The Conciliar Sect’s Naturalistic Palliative for the Elderly: Managing Death Without Supernatural Life
The National Catholic Register, mouthpiece of the conciliar sect’s “conservative” wing, publishes a commentary by Andrea M. Picciotti-Bayer, legal analyst for EWTN News, marking the tenth anniversary of the modernist manifesto Amoris Laetitia. The article reports that the usurper “Pope” Leo XIV (Robert Prevost) will convene the presidents of the world’s “bishops’ conferences” at the Vatican October 7–14, ostensibly to discuss “handing on the faith through the family.” The author recounts personal anecdotes of caring for aging parents, laments the spread of assisted-suicide laws in thirteen U.S. states plus D.C., cites lawsuits filed by conciliar “bishops” and “religious orders” seeking exemptions from cooperation mandates, and quotes the antipope’s September 27 address at Lourdes denouncing “false compassion.” The thesis is clear: the conciliar sect’s response to the culture of death is a naturalistic, juridical, and sentimental palliative that utterly fails to proclaim the Kingship of Christ or the necessity of the true sacraments for eternal salvation.
The Usurper’s Synod: A Parliament of Apostates
The article opens with the announcement that “Pope Leo XIV will convene the presidents of the world’s bishops’ conferences.” This is not a gathering of the Catholic episcopate. Since the usurpation of the See of Peter by John XXIII in 1958, the men occupying episcopal sees in the official structures have received the Novus Ordo “episcopal consecration,” a rite stripped of the essential form and intention for the sacrament of Order, as demonstrated by Archbishop Marcel Lefebvre’s own doubts and the subsequent invalidity of the 1968 Pontificale Romanum. These “presidents” are functionaries of a paramasonic structure, the “Church of the New Advent,” convened by an antipope who, by public adherence to the heresies of Vatican II (religious liberty, ecumenism, collegiality, the new mass), has ipso facto lost all jurisdiction. As St. Robert Bellarmine teaches: “A manifest heretic cannot be Pope… he who is not a Christian is not a member of the Church, and a manifest heretic is not a Christian… therefore, a manifest heretic cannot be Pope” (De Romano Pontifice, II, 30). The “bishops’ conferences” themselves are a conciliar novelty, unknown to Tradition, embodying the collegiality that subverts the monarchical constitution of the Church established by Christ.
Amoris Laetitia: The Magna Carta of Sacramental Adultery
The commentary celebrates “ten years after Amoris Laetitia,” the apostolic exhortation of the antipope Francis (Jorge Bergoglio) which, in its Chapter VIII, permits the divorced and “remarried” to receive “Communion” while living in objective adultery. This document is the quintessence of the modernist evolution of dogma condemned by St. Pius X in Lamentabili sane exitu (1907): “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places” (proposition 59). Amoris Laetitia makes the Sixth Commandment a mere “ideal” subject to “discernment,” destroying the indissolubility of marriage defined by the Council of Trent (Session XXIV, Canon 7). To cite this document as a framework for “handing on the faith” is to hand on the poison of Modernism.
Naturalistic Juridicism: Fighting the Culture of Death on Its Own Terms
The author details lawsuits filed by “Bishop John Barres,” “Bishop Thomas Paprocki,” “Cardinal Blase Cupich,” and various “orders of nuns” against state assisted-suicide laws. These legal actions are fought on the ground of “religious freedom” and “conscience exemptions” — the very errors condemned by Pope Pius IX in the Syllabus of Errors (1864): “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” (Error 77) and “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). By seeking “exemptions” within the liberal legal order, the conciliar hierarchy implicitly accepts the legitimacy of the secular state’s sovereignty over life and death, denying the Social Kingship of Christ the King proclaimed by Pius XI in Quas Primas: “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ… Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ”. The lawsuits are not a defense of the Faith; they are a negotiation of surrender.
The “Throwaway Culture” Rhetoric: Stolen Language, Empty Content
The author deploys the phrase “throwaway culture,” a favorite slogan of the modernist antipopes from Francis to Leo XIV. This terminology is a deliberate substitution for the Catholic doctrine of the sanctity of life rooted in the Imago Dei and the Redemption. It reduces the horror of euthanasia to a sociological critique of consumerism, avoiding the theological reality: assisted suicide is a mortal sin crying to heaven for vengeance, a direct violation of the Fifth Commandment, and a usurpation of God’s sole dominion over life and death. The article quotes the antipope at Lourdes: “No human law should make them lose the certainty of their dignity… rejecting the temptation to cause death under the guise of ‘false compassion.'” This is Pelagian moralizing. True compassion is misericordia — suffering with the dying by bringing them the true Sacraments of Penance, Extreme Unction, and Viaticum administered by a validly ordained priest, preparing the soul for the Particular Judgment. The conciliar sect’s “palliative care” and “respite for caregivers” are corporal works of mercy severed from their supernatural end, corporaliter tantum, which St. James condemns: “If a brother or sister be naked, and want daily food: And one of you say to them: Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit? So faith also, if it have not works, is dead in itself” (James 2:15–17) — but here the works are alive while the supernatural faith is dead.
