A number of articles on this site in the past few years have documented the simple fact that “palliative care” is a means to directly cause the deaths of innocent human beings whose “quality of life” and/or medical prognoses for long-term survival is deemed insufficient to drain resources from others. Among these articles have been Chronicling the Adversary's Global Takeover of the Healthcare Industry, Attack Dogmatic Truth, Open the Doors Wide for George Soros and A Mutual Alliance in Behalf of Spiritual and Physical Death: Jorge Mario Bergoglio and George Soros.
Advocates of “palliative care” have long argued that it is a means to provide “compassionate” care for those suffering from chronic or terminal illnesses of one kind or another. In truth, however, it is a means to expedite the deaths of innocent human beings at a rate determined by the “team of professionals” in consultation with the patient, if possible, and his relatives. The “pathways” that are used to cause the deaths of innocent human beings may vary but wind up with the same result: a corpse.
The entirety of the global “healthcare” industry has incorporated the framework of “palliative care” from the first moment that a patient enters the “system,” which means the moment that an expectant mother who “chooses” to “keep” her preborn child seeks prenatal medical care. Yes, you read that right. Every human being’s medical history is tracked throughout his life, which is “evaluated” on a regular basis to determine what sort of “care,” if any, should be given. Emotional health, including a sense of “unhappiness,” is included in these Orwellian “evaluations.” Those who are deemed to be unfit for further treatment are eased into the “pathways” that result in their deaths in order to avoid further “suffering.” Relatives and friends usually give their consent most willingly as trained “professionals” use all manner of emotional manipulation to convince that they would not want to see their loved one “suffer” interminably.
As has been noted in past articles on this subject, the triumph of emotionalism over the serene acceptance of redemptive suffering as the means to expiate the debt owed to God for our own sins and as the means to gain merit to help provide a salutary example to others in the midst of suffering that we suffer with Our Crucified Redeemer and His Sorrowful Mother, she who is the Co-Redemptrix of the human race, is the result of Protestantism and the subsequent rise of Judeo-Masonry. It is no accident that the Protestant Revolution abandoned crucifixes in honor of the barren cross as Protestantism eschews redemptive suffering, thus leading its adherents into believing that pain and suffering must be anesthetized whenever possible. Conciliarism itself has embraced the barren cross in many of its church buildings, symbolic of its own doctrinal and sacramental barrenness that has robbed many Catholics themselves of any understanding of redemptive suffering.
The world has degenerated into such a state of paganism and barbarism that, having done away with hundreds of millions preborn babies by chemical and surgical means, it has become “natural” to accept the unnatural. It is thus not in the least bit surprising that the actual truth about what “palliative care” is and how it expedites the deaths of innocent human beings is not beginning to seep out into the mainslime media. The merchants of death who masqueraded for so long under the pretext of “compassion” have become emboldened by public acceptance of their schemes to state the obvious for all to see.
Consider this report from The New York Times, July 5, 2018:
By then, the cancer had spread everywhere, from her colon to her spine, her liver, her adrenal glands and one of her lungs. Eventually, it penetrated her brain. No medication made the pain bearable. A woman who had been generous and good-humored turned into someone hardly recognizable to her loving family: paranoid, snarling, violent.
Sometimes, she would flee into the California night in her bedclothes, “as if she were trying to outrun the pain,” her older sister Anita Freeman recalled.
Ms. Martin fantasized about having her sister drive her into the mountains and leave her with the liquid morphine drops she had surreptitiously collected over three months — medicine that didn’t relieve her pain but might be enough to kill her if she took it all at once. Ms. Freeman couldn’t bring herself to do it, fearing the legal consequences and the possibility that her sister would survive and end up in even worse shape.
California’s aid-in-dying law, authorizing doctors to prescribe lethal drugs to certain terminally ill patients, was still two years from going into effect in 2016. But Ms. Martin did have one alternative to the agonizing death she feared: palliative sedation.
Under palliative sedation, a doctor gives a terminally ill patient enough sedatives to induce unconsciousness. The goal is to reduce or eliminate suffering, but in many cases the patient dies without regaining consciousness.
The medical staff at the Long Beach acute care center where Ms. Martin was a patient gave her phenobarbital. Once they calibrated the dosage properly, she never woke up again. She died within a week, not the one or two months her doctors had predicted before the sedation. She was 66.
“At least she got into that coma state versus four to eight weeks of torture,” Ms. Freeman said.
