The National Catholic Register portal (EWTN News) reports on August 12, 2026, that the conciliar structure styling itself “St. Eugene Catholic Church” in Oklahoma City, under the direction of “Father” Jim Goins and lay administrator Sharon Blakely, has partnered with the secular nonprofit Undue Medical Debt to purchase and forgive $6.5 million in medical obligations using $25,000 in collected donations. The “pastor” explicitly frames this financial transaction as a realization of the biblical “year of favor,” challenging other parishes to engage in similar “friendly competition” of debt abolition. This maneuver epitomizes the conciliar church’s definitive apostasy: the total substitution of the supernatural mission of the Church—the salvation of souls through the Kingship of Christ and the dispensation of grace—for a purely naturalistic, NGO-style humanitarianism that renders the Cross superfluous.
The Naturalistic Reduction of the Jubilee to Financial Engineering
The cited article reveals the theological vacuum at the heart of the conciliar sect. “Father” Goins admits he “was also praying about that biblical concept of the year of favor… how that debts were to be forgiven,” yet the concrete realization of this “prayer” is a contract with a secular financial vehicle—Undue Medical Debt—which “purchase[s] these debts for pennies on the dollar” from “hospitals, health systems, and debt collectors.” The “year of favor” (annus Domini), which is the Incarnation and Redemption wrought by Christ the King (Pius XI, Quas Primas: “Christ is the year of favor for us”), is reduced to a leveraged buyout of distressed assets.
This is the hermeneutic of rupture made flesh: the sacred typology of the Jubilee (Leviticus 25), which prefigured the remission of sin and the restoration of man to God, is perverted into the remission of dollars and the restoration of credit scores. The “parish administrator” Blakely explicitly ties the fundraiser to the “Fourth of July holiday, calling it ‘250 years of America, let’s do a freedom from medical debt fundraising thing.'” Here the Regnum Christi is conflated with the American secular project; the “liberty of the sons of God” (Rom 8:21) is exchanged for financial solvency in the republic of man. As Pius IX condemned in the Syllabus of Errors (Prop. 55): “The Church ought to be separated from the State, and the State from the Church”—yet here the conciliar structure acts as an arm of the secular welfare state, baptizing its fiscal mechanisms with pious vocabulary.
The Silence of the Sanctuary: Absence of Christ, Sacraments, and Salvation
Read the report closely: there is not a single mention of the Holy Sacrifice of the Mass, the Sacrament of Penance, the Holy Eucharist, the state of grace, or the salvation of souls. The “pastor” tells his flock: “we’re all just one ER visit away from a medical debt… It has nothing to do with your character… It just happens and it ruins people’s lives.” This is a purely naturalistic anthropology. Man is presented not as a fallen creature in need of Redemption, but as a victim of systemic misfortune in need of liquidity.
St. Pius X in Lamentabili Sane Exitu condemned the Modernist proposition that “Faith, as assent of the mind, is ultimately based on a sum of probabilities” (Prop. 25) and 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” (Prop. 26). “Father” Goins’ operation is the perfect embodiment of this condemned pragmatism: “charity” is severed from Caritas (the theological virtue infused by the Holy Ghost) and redefined as efficient capital allocation. The “vice president of communications” for Undue, Daniel Lempert, inadvertently exposes the fraud: “The amount we pay reflects their value on the existing debt market. The difference is that we flip that market on its head for good and never collect a single penny.” This is high finance, not high theology. The conciliar “clergy” have become fund managers for the City of Man.
“Father” Goins and the Clericalization of Secular NGOs
The article inadvertently documents the usurpation of the ecclesiastical office by lay bureaucrats. Sharon Blakely, the “parish administrator,” is the operational brain: she “located the nonprofit organization,” “organized the fundraiser,” and manages the “friendly competition” challenge. “Father” Goins functions merely as a chaplain to the NGO, providing a religious veneer for a secular transaction. This inverts the divine constitution of the Church. Pius XI in Quas Primas teaches: “The Church, established by Christ as a perfect society, demands for itself by a right belonging to it… full freedom and independence from secular authority… in fulfilling the mission entrusted to it by God – to teach, govern, and lead all to eternal happiness… it cannot depend on anyone’s will.”
