[X] portal (November 19, 2025) profiles Sr. Josephine Kwenga, a religious sister of St. Joseph of Tarbes, promoting sustainable farming in Kenya under the guise of “community empowerment” and “care for creation.” The article celebrates her UN recognition, hydroponic farming projects, and claims that her work embodies “evangelization through action” by blending technology with organic practices. Quoting modernist conciliar documents like *Laudato si’* and *Fratelli tutti*, the piece portrays farming as a “spiritual act” that “mirrors the journey of faith” while omitting any reference to the Church’s primary mission: the salvation of souls through the Sacraments and submission to the Social Reign of Christ the King. This deliberate silence exposes the conciliar sect’s apostasy from Catholic truth.
Naturalistic Reduction of the Church’s Mission
The article reduces the Church’s divine mandate to a secular NGO agenda, stating: “Our ministry is not about amassing resources; it is about community empowerment… being a resource for those we serve.” This contradicts Pope Pius XI’s encyclical *Quas Primas* (1925), which declares: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.” Nowhere does Sr. Josephine mention Christ’s kingship, the necessity of conversion, or the supernatural end of human labor. Instead, farming is reduced to a tool for “dignity” and “food security”—a purely materialist vision condemned by Pope Pius IX in the *Syllabus of Errors* (1864), which rejects the claim that “the Church ought to interfere in no way with civil affairs” (Error 24) or that “human reason is the sole arbiter of truth” (Error 3).
The phrase “care for creation”, borrowed from Bergoglio’s heretical *Laudato si’*, substitutes Catholic asceticism with pagan earth-worship. Sr. Josephine claims farming “connects us with the rhythm of life,” but St. Pius X’s *Lamentabili Sane* (1907) condemns such naturalism: “Revelation was merely man’s self-awareness of his relationship to God” (Error 20). True Catholic spirituality, as defined by the Council of Trent, directs all creation toward the worship of God—not “sustainability” as an end in itself.
Ecclesiological Subversion: When “Sisters” Become Social Workers
Sr. Josephine’s assertion that “transformation does not always come from positions of authority but from compassion and service” inverts the Church’s hierarchical structure. The 1917 Code of Canon Law (Canon 145 §2) reserves teaching authority to ordained clergy, yet here a “sister”—likely invalidly professed in a post-conciliar order—usurps the prophetic office. Her UN award exemplifies the conciliar sect’s betrayal, echoing Pius IX’s condemnation of those who “equate the Church with false religions” (*Syllabus*, Error 18).
The article’s praise for “blending tradition, technology, and faith” masks syncretism. Sr. Josephine claims to “evangelize technology”, but technology detached from Thomistic philosophy breeds relativism. Pope St. Pius X warned in *Pascendi Dominici Gregis* (1907) that Modernists “corrupt dogma by assimilating it to evolutionary science.” Nowhere does she address the moral dangers of globalization or usury—key issues in pre-1958 social teaching like Leo XIII’s *Rerum Novarum*.
Theological Omissions: Silence as Apostasy
Gravest of all is the absence of:
1. The necessity of the Sacraments for sanctifying labor (Council of Trent, Session XIII).
2. Reparation for sin as the primary purpose of human suffering (Pius XI, *Miserentissimus Redemptor*).
3. Christ’s command to “make disciples of all nations” (Matthew 28:19), replaced with NGO-style “empowerment.”
Sr. Josephine’s dream that “farming is seen not as lowly work, but as a dignified vocation” ignores the Church’s true social doctrine: All labor is dignified only when offered to God in the state of grace (Leo XIII, *Rerum Novarum*). By contrast, the article champions a Marxist “dignity” rooted in material outcomes—a heresy condemned by Pius XI in *Divini Redemptoris* (1937).
A Masonic Blueprint for Globalist “Peace”
The conclusion that “many wars… stem from scarcity of resources” reduces the Church’s teaching on original sin to a materialist fallacy. Pius XII’s *Summi Pontificatus* (1939) identifies secularism—not scarcity—as the root of conflict: “The denial of Christ’s sovereignty has produced the collapse of international order.” Sr. Josephine’s call for “organic farming” to achieve “global peace” aligns with the UN’s Sustainable Development Goals—a Masonic project seeking to replace Christ’s Kingdom with a one-world government.
This article epitomizes the conciliar sect’s apostasy: a “religious sister” collaborating with anti-Catholic institutions, reducing the Gospel to social work, and blasphemously implying that hoeing soil “mirrors the journey of faith.” As Pope Pius X declared: “The true friends of the people are neither revolutionaries nor innovators, but traditionalists.”
Source:
Kenyan sister transforming farming into community development (vaticannews.va)
Date: 19.11.2025