While aid-in-dying, or “death with dignity,” is now legal in seven states and Washington, D.C., medically assisted suicide retains tough opposition. Palliative sedation, though, has been administered since the hospice care movement began in the 1960s and is legal everywhere.
Doctors in Catholic hospitals practice palliative sedation even though the Catholic Church opposes aid-in-dying. According to the U.S. Conference of Catholic Bishops, the church believes that “patients should be kept as free of pain as possible so that they may die comfortably and with dignity.”
Since there are no laws barring palliative sedation, the dilemma facing doctors who use it is moral rather than legal, said Timothy Quill, who teaches psychiatry, bioethics and palliative care medicine at the University of Rochester Medical Center in New York.
Some doctors are hesitant about using it “because it brings them right up to the edge of euthanasia,” Dr. Quill said.
But Dr. Quill believes that any doctor who treats terminally ill patients has an obligation to consider palliative sedation. “If you are going to practice palliative care, you have to practice some sedation because of the overwhelming physical suffering of some patients under your charge.”
Doctors wrestle with what constitutes unbearable suffering, and at what point palliative sedation is appropriate — if ever. Policies vary from one hospital to another, one hospice to another, and one palliative care practice to another.
The boundary between aid-in-dying and palliative sedation “is fuzzy, gray and conflated,” said David Grube, a national medical director at the advocacy group Compassion and Choices. In both cases, the goal is to relieve suffering.
But many doctors who use palliative sedation say the bright line that distinguishes palliative sedation from euthanasia, including aid-in-dying, is intent.
“There are people who believe they are the same. I am not one of them,” said Thomas Strouse, a psychiatrist and specialist in palliative care medicine at the UCLA Medical Center. “The goal of aid-in-dying is to be dead; that is the patient’s goal. The goal in palliative sedation is to manage intractable symptoms, maybe through reduction of consciousness or complete unconsciousness.”
Other groups such as the National Hospice and Palliative Care Organization, which advocates for quality end-of-life care, recommend that providers use as little medication as needed to achieve “the minimum level of consciousness reduction necessary” to make symptoms tolerable.
Sometimes that means a light unconsciousness, in which the patient may still be somewhat aware of the presence of others. On other occasions it might mean a deep unconsciousness, not unlike a coma. In some cases, the palliative sedation is limited; in others it continues until death.
Whether palliative sedation hastens death remains an open question. Pain-management doctors say sedation slows breathing and lowers blood pressure and heart rates to potentially dangerous levels.
In the vast majority of cases, it is accompanied by the cessation of food, drink and antibiotics, which can precipitate death. But palliative sedation is also administered when the underlying disease has made death imminent.
“Some patients are super sick,” Dr. Quill said. “The wheels are coming off, they’re delirious, out of their minds.”
In that circumstance, palliative sedation doesn’t accelerate death, he said. “For other patients who are not actively dying, it might hasten death to some extent, bringing it on in hours rather than days.” He emphasized, however, that in all cases the goal isn’t death but relief from suffering. . . .
Harlan Seymour didn’t need to rely on those signs after his wife, Jennifer Glass, a well-known San Francisco public relations executive, received palliative sedation in 2015. A nonsmoker, she had metastatic lung cancer and faced a miserable death from suffocation brought on by fluids filling her lungs, her husband said.
She desperately wanted to die, he said, but aid-in-dying, which she advocated for, wasn’t yet legal. Instead, she received palliative sedation.
“The expectation was this cocktail would put her into a peaceful sleep and she would pass away” within a day or two, Mr. Seymour said. “Instead, she woke up the third night in a panic.”
Doctors upped her dosage, putting her into a deep unconsciousness. Still, she didn’t die until the seventh day. She was 52. Mr. Seymour wishes aid-in-dying had been available for his wife, but he did regard palliative sedation as a mercy for her.
“Palliative sedation is slow-motion aid-in-dying,” he said. “It was better than being awake and suffocating, but it wasn’t a good alternative.” (Palliative Sedation: An End of Life Practice That Is Legal Everywhere.)
This is nonsense and propaganda.
“Palliative care” is all about the expediting the deaths of human being no matter the “noble intentions” of those who practice it, and it is all-too-frequently the case that it not “chosen” but forced upon patients and their families who mistake overt, high-pressure tactics for “compassion” and legitimate “healthcare.”