Here, the “mission” is outsourced to Undue Medical Debt. The “teaching” is a press release. The “governing” is a fundraising target. The “eternal happiness” is replaced by credit report repair. Canon 188.4 of the 1917 Code (cited in Defense of Sedevacantism) declares an office vacant when a cleric “Publicly defects from the Catholic faith.” To publicly defect from the supernatural end of the priesthood—salus animarum—in favor of a temporal end—debt relief—is a tacit resignation of the sacred character. “Father” Goins acts not as alter Christus offering the Unbloody Sacrifice, but as a social worker dispensing temporal palliatives. He has “defected from the Catholic faith” in its integral expression, embracing the “secularism of our times, so-called laicism” which Pius XI identifies as “the plague that poisons human society” (Quas Primas).
The Theft of the Church’s Patrimony for Worldly Praise
The faithful of this conciliar structure donated $25,000—money given for the support of divine worship and the propagation of the Faith—only to see it funneled into a secular debt-buying scheme. The article notes the donations “caught fire” because “parishioners responded fervently to the idea.” This fervor is not for the Regnum Dei, but for the Regnum Hominis. Pius XI warns: “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… the entire human society had to be shaken” (Quas Primas, citing Ubi Arcano). By removing Christ the King from the center of parish activity and installing the “scourge of medical debt” as the antagonist to be defeated by financial engineering, “St. Eugene’s” shakes its own foundations.
The “challenge” to other parishes to “beat us” transforms the Communio Sanctorum into a competitive philanthropy league. Blakely’s statement—”When we all help each other, it’s really easy to get along in this world when we’re all together”—is the anthem of the Masonic “universal brotherhood” condemned by Leo XIII in Humanum Genus and Pius IX in the Syllabus (Prop. 15, 16, 17, 18 on Indifferentism). It is the civiltà dell’amore of the conciliar sect: a horizontal solidarity that excludes the vertical dimension of worship and truth.
Symptomatic of the Conciliar Apostasy: Gaudium et Spes Realized
This event is not an anomaly; it is the logical fruit of the Second Vatican Council’s pastoral constitution Gaudium et Spes, which directed the Church’s gaze from the City of God to the “joys and hopes, griefs and anxieties of the men of this age.” The conciliar “clergy” have internalized the Modernist error condemned by St. Pius X in Pascendi: “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” (Lamentabili, Prop. 59). Consequently, the “movement” adapts: in the 1960s it was liturgical revolution; in the 2020s it is medical debt relief. The form changes, the substance remains: the dethronement of Christ the King.
The “False Fatima Apparitions” document correctly identifies the strategy of the enemies of the Church: “Diversion from Apostasy… The message focuses on external threats (communism), omitting the main danger: modernist apostasy within the Church.” Today, the “external threat” is medical debt; the “internal apostasy” is the silence of the “priest” regarding the one thing necessary. The “Miracle of the Sun” was “mass optical manipulation… and mass panic and autosuggestion”; the “miracle” of Oklahoma City is mass financial manipulation and autosuggestion that the Church’s mission is accomplished when the ledger balances.
Extra Ecclesiam nulla salus. There is no salvation in the balancing of accounts. The true Church, the Ecclesia Militans persevering in the Tradition of the Fathers and the Mass of the Ages, knows that the only “debt” that matters is the peccatum owed to Divine Justice, paid solely by the Sanguis Christi on the Altar. The conciliar sect’s “year of favor” is a counterfeit currency; its “freedom from debt” is slavery to the world. Regnavit a ligno Deus—God has reigned from the Cross, not from the spreadsheet of Undue Medical Debt.
Source:
Oklahoma Catholic Parish Launches Medical‑Debt Relief Effort to Help Families Facing Crushing Bills (ncregister.com)
Date: 12.08.2026