Silence on the Supernatural: The Gravest Accusation
The article mentions “calling the priest” and “speaking plainly about death and God’s mercy,” but nowhere does it specify the necessity of a validly ordained priest, the true Mass of the Ages, the traditional rite of Extreme Unction (not the Novus Ordo “Anointing of the Sick” which often omits the anointing of the senses and the form “Per istam sanctam unctionem…”), or the obligation of the dying to receive Viaticum in a state of grace. It speaks of “praying beside them” but not of the Indulgentiae, the Commendatio Animae, the Subvenite. The author writes: “Many of the elderly today approach death unsure that God wants them to be with him in heaven.” This uncertainty is the direct fruit of the conciliar sect’s destruction of the doctrine on Hell, Purgatory, and the necessity of the Church for salvation (Extra Ecclesiam Nulla Salus). The “faith” being “handed on” is a vague theistic moralism, not the fides quae creditur of the Council of Trent.
The Colombian Warning: Natural Law Without the Legislator
The author cites Colombia’s 2022 Constitutional Court ruling decriminalizing assisted suicide despite a “strong family culture,” concluding: “A strong family culture is no guarantee. It has to be defended on purpose.” This is a tacit admission that natural law, severed from its Divine Legislator and the supernatural grace of the true Church, is impotent. Pius XI taught in Quas Primas: “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 Colombian “family culture” is a withered branch cut from the Vine (John 15:5). The conciliar sect’s strategy of “defending on purpose” through courts and “civil society” is the error of Clerico-Liberalism condemned in the Syllabus (Section IV).
The “Burden” of Love: Sentimental Substitute for the Cross
The author’s personal narrative — “My father wrestles with the irritability that often accompanies physical limitations… My parents have renewed vigor… My children carry home fond memories… an early education in the hardships of aging and the need for compassion” — reduces the mystery of redemptive suffering to a pedagogical exercise in empathy. St. Paul’s command to the Galatians (Galatians 6:2) to “bear one another’s burdens” is cited, but the burden (baros) in context is the burden of sin and the moral law, fulfilled in the Law of Christ which is the Cross. The article’s “burden” is laundry, noise, and irritability. This is the cult of man denounced by Pius XI: the “secularism of our times, so-called laicism” which “began with the denial of Christ the Lord’s reign over all nations.” The true handing on of the faith is the transmission of the depositum fidei entire and inviolate, the celebration of the Unbloody Sacrifice of Calvary, the administration of the true Sacraments, and the formation of souls for the Beatific Vision — not a month of “Scrabble and soup.”
EWTN and the Conscience Project: Instruments of the Neo-Church
The author is identified as “a legal analyst for EWTN News, and director of the Conscience Project.” EWTN, founded by the late Mother Angelica, has long served as the media arm of the “indult” and “conservative” wing of the conciliar sect, promoting the false apparition of Fatima (exposed in the context file as a Masonic psychological operation), the “Divine Mercy” devotion of the pseudo-mystic Faustina Kowalska (whose writings were placed on the Index under Pius XII), and the legitimacy of the usurpers in Rome. The “Conscience Project” defends “religious liberty” — the very error condemned by Gregory XVI (Mirari Vos), Pius IX (Quanta Cura, Syllabus), Leo XIII (Libertas), and Pius XI (Quas Primas). By framing the battle as one for “conscience exemptions,” the conciliar sect capitulates to the Masonic principle that the State grants rights which the Church must petition to retain.
Conclusion: The Abomination of Desolation Administers Placebos
The commentary is a masterpiece of conciliar deception: it uses Catholic vocabulary (family, faith, sacraments, mercy, dignity, burden, Galatians) to mask a completely naturalistic, humanitarian, and juridical agenda. The “faith” handed on is the faith of the Church of the New Advent, a counterfeit religion that has “transformed the truth of God into a lie” (Romans 1:25). The elderly in the conciliar sect’s nursing homes are denied the true Extreme Unction, the true Viaticum, the true Mass, and the true priesthood. They are offered “palliative care,” “legal exemptions,” and “accompaniment” — placebos for the dying. As St. Cyprian warned: “He cannot have God for his Father who has not the Church for his Mother.” The structures occupying the Vatican are not the Church; they are the abomination of desolation standing in the holy place (Matthew 24:15). The only remedy for the culture of death is the integral restoration of the Catholic Priesthood, the Holy Sacrifice, the Sacraments, and the Social Kingship of Christ the King — Instaurare omnia in Christo. Everything else is noise.
Source:
We Hand On the Faith by Carrying Each Other’s Burdens (ncregister.com)
Date: 07.10.2026