Conciliar Hierarchy Invokes Masonic Religious Liberty to Battle Assisted Suicide in Secular Courts
The National Catholic Register (EWTN) reports that the usurper “Archbishop” of New York, Ronald Hicks, has entered a federal lawsuit alongside the “Bishop” of Rockville Centre, John Barres, and several modernist female religious congregations—Carmelite Sisters for the Aged and Infirm, Dominican Sisters of Hawthorne, Missionary Sisters of St. Benedict, and Little Sisters of the Poor—to block New York’s assisted suicide law. The suit, orchestrated by the Masonic-aligned legal group Becket, secured a preliminary injunction from a federal judge halting enforcement against the plaintiffs. “Archbishop” Hicks declared the conciliar sect is “guided by the compassion of Jesus” but refuses to be forced to “harm” patients, framing the battle as a defense of “religious liberty.” This legal skirmish, replicated in Illinois by the “Archdiocese of Chicago” and “Diocese of Springfield,” manifests the total bankruptcy of the conciliar hierarchy: they fight the Culture of Death not with the Sword of the Spirit (Eph 6:17) but with the writs of Caesar, invoking the condemned heresy of religious liberty as their shield.
The Usurpation of Ecclesiastical Authority and the Fiction of “Religious Liberty”
The very premise of the lawsuit—that the “Archbishop” and “Bishop” possess legitimate ecclesiastical jurisdiction to sue in the name of the Church—is a juridical fiction. As St. Robert Bellarmine teaches (De Romano Pontifice), a manifest heretic ipso facto loses all jurisdiction and membership in the Church: “A non-Christian in no way can be Pope… a manifest heretic cannot be Pope” (Defense of Sedevacantism). The conciliar “hierarchy,” having publicly adhered to the heresies of Vatican II (religious liberty, ecumenism, collegiality), are not successors of the Apostles but functionaries of a paramasonic structure occupying the visible patrimony of the Church. Their recourse to the Becket Fund—a legal entity dedicated to the Americanist project of “religious freedom”—confirms their allegiance to the Masonic City, not the Civitas Dei. Pope Pius IX condemned the proposition that “The Church ought to be separated from the State, and the State from the Church” (Syllabus, Error 55); yet the neo-church builds its entire legal strategy on this very separation, demanding “exemptions” from a secular sovereign they implicitly recognize as the supreme temporal authority.
The Naturalistic Reduction of the Episcopal Office to NGO Litigation
The article reveals the purely naturalistic ontology of the conciliar “bishop”: he acts as a CEO of a healthcare nonprofit (ArchCare, Calvary Hospital) seeking a regulatory carve-out. “We refuse to allow New York to force us to harm the very ones we’ve been called to care for,” says Hicks. Note the language: not “we refuse to violate the Divine Law,” not “we excommunicate the legislators,” not “we interdict the hospitals,” but “we sue in federal court.” The munus regendi is reduced to litigation management. The Syllabus condemns the error that “The civil government… has a right to an indirect negative power over religious affairs” (Error 41); yet the plaintiffs *invoke* the civil government’s power (the judiciary) to restrain the legislature, submitting the Church’s rights to the adjudication of a secular tribunal. This is Gallicanism perfected: the Church becomes a supplicant before the State, begging for “liberty” to practice charity stripped of its supernatural finality. The “victory” of a preliminary injunction is a defeat for the Social Kingship of Christ, for it legitimizes the State’s claim to authorize murder, contingent only on a procedural “opt-out” for religious contractors.
“Compassion” Divorced from Truth: The Humanitarianism of the Neo-Church
Hicks appeals to the “compassion of Jesus” as a vague humanitarian sentiment, severed from the Veritas which is Christ Himself (John 14:6). This is the caritas of the Novus Ordo: a philanthropy that preserves biological life while ignoring the supernatural life of grace. The religious sisters named—orders long infected by the “renewal” of Perfectae Caritatis, many having abandoned the habit, the cloister, and the traditional Office—function as social service agencies. Their “charism” is now “palliative care,” not the salvation of souls. The article mentions Calvary Hospital as “devoted exclusively to the palliative care of adult patients with life-limiting illnesses.” There is zero mention of the Sacraments of the Dying (Extreme Unction, Viaticum), the Indulgences for the Poor Souls, or the duty to convert the dying. Quas Primas teaches that Christ’s Kingdom “encompasses all men… not only Catholic nations… but also all non-Christians” and that rulers must “publicly honor Christ and obey Him” (Quas Primas, citing Leo XIII). The lawsuit seeks not the conversion of New York to the Kingship of Christ, but a “conscience clause” within the Kingdom of Satan. This is the laicism Pius XI denounced: “the secularism of our times… its errors and wicked endeavors… began with the denial of Christ the Lord’s reign over all nations” (Quas Primas).
The Silence on the Social Kingship of Christ and the Duty of the State
The gravest accusation is the silentium. Nowhere in the article, the lawsuit, or the statements of the “Archbishop” is there a declaration that the State of New York has no right to legalize murder. The plaintiffs do not challenge the *intrinsic injustice* of the law (which cries to heaven for vengeance, Gen 4:10), but only its *application* to them. They accept the premise that the State *may* kill the innocent, provided the conciliar sect gets a waiver. This is the heresy of Americanism condemned by Leo XIII (Testem Benevolentiae): the adaptation of Catholic doctrine to the spirit of the Republic. The Syllabus condemns the proposition that “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State” (Error 77). By fighting for “religious liberty” rather than the Reign of Christ the King, the conciliar hierarchy capitulates to the laicism that Pius XI identified as the “plague that poisons human society” (Quas Primas). They are not witnesses of the King; they are lobbyists for a sectarian interest group.
Symptomatic Level: The Conciliar Sect as an Instrument of the Masonic City
The involvement of the Becket Fund—founded by alumni of the Mormon Church and funded by plutocrats—exposes the modus operandi of the neo-church: a controlled opposition that channels Catholic resistance into harmless legal channels, neutralizing the prophetic office of the Church. The “Two Lucias” dynamic applies here: the true Church (the Ecclesia Militans of Tradition) is isolated in the catacombs, while a counterfeit hierarchy occupies the sees, issuing statements crafted by PR firms. The “victory” in court is a Potemkin village; the law remains, the killing continues, and the faithful are taught that “religious freedom” is the summit of Catholic political theology. St. Pius X condemned the Modernist proposition that “The Church is an enemy of the progress of natural and theological sciences” (Lamentabili, 57) and that “Truth changes with man” (58); the conciliar sect embodies this evolutionism, adapting its “witness” to the jurisprudence of the Supreme Court. Non praevalebunt (Matt 16:18)—but not through the briefs of Becket. The true remedy is the Restoration of All Things in Christ (Eph 1:10), beginning with the recognition that the See of Peter is vacant and the conciliar structure is the abomination of desolation standing in the holy place (Matt 24:15).
Source:
New York Archbishop Joins Religious Sisters in Suing State over Assisted Suicide Law (ncregister.com)
Date: 31.10.2026