The grown daughter of a man, suffering from cancer, upon whom hospice “care” was forced upon wrote to me recently to explain the experience that she witnessed with her own eyes:
My brother was pressured into signing up for the home hospice program while my Dad was hospitalized for a fall. He was set for discharge and was waiting for a very long time for a nurse to come with the wheelchair, as they do not let you walk out on your own accord, and as they were taking so long, my Dad got a bit nervous. Over the last year, he had started getting very excited in situations like this. So, my Dad went to the bathroom, and while sitting on the toilet, he started to tremble. My brother called a nurse, and this set into action a whole series of events that led my father into the home hospice program.
My brother never really understood what home hospice was. He thought they would give him a ride home, a more comfortable ride than trying to get him into our old Oldsmobile, and that a nurse would show up twice a week to help with a shower. No one ever sat down with my brother to explain the implications of the home hospice program. In fact, the Nigerian doctor made him sign the papers while standing in the hallway! He was not aware that he was signing away all future rights for my father to see his doctors and make future emergency room or hospital visits!
But back to my father trembling on the toilet.
A battleax nurse arrived to proclaim, that the cancer must have now gotten into the brain and that is why he is having a seizure (my brother is convinced he started trembling as he got anxious waiting forever for the wheelchair). This was never proved and they never gave my brother the results of the CT scan they did on his head from the fall, even though he asked for it multiple times.
So then the hospital home hospice people arrived quickly on the scene. The RN of this program wrote out several prescriptions! Yes, the RN did, not a doctor. And they gave my brother several prescriptions. Despite the fact that my father did not have pain, he was given opioids (the Brett Favre pain pills my brother said); and then a medicine for seizures, (even though he had only been trembling); and then something they my brother to give him when he started “the death breath”. What a callous evil witch! My brother was exhausted and didn’t really catch on. They said to continue the seizure medicine at home and not to abruptly discontinue as they had started at hospital.
Well, the first day my brother gave it to my father and it left my father in such a state of near comatose that my brother became scared out of his wits. He called me, nearly crying! This is when my brother started reading all the prescription prospectuses which clearly stated “do not combine this seizure medicine with an opioid or sudden death will occur!”
So clearly, if my brother had not paid attention and had just blindly followed the RN, my father would have died the end of March! It is as if they were happy for this to happen! It is as if they want you to kill off your supposed loved one! At the very least, they MAKE IT EASY TO DO SO and nobody would ask any questions!!! So my brother stopped giving him all medication.
Then, when I arrived, a home hospice nurse came while I was there, and she was annoyed with my brother for stopping the medication. She was just interested in filling out her forms and getting her hours in.
My father asked for a urinal while the home hospice nurse arrived and she said, cruelly, “Why don’t you put on a diaper?
Responding, I said, “Because we are here precisely to help him, not have him sit all day in a wet diaper!
Well, after the nurse left, I started researching, and we decided to call her and tell her we were opting out of the program. She was annoyed with us!! She was an evil woman, a death nurse, cold and callous.
Later when my Dad was in a very bad state near in a hospital before he died, those attending him did take him to a different hospice from the hospital as they had to free up a bed, and my brother could not take him home, but he was there less than 12 hours before he passed away, and he was not given anything we are told. (But then you never know, do you?). My brother told them about the home hospice experience and the women at the desk just started crying, and how horrible. Apparently, there are many hospice programs, but the home hospice we experienced was a part of [ name omitted] which are notoriously bad in [a Western city.]
There are several lessons to be learned from this very typical experience.
First, everyone who reads this site should have a copy of the Advance Care Directives that were composed by Dr. Paul Byrne and a Catholic attorney in Denver, Colorado. Every healthcare provider one visits must be given a signed copy of these directives. While there is no guarantee that the directives will be followed, they might slow down the merchants of death. It is thus important for Catholics not to panic in situations when they might be subject to pressure from medical “experts” seeking to make them complicit in their own executions. Here, once again, is the link to Dr. Byrne’s Advance Care Directives: Advance Care Directives.
Second, do not trust any kind of hospice or “palliative care program.” Make sure to provide documented information about these death-dealing programs to everyone in your family. While they are free to accept or reject the information you provide them, it is important nevertheless to do so.
Third, ask questions of medical professionals. Dr. Byrne says that there are only four other doctors in the United States of America who understand the medical industry’s manufactured, profit-making myth that is “brain death” and vital organ “donation.” Be alert. Be cautious. Be aware of the fact that it is now a requirement for those graduating from medical schools and colleges to receive indoctrination in “palliative care,” which is incorporated into every aspect of conventional medicine today.
