Vatican News portal (December 29, 2025) describes activities of the “Daughters of Charity” in Nizhnyj Tagil, Russia, emphasizing collaboration with state institutions and interfaith service while omitting the supernatural purpose of Catholic missions. The report celebrates “hot meals for children,” assistance to homeless individuals, and tuberculosis patients through secular partnerships, framing the religious life as social work devoid of doctrinal substance. This modernist distortion of charity epitomizes the conciliar sect’s abandonment of extra Ecclesiam nulla salus (outside the Church there is no salvation).
Reduction of the Church’s Mission to Naturalistic Humanism
The article declares the sisters’ purpose is to offer “a silent witness, sharing a small seed of hope” rather than proclaiming Christ as King. Pius XI condemned this inversion of priorities in Quas Primas: “When once men recognize… the royal prerogatives of Christ, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.” By boasting that “we helped both Orthodox and Muslims, but that was not an issue,” the sisters reject their duty to convert souls, reducing the Faith to ethical philanthropy. The 1907 encyclical Pascendi Dominici Gregis explicitly condemns such naturalism: “The Modernists… make conscience and science supreme guides of life, leaving no room for faith, authority, or divine law.”
“Many of the children were not believers. Gradually, we helped both Orthodox and Muslims, but that was not an issue; we needed to show them that someone loves them.”
This statement exposes the apostasy of the “Daughters of Charity.” The Council of Florence’s Cantate Domino (1442) anathematizes those asserting “pagans, Jews, heretics… can be saved” without submission to the Roman Pontiff. Nowhere does the article mention administering sacraments, catechizing children in Catholic doctrine, or addressing the eternal consequences of dying in schism or unbelief.
“Silent Witness” as Capitulation to Apostasy
The sisters’ so-called “silent witness” constitutes cowardice before Christ’s command: “Go ye into the whole world and preach the gospel to every creature” (Mark 16:15). Pius IX’s Syllabus of Errors condemns the proposition that “the Church ought to be separated from the State, and the State from the Church” (Error 55). Yet the “Children’s Club Care” operates as a state-collaborative NGO, with the headmistress of “school no. 41” dictating terms of engagement. The article celebrates obtaining “grants from the Vincentians’ Slovakia Province” and donations from a “St Vincent’s Bag food collection,” reducing spiritual works to fundraising campaigns. True Catholic missions prioritize Mass and sacraments over social programs—elements conspicuously absent from this report.
The Naturalization of Charity
Ulyana’s testimony—“the club helped in my development as a person. It molded my creativity and talent, so now I am a designer”—exposes the neo-church’s substitution of earthly fulfillment for eternal salvation. Contrast this with St. Vincent de Paul’s actual teaching: “The Church… has no aim other than to conduct men to God.” The sisters’ tuberculosis outreach focuses on obtaining “legal documents” and “social benefits,” treating grace as a bureaucratic commodity. When the article states they “offer a pastoral service to parishioners,” it deliberately obscures whether this includes valid sacraments or heretical novelties like communion for the divorced. Pius X’s Lamentabili Sane condemns the modernist error that “the dogmas of faith are to be understood only according to their practical sense” (Proposition 26).
Submission to Secular Authority
The sisters’ collaboration with state hospitals and schools manifests the conciliar sect’s betrayal of Quas Primas’ teaching that “rulers of states… fulfill this duty themselves and with their people” by submitting to Christ’s reign. Instead, they function as NGO workers, “ferry[ing] patients to offices” and “cover[ing] all the expenses.” Their annual “performances for various occasions” parallel the Vatican II-era desacralization condemned in Archbishop Lefebvre’s 1974 Declaration: “We refuse… to break with our Catholic past.” The article’s closing appeal for donations (“support us in bringing the Pope’s words into every home”) confirms the operation’s financialization of faith—a far cry from St. Vincent’s warning against “losing sight of God in the midst of worldly business.”
The absence of any reference to the Tridentine Mass, confession, or Eucharistic adoration reveals this mission’s bankruptcy. True Catholic charity “comforts the afflicted and afflicts the comfortable,” demanding conversion as its first act of mercy. By contrast, this neo-church project comforts the comfortable in their errors while afflicting souls with the false promise of salvation without repentance.
Source:
Vincentians sisters’ mission of compassion for children in Russia (vaticannews.va)
Date: 29.12.2025