Inclusivity Over Doctrine: The Conciliar Sect’s Naturalistic Turn in Disability Ministry
The Catholic News Agency portal (January 13, 2026) reports that the National Catholic Partnership on Disability (NCPD) received a “service award” from the American Catholic Historical Association (ACHA) for promoting “inclusivity” in parish and school programs for disabled individuals. The award was presented during a panel discussion in Chicago, where speakers like NCPD Executive Director Charleen Katra and University of Southern Mississippi professor Leah Parker framed disability ministry through secularist concepts of “belonging” and “rights” while omitting the Church’s supernatural mission to save souls.
Reduction of Faith Formation to Sensory Accommodation
Katra, a former special education teacher, reduced catechesis to a multisensory learning experience, stating:
“There are a lot of different ways to learn about God. Brandon needed multisensory learning that included a lot of visuals.”
This emphasis on sensory adaptation ignores the unchanging nature of Catholic truth (cf. Vatican I, Dei Filius), which must be handed down integrally, not fragmented according to psychological or therapeutic methods. The traditional Church accommodated disabilities while prioritizing sacramental validity and doctrinal clarity—as seen in pastoral provisions for the deaf, blind, or intellectually disabled that never compromised the integrity of the Mass or catechism. By contrast, Katra’s approach mirrors the Modernist error condemned by St. Pius X: adapting religion to human needs rather than conforming man to divine revelation (Pascendi Dominici Gregis, 1907).
Baptismal “Rights” vs. Supernatural Obligations
The panelists repeatedly invoked “baptismal rights” to justify their programs, with Katra declaring persons with disabilities must receive access
“to be educated in the faith; to live a sacramental life; and to respond to God’s call.”
While true in a limited sense, this language omits the Church’s primary duty: ensuring the faithful—regardless of ability—are taught unchanged doctrine and guided away from sin. The Syllabus of Errors (1864) condemns the notion that “the Church ought to adapt her doctrines to the needs of the times” (Proposition 64). Nowhere did the panel address the danger of sacrilegious communions or invalid sacraments in “inclusive” liturgies, a grave silence revealing the conciliar sect’s indifference to supernatural realities.
The Humanist Heresy: “Gifts” Without Repentance
Professor Leah Parker’s assertion that
“We’re all made in the image of God… We are incomplete without each other”
disguises a radical egalitarianism. The imago Dei does not negate the effects of Original Sin or the necessity of sanctifying grace. Traditional catechisms, such as the Catechism of St. Pius X, emphasize that all humans—abled or disabled—are equally bound to obey God’s laws and repent of sin. Parker’s statement, however, reduces the Church to a support group where “belonging” replaces conversion. This echoes the naturalism condemned by Pope Pius XI:
“The peace of Christ can only be in the Kingdom of Christ” (Quas Primas, 1925)
, not in therapeutic communities.
Awarding Apostasy: The ACHA’s Modernist Agenda
The ACHA’s decision to honor NCPD exposes its alignment with the conciliar sect’s false ecclesiology. Outgoing president Mary Dunn praised NCPD for promoting “real belonging,” revealing a church that values social integration over doctrinal fidelity. Meanwhile, the ACHA’s other award recipients—Harvard’s Kevin Madigan and Yale’s Carlos Eire—are products of institutions that reject Catholic integralism. Eire, a critic of traditional devotion, embodies the historical revisionism that fuels the neo-church’s rupture with tradition.
Omission of the Church’s True Mission
Notably absent from the panel was any mention of salvation, grace, or the Four Last Things. Katra’s warning that families leave the Church if their needs go unmet inverts the proper relationship between the faithful and the Church:
“The Church can’t not look at this… They go somewhere else that will meet their needs.”
This market-driven mentality contradicts Christ’s teaching:
“If any man will come after me, let him deny himself, and take up his cross, and follow me” (Matthew 16:24)
. The true Church administers sacraments and doctrine—not services—to guide souls to eternity, even when it demands suffering.
Conclusion: A Ministry of Naturalism
The NCPD’s work, however well-intentioned, operates within the conciliar sect’s framework of religious humanism. By prioritizing sensory accommodation over doctrinal clarity and sacramental validity, it perpetuates the errors of Vatican II’s Gaudium et Spes, which declared the Church “at the service of mankind.” In contrast, Pope Pius XI affirmed:
“The Church cannot submit to state demands when they contradict divine law” (Quas Primas)
. Until ministries for the disabled root themselves in the extraordinary form of the Roman Rite and pre-1958 catechisms, they remain complicit in the neo-church’s apostasy.
Source:
National Catholic Partnership on Disability wins service award from Catholic historians (catholicnewsagency.com)
Date: 13.01.2026