The “professionals” may not like having their diagnoses, prognoses and prescribed courses of treatment questioned. Indeed, they may get positively defensive about such questioning. Do not back down. Insist on knowing facts, not predetermined courses of treatment that are tailored by ideologues to accomplish social engineering goals. The “professionals” are used to deference and docility from the masses. Just be aware of the fact that most in the medical industry support the chemical and surgical execution of innocent human beings and are fully supportive of the agenda of the homosexualist collective. Most, although not all, of these “professionals” have been trained to make the unnatural appear to be natural while using various means of intimidation to denigrate anyone who says that the emperor is wearing no clothes.
Fourth, secure sound spiritual and moral direction only from fully Catholic priests who reject as myths the practices that go by the euphemisms as “brain death,” “vital organ donation as part of ‘giving the gift of life,’” the starvation and dehydration of innocent human beings who are said to be in a “vegetative state” or “brain dead,” hospice and “palliative care.” It is never permissible to take any course of action that has as its only end the death of an innocent human being. Accept no casuistic rationalizations of the modern medical “practices” herein listed.
Indeed, one of the ironies of our time is that some fully Catholic priests make the same error about “brain death,” “vital organ donation” and hospice and “palliative care” as does the Argentine Apostate himself, Jorge Mario Bergoglio, who is in these matters little other than a stooge of George Soros. Although there are certainly circumstances that do arise in many medical cases that are complex, it is nevertheless true that, by and large, the medical industry globally has an agenda to kill off human being who are either “suffering” or have “outlived” their “usefulness” to society. Anyone who ignores or denies this fact doing himself and others a disservice.
Obviously, as noted in The New York Times article cited above, the conciliar “bishops” of the United States of America have eschewed any mention of redemptive suffering in favor of dying “comfortably” and in as “little pain as possible” as this but an indication of their loss of the sensus Catholicus. Our Blessed Lord and Saviour Jesus Christ Himself was not “comfortable” or “free of pain” as He hung on the gibbet of the Holy Cross to redeem us. We are to embrace whatever sufferings God in His infinite goodness chooses to send us, recognizing that there is nothing that any of us can suffer in this passing, mortal vale of tears that is the equal of what one of our least Venial Sins caused His Divine Son to suffer in His Sacred Humanity during His Passion and Death and Good Friday and that caused the Swords of Sorrow to be thrust through and through His Most Blessed Mother’s Immaculate Heart.
Although it is morally permissible to alleviate pain, it is not morally permissible to do so to such an extent that one slips into a state of unconsciousness or a state of euphoria that robs one of the ability to see clearly that the end is near and that an effort must be made to ward off the enemies of our salvation and to prepare to meet Christ the King, Our Divine Judge, at the fearful moment of the Particular Judgment. One should pray daily for the gift of full consciousness and lucidity of speech to make his last confession and to receive, if possible, Holy Viaticum before dying. Indeed, it is paramount to put Last Things first in the considerations of medical care.
Contrast the American “bishops’” collective eschewal of redemptive suffering with two prayers found in The Raccolta:
Lord Jesus Christ, who willest that no man should perish, and to whom supplication is never made without the hope of mercy, for Thou saidst with Thine own holy and blessed lips: All things whatsoever ye shall ask in My name, shall be done unto you”; I ask of Thee, O Lord, for Thy holy Name’s sake, to grant me at the hour of death full consciousness and the power of speech, sincere contrition for my sins, firm hope and perfect charity that I may be able to say unto The with a clean heart: Into Thy hands, O Lord, I commend my spirit: Thou hast redeemed me, O God of truth, who art blessed for ever and ever. Amen. (S. C. of the Holy Office, Jude 5, 1913; S.P. Ap., Dec. 12, 1933 and June 14, 1949. As found in The Raccolta: A Manual of Indulgences, Prayers and Devotions Enriched with Indulgences: approved by Pope Pius XII, May 30, 1951, and published in English by Benziger Brothers, New York, 1957, Number 644, p. 517. An indulgence of three years once a day.)
My journey toward eternity, dear Lord, is encompassed round about by powerful enemies of my soul. I live in fear and trembling especially at the thought of the hour of death, on which my eternity will depend, and of the fearful struggle that the devil will then have to wage against me, knowing that little time is left for him to accomplish my eternal ruin. I desire, therefore, O Lord, to prepare myself for it from this hour, by offering Thee this day, in view of my last hour, those protestations of faith and love for Thee, which are so effectual in repressing and bringing to naught all the crafty and wicked arts of the enemy and which I resolve to oppose to him at that moment of such grave consequence, even though he should dare alone to attack with his deceits the peace and tranquility of my spirit.
I N.N., in the presence of the Most Holy Trinity, the blessed Virgin Mary, my holy Guardian Angel and the entire heavenly host, protest that I wish to live and die under the standard of the Holy Cross. I firmly believe all that our Holy Mother, the Catholic and Apostolic Roman Church, believes and teaches. It is my steadfast intention to die in this holy faith, in which all the holy Martyrs, Confessors and Virgins of Christ have died, as well as all those who have saved their souls.
If the devil should tempt me to despair because of the multitude and grievousness of my sins, I protest that from this day forth I firmly hope in the infinite mercy of God, which will not suffer itself to be overcome by my sins, and in the Precious Blood of Jesus which has washed them all away.
If the devil should assail me with temptation to presumption by reason of the small amount of good which by the help of God I may have been able to accomplish, I confess from this day forth that I deserve hell a thousand times by my sins and I entrust myself wholly to the infinite goodness of God, through Whose grace alone I am what I am.
Finally, if the evil spirit should suggest to me that the pains inflicted upon me by our Lord in that last hour of my life are too heavy to bear, I protest now that all will be as nothing in comparison with the punishments I have deserved throughout life. I thank God that He should deign to give me by these sufferings an opportunity in this life to discharge my debt to Him, which I should have to pay hereafter in the pains of purgatory.
In the bitterness of my soul I call to remembrance all my years; I see my iniquities, I confess them and detest them. Ashamed and sorrowful I turn to Thee, my God, my Creator and my Redeemer. Forgive me, O Lord, by the multitude of Thy mercies; forgive Thy servant whom Thou hast redeemed by Thy Precious Blood.
My God, I turn to Thee, I call upon Thee, I trust in Thee; to Thine infinite goodness I commit the entire reckoning of my life. I have sinned exceedingly; enter not into judgment with Thy servant, who surrenders to Thee and confesses his guilt. Of myself I cannot make satisfaction unto Thee for my countless sins; I have not wherewith to pay Thee, and my debt is infinite. But Thy Son hath shed His Blood for me, and greater than all mine iniquity is Thy mercy.
O Jesus, be my Saviour! At the hour of my fearful crossing to eternity put to flight the enemy of my soul; grant me grace to overcome every difficulty, Thou who alone doest mighty wonders.
Lord, according to the multitude of Thy tender mercies I shall enter into Thy dwelling place. Trusting in Thy pity, I commend my spirit into Thy hands!
May the Blessed Virgin Mary and my Guardian Angel accompany my soul into the heavenly country. Amen. (An indulgence of 3 years. A plenary indulgence on the usual conditions for the daily recitation of this prayer for a month. (S.P. Ap., Feb. 6, 1934 and May 15, 1937. As found in The Raccolta: A Manual of Indulgences, Prayers and Devotions Enriched with Indulgences: approved by Pope Pius XII, May 30, 1951, and published in English by Benziger Brothers, New York, 1957, Number 646, pp. 519-522. An indulgence of three years, plenary if said daily for a month.)
The merchants of death in the world stand in stark contrast to the great Apostle of Charity whose feast day is celebrated today in the Catholic Church (not the counterfeit church of conciliarism), Saint Vincent de Paul, the founder of the Congregation of the Mission, whose charity for the poor and outcast was based in his love for Our Lord as He revealed Himself to us exclusively through His Catholic Church:
Dom Prosper Gueranger, O.S.B., contrasted Saint Vincent de Paul’s true charity with the false, narcissistic philanthropy of his own day one hundred sixty years ago:
But from the bagnio of Tunis, where he was a slave, to the ruined provinces for which he found millions of money, all the labours he underwent for the relief of every physical suffering were inspired by his zeal for the apostolate: by caring for the body, he strove to reach and succor the soul. At a time when men rejected the Gospel while striving to retain its benefits, certain wise men attribute Vincent’s charity to philosophy. Nowadays they go further still, and in order to logically deny the author of the works they deny the works themselves. But if any there be who still hold the former opinion, let them listen in his own words: What is done for charity’s sake is done for God. It is not enough for us to love God ourselves; our neighbor must also love him also must love him; neither can we love our neighbour as ourselves unless we procure for him the good we are bound to desire for ourselves – viz., divine love, which unties us to our Sovereign Good. We must love our neighbour as the image of God and the object of His love, and must try to make men love their Creator in return, and love one another also with mutual charity for the love of God, who so loved them as to deliver His own Son to death for them. But let us, I beg of you, look upon this Divine Saviour as a perfect pattern of the charity we must bear to our neighbour.'
The theophilanthropy of a century ago had no more right than had an atheist or a deist philosophy to rank Vincent, as it did among the great men of its Calendar. Not nature, nor the pretended divinities of false science, but the God of Christians, the God who became Man to save us by taking our miseries upon Himself, was the sole inspirer of the greatest modern benefactor of the human race, whose favourite saying was: 'Nothing pleases me except in Jesus Christ.' He observed the right order of charity, striving for the reign of his Divine Master, first in his own soul, then in others; and, far from acting of his own accord by the dictates of reason alone, he would rather have remained hidden for ever in the face of the Lord, and have left but an unknown name behind him.
'Let us honour,' he wrote, 'the hidden state of the Son of God. There is our centre; there is what He requires of us for the present, for the future, for ever; unless His Divine Majesty makes known in His own unmistakable way that He demands something else of us. Let us especially honour this divine Master's moderation in action. He would not always do all that He could do, in order to teach us to be satisfied when it is not expedient to do all that we are able, but only as much as is seasonable to charity and conformable to the Will of God. How royally do those honour our Lord who follow His holy Providence, and do not try to be beforehand with it ! Do not, and rightly wish your servant to do nothing without your orders? And if this is reasonable between man and man, how much more so between the Creator and the creature ! ' Vincent, then was anxious according to his own expression, to 'keep alongside of Providence,' and not to outstep it Thus he waited seven years before accepting the offers of the General de Gondi's wife, and founding his establishment of the Missions. Thus, too, when his faithful coadjutrix, Mademoiselle Le Gras, felt called to devote herself to the spiritual service of the Daughters of Charity, then living without any bond or common life, as simple assistants to the ladies of quality who the man of God assembled in his Confraternities, he first tried her for a very long time. 'As to this occupation,' he wrote, in answer to her repeated petitions. 'I beg of you, once for all, not to think of it until the Lord makes known His will. You wish to become the servant of these poor girls, and God wants you to he His servant. For God's sake, Mademoiselle, let your heart imitate the tranquility of our Lord's heart, and then it will be fit to serve Him. The Kingdom of God is peace in the Holy Ghost; He will reign in you if you are in peace. Be so then, if you please, and do honour to the God of peace and love.'
What a lesson given to the feverish zeal of an age like ours by a man whose life was so full ! How often, in what we can call good works, do human pretensions sterilize grace by contradicting the Holy Ghost ! Whereas Vincent de Paul, who considered himself 'a poor worm creeping on the earth, not knowing where he goes, but only seeking to be hidden in Thee, my God, who art all his desire,' – the humble Vincent saw his work prosper far more than a thousand others, and almost without his being aware of it. Towards the end of his long life he said to his daughters; 'It is Divine Providence that set your congregation on its present footing. Who else was it, I ask you? I can find no other. We never had such an intention. I was thinking of it only yesterday, and I said to myself Is it you who had the thought of founding a Congregation of Daughters of Charity? Oh ! Certainly not. Is it Mademoiselle Le Gras? Not at all. O my daughters, I never thought of it, your “saeur servant” never thought of it, neither did M. Portail (Vincent's first and most faithful companion in the Mission. Then it is God who thought of it for you' Him, therefore, we must call the Founder of your Congregation, for truly we cannot recognize any other.'
Although with delicate docility, Vincent could no more forestall the actions of God than an instrument the hand that uses it, nevertheless, once the divine impulse was given, he could not endure the least delay in following it, nor suffer any other sentiment in his soul but the most absolute confidence. He wrote again with his charming simplicity, to the helpmate given him by God; 'You are always giving way a little to human feelings, thinking that everything is going to ruin as soon as you see me ill. O woman of little faith, why have you not more confidence and more submission to the guidance and example of Jesus Christ? This Saviour of the world entrusted the well-being of the whole Church to God His Father; and you, for a handful of young women, evidently raised up and gathered together by His providence, you fear the He will fail you! Come, come, Mademoiselle, you must humble yourself before God.'
No wonder that faith, the only possible guide of such a life, the imperishable foundation of all that he was for his neighbour and in himself, was, in the eyes of Vincent de Paul, the greatest of treasures. He who had pity for every suffering, even though well deserved; who, by an heroic fraud, took the place of a galley-slave in chains, was a pitiless foe to heresy, and could not rest till he had obtained either the banishment or the chastisement of its votaries. Clement XII, in the Bull of canonization, bears witness to this, in speaking of the pernicious error of Jansenism, which our saint was one of the first to denounce and prosecute. Never, perhaps, were these words of Holy Writ better verified: The simplicity of the just shall guide them: and the deceitfulness of the wicked shall destroy them. (Prov. Xi, 3.) Though this sect expressed, later on, a supreme disdain for Monsieur Vincent, it had not always been of that mind. 'I am,' he said to a friend, 'most particularly obliged to bless and thank God, for not having suffered the first and principal professors of that doctrine, men of my acquaintance and friendship, to be able to draw me to their opinions. I cannot tell you what pains they took, and what reasons they propounded to me; I objected to them, amongst other things, the authority of the Council of Trent, which is clearly opposed to them; and seeing that they still continued, I instead of answering them, quietly recited my Credo; and that is how I have remained firm in the Catholic faith.'
But it is time to give the full account which Holy Church reads today in her liturgy. We will only remind our readers that in the year 1883, the fiftieth anniversary of the foundation of the St. Vincent de Paul Conferences at Paris, the Sovereign Pontiff Leo XIII proclaimed our saint the patron of the societies of charity in France.
Vincent de Paul was a Frenchman by nation, and was born at (Ranquines, in the parish of) Pouy, not far from Dax in Gascony, (upon the 24th day of April, in the year of salvation 1576.) From a little child he showed remarkable charity towards the poor. His father removed him from keeping his cattle, in order to give him a school education, and he learnt earthly things at Dax, and theology both at Toulouse and at Saragossa. He took Priest's orders, and a degree in Divinity. In 1605, he was taken prisoner by Mahommedan pirates, who carried him off, and sold him for a slave in Africa. In his slavery he converted his owner, who was an apostate, back to Christ. Under the protection of the Mother of God, Vincent escaped from Barbary. He first visited the thresholds of the Apostles, and afterwards returned to France. He was the saintly Rector first of the Parish of Clichi, and afterwards of that of Chatillon. He was appointed by the King, Chaplain General for the galleys of France, and worked with extraordinary zeal for the health of the souls both of those who commanded and of the convicts who rowed. He was made Superior of the Nuns of the Visitation by St Francis de Sales, and discharged this duty for about forty years, with a wisdom which so approved itself to the judgment of their holy Founder, that he was used to say he knew no worthier Priest than Vincent.
The preaching of the Gospel to the poor, especially peasants, was the work at which he toiled unweariedly, till he was disabled by age. To this special work he bound himself and the members of the Congregation which he founded under the missionary Congregation of Secular Priests, by a perpetual vow approved by the Holy See. How great were his labours for bettering the discipline of the clergy, is attested by the building of Seminaries for the final education of young clerks, the number of meetings of Priests to discuss holy things, and the religious exercises preparatory to Ordination, for which, as well as for godly retreats by laymen, he wished that the houses belonging to his Institute should be always freely open. To spread wider the growth of faith and godliness, he sent his Gospel labourers not only into the several provinces of France, but also into Italy, Poland, Scotland, and Ireland, and also to Barbary and India. He assisted Lewis XIII. on his death-bed, and the Queen Anne of Austria, mother of Lewis XIV., put him upon the young King's Council of Conscience during the Regency, in which position it was his unceasing effort that none but the most worthy should be named to churches and monasteries, that civil contests, duels, and creeping false doctrines, from which himself shrank as soon as he met them, should be put down, and that all men should yield the obedience which was due to the decisions of the Apostolic See.
There was no kind of misery which he did not strive with fatherly tenderness to relieve. Christians groaning in Mahommedan slavery, foundlings, deformed children, young maidens exposed to danger, houseless nuns, fallen women, convicts sent to the galleys, sick foreigners, disabled workmen, lunatics, and beggars without number, all these he relieved, and devoutly housed in divers charitable institutions which remain to this day. When Lorraine, Champagne, Picardy, and other districts were desolated by plague, famine, and war, he made immense efforts for their relief. He founded many charitable societies, to find out and succour the unfortunate. Among these are remarkable that of Matrons, and that of Sisters of Charity which hath been so widely spread. By those of the Cross, of Providence, and of St. Guinevere he aimed at bringing up young girls as school - mistresses. Amid all these and other most anxious business-matters, he remained always looking simply to God, kind to all, true to himself, plain, upright, and lowly. From all honours, riches, and pleasures, he ever shrank, and was heard to say, that nothing gave him any pleasure, except in Christ Jesus, Whom it was his wish in all things to follow. With a body worn out with hardships, work, and old age, he gently fell asleep in the house of St. Lazarus at Paris, the chief house of the Congregation of the Missions, upon the 27th day of September, in the year of salvation 1660, and of his own age the 85th. He was famous on account of his life, his works, and his miracles, and Clement XII. inscribed his name among those of the saints, appointing for his Feastday the 19th day of the month of July. Finally, at the earnest prayer of many prelates, Leo XIII. proclaimed and established this hero of charity, illustrious for his services to all classes of men, as the patron before God in heaven of all charitable societies throughout the whole Catholic world which derive their origin in any way from his institution. (Matins, The Divine Office, Feast of Saint Vincent de Paul.)
