The EWTN news portal reports the case of 84-year-old Miriam Lancaster, who was offered Medical Assistance in Dying (MAID) upon arrival at a Vancouver hospital for treatment of back pain in 2025. After refusing, she was diagnosed with a minor sacral fracture and spent three weeks in hospital. Lancaster, a practicing Catholic, and her husband had previously both been offered euthanasia in the same hospital. Amanda Achtman of the Dying to Meet You Project stated that such offers “deflate and defeat a person’s sense of self-worth, self-esteem, and of value,” noting that in Canada, 1 in 20 deaths is now by MAID. The article presents this as a systemic issue within Canadian healthcare.
This incident is not merely a tragic medical ethics failure but the direct, inevitable fruit of the **apostasy of the post-conciliar hierarchy**. The “conciliar sect” occupying the Vatican has systematically dismantled the Catholic social order, rendering it incapable of defending the most fundamental right—the right to life—thereby creating the vacuum in which a secular state can legally offer death as a “solution” to suffering. The complete theological and spiritual bankruptcy of the modernists is laid bare in their silence and implicit cooperation with such abominations.
The Social Reign of Christ the King: Abandoned by the Usurpers
The foundational error enabling state-sanctioned euthanasia is the rejection of the social kingship of Jesus Christ, a doctrine defined with absolute clarity by Pope Pius XI in his encyclical Quas Primas. The Pope taught that Christ’s kingdom “encompasses all men” and that “the state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men.” Consequently, “rulers of states” have the duty to “publicly honor Christ and obey Him,” for all authority derives from God. Pius XI explicitly warned that when “God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.”
The conciliar sect, beginning with the “antipope” John XXIII and his successors, has embraced the exact opposite. The “Second Vatican Council” produced the erroneous document Dignitatis Humanae, which proclaimed a “right” to religious freedom divorced from the moral law of God. This was a direct repudiation of the Syllabus of Errors of Pope Pius IX, which condemned the proposition that “it is no longer expedient that the Catholic religion should be held as the only religion of the State” (Error 77). By endorsing the separation of Church and State and the false dogma of “religious liberty,” the conciliar sect severed the public duty of societies to recognize Christ as King. This created the secularist, atheistic foundation upon which the Canadian state, and others, could legally enshrine the murder of the vulnerable as a “right.” The silence of “Pope” Leo XIV and his “bishops” in the face of Canada’s euthanasia epidemic is the logical outcome of their own modernist principles. They cannot condemn what their own doctrinal revolution has made possible.
Theological Subversion: From Life to “Quality of Life”
The shift from the inviolable sanctity of human life to the utilitarian calculus of “quality of life” is a direct import of Modernism, condemned by St. Pius X in his decree Lamentabili sane exitu. Proposition 58 of that decree states: “All the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.” This is precisely the naturalistic, hedonistic ethic underlying euthanasia: life is valuable only if it is pleasurable, productive, or free from suffering. The Catholic Church, before the conciliar apostasy, taught that life is a sacred trust from God, to be endured with the grace of Christ, especially in suffering united to the Cross.
The conciliar sect’s entire pastoral approach has been transformed into a therapy of human self-fulfillment. The “sick” are no longer seen as souls to be evangelized and prepared for death, but as problems to be “solved” through medical or, ultimately, lethal intervention. This is the “cult of man” denounced by Pope Pius XI. The “ministers” of the conciliar sect, from “parish priests” to “cardinals,” have largely been complicit through their silence, their focus on “accompaniment” and “dialogue” rather than the bold, uncompromising preaching of the doctrine of the sanctity of life. Their failure to excommunicate and publicly condemn Catholic politicians who legalize euthanasia is a damning proof of their own loss of the Catholic faith. They govern a “church” that has become a non-governmental organization (NGO) for human dignity as defined by the United Nations, not the Body of Christ.
The Sedevacantist Proof: A Hierarchy in Formal Heresy
The question inevitably arises: why does this apostasy persist unchecked? The theological answer, based on the immutable doctrine of the Church, is that the men occupying the Vatican since the death of Pope Pius XII in 1958 are not valid popes, and the “bishops” in communion with them are not valid pastors. This is not a personal opinion but a necessary conclusion from the teachings of St. Robert Bellarmine and the 1917 Code of Canon Law, as detailed in the source document on sedevacantism.
