever).
Source:
Cardinal Cupich, Catholic religious sisters sue Illinois to halt assisted suicide law (ewtnnews.com)
Date: 03.09.2026