How full a sheaf dost thou bear, O Vincent, as thou ascendest laden with blessing from earth to thy true country ! O thou, the most simple of men, though living in an age of spendours, thy renown far surpasses the brilliant reputation which fascinated thy contemporaries. The true glory of that century, and the only one that will remain to it when time shall be no more, is to have seen, in its earlier part, saints powerful alike in faith and love, stemming the tide of Satan's conquests, and restoring to the soil of France, made barren by heresy, the fruitlessness of its brightest days. And now, two centuries and more after thy labours, the work of the harvest is still being carried on by thy sons and daughters, aided by new assistants who also acknowledge thee for their inspirer and father. Thou art now in the kingdom of heaven where grief and tears are no more yet day by day thou still receivest the grateful thanks of the suffering and the sorrowful.
Reward our confidence in thee by fresh benefits. No name so much as thine inspires respect for the Church in our days of blasphemy. And yet those who deny Christ now go so far as to endeavor to stifle the testimony which the poor have always rendered to Him on thy account. Wield, against these ministers of hell the two-edged sword, wherewith it is given to the saints to avenge God in the midst of the nations: treat them as thou didst the heretics of thy day; make them either deserve pardon or suffer punishment, be converted or be reduced by heaven to the impossibility of doing harm. Above all, take care of the unhappy beings whom these satanic men deprive of spiritual help in their last moments. Elevate thy daughters to the high level required by the present sad circumstances, when men would have their devotedness to deny its divine origin and cast of the guise of religion. If the enemies of the poor man can snatch from his death-bed the sacred sign of salvation, no rule, no law, no power of this world or the next, can cast out Jesus from the soul of the Sister of Charity, or prevent his name from passing from her heart to her lips: neither death nor hell neither fire no flood can stay him, says the Canticle of Canticles.
Thy sons, too, are carrying on thy work of evangelization; and even in our days their apostolate is crowned with their zeal; develop in them thy own spirit of unchanging devotedness to the Church and submission to the supreme Pastor, Forward all the new works of charity springing out of thy own, and placed by Rome to thy credit under thy patronage. May they gather their heat from the divine fire which thou didst kindle on the earth; may they ever s4ek first the kingdom of God and His justice, never deviating, in the choice of means, from the principle thou didst lay down for the, of 'judging, speaking, and acting, exactly as the Eternal Wisdom of God, clothed in our weak flesh, judged, spoke, and acted.' (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Volume 13, Time After Pentecost, Book IV, pp. 138-146.)
As we know, of course, the Vincent Fathers and the Daughters of Charity have succumbed to the conciliar revolution. I saw this first-hand in the immediate aftermath of the “Second” Vatican Council while an undergraduate at St. John’s University, Jamaica, Borough of Queens, City of New York, New York, from February of 1970 to January of 1973 (summer sessions were just beginning back in those days, and I availed myself of them to graduate in three years). Although I had much to learn about that insidious council, to which I paid no attention during my high school years (1965-1969) at Oyster Bay High School, Oyster Bay, New York, I knew that what was being taught by some of the theology and philosophy professors had nothing to do with the solidity of the Faith as I had learned it at St. Aloysius School, Great Neck, New York (1956-1962). Bizarre is the only word to describe some of those course, including one taught by a Passionist who believed that Our Blessed Lord and Saviour Jesus Christ was but a mere allegorical figure (he required us to read the indecipherable works of Joseph Ratzinger, Yves Congar, Henri de Lubac, Karl Rahner, and Edward Schillebeeckx). The situation got worse over time (see the anecdote in the appendix below), and I can’t even imagine what it has become like at my undergraduate alma mater since the ascendancy of the