Bellarmine taught unequivocally: “a manifest heretic… by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” The conciliar “popes,” from John XXIII to Leo XIV, have publicly and obstinately embraced the heresies of Vatican II—religious liberty, collegiality, ecumenism, and the implicit denial of the social reign of Christ. Canon 188.4 of the 1917 Code states that an office becomes vacant “by the mere fact” of “publicly defect[ing] from the Catholic faith.” Therefore, the current occupant of the Vatican is not a “pope” but an antipope, and the entire structure he heads is a “paramasonic structure,” as correctly identified by traditional Catholic analysis.
This explains the systemic failure. A valid pope, armed with the power of the keys, would have condemned the Canadian euthanasia laws with an anathema, as Pope Pius IX condemned the errors of the Syllabus. A valid hierarchy would have taught the faithful that cooperating with MAID is a mortal sin leading to hell. Instead, we have the “abomination of desolation” in the holy place: a counterfeit “Church” whose “magisterium” is silent or ambiguous, whose “sacraments” are often invalid due to defective intention, and whose “pastors” are hirelings who do not defend the flock (John 10:12-13). The offer of euthanasia to Miriam Lancaster is therefore not a failure of a legitimate but weak authority; it is the normal operation of a counterfeit entity that has embraced the culture of death it was created to oppose.
The Omission That Proves Apostasy: Silence on the Supernatural
The gravest accusation against the article and the system it represents is its complete omission of the supernatural. There is no mention of the state of grace, the necessity of sacramental confession before death, the redemptive value of suffering united to the sacrifice of Calvary, the threat of eternal damnation for mortal sin (which euthanasia is), or the duty of a Catholic to bear witness to Christ even in suffering. The entire discourse is locked within the naturalistic, medicalized framework of “pain management” and “dignity.”
This is the hallmark of Modernism, which Pope St. Pius X called the “synthesis of all heresies.” Modernism reduces religion to a vague human experience and ethics to a social utility. The article, reflecting the conciliar mentality, treats euthanasia as a socio-political problem to be managed, not as a mortal sin crying out to heaven for vengeance. It quotes a lay activist on “self-worth” but not a single bishop or “theologian” on the Sixth Commandment or the Fifth. This silence is a damning confession of apostasy. The pre-conciliar Church would have responded with fiery encyclicals, public processions of reparation, and the clear teaching that suffering is a participation in Christ’s Passion and a powerful means of sanctification. Instead, the conciliar sect offers palliative “dialogue” and “accompaniment” into the grave.
Conclusion: Return to the Immutable Faith
The story of Miriam Lancaster is a parable of our time. An elderly Catholic, faithful to Tradition, is offered the culture of death by a medical system operating within a secularized state—a state whose secularization was enabled and blessed by the apostasy of the post-conciliar “Church.” The “conciliar sect” has no answer to this evil because it shares the same philosophical roots: the exaltation of man over God, the rejection of Christ’s kingship, and the embrace of the “errors of Russia” (as condemned by Pius IX and Pius X) which have now spread globally.
True Catholic response requires rejecting the conciliar sect and all its works. It requires adherence to the sensus fidelium and the magisterium as it existed before the death of Pope Pius XII. It requires the restoration of the Social Reign of Christ the King over individuals, families, and states, as defined in Quas Primas. It requires the courageous preaching that euthanasia is murder, a sin that cries out to heaven, and that suffering has redemptive value when united to Christ. There is no “dialogue” with the culture of death; there is only the proclamation of the Kingship of Christ and the call to repentance. The only hope for Canada and the world is the return to the one, holy, Catholic, and apostolic Faith, outside of which there is no salvation—a Faith presently found only in those communities that reject the conciliar apostasy and recognize the reality of the sede vacante.
Source:
84-year-old woman speaks out after being offered euthanasia while visiting Canadian ER for back pain (ewtnnews.com)
Date: 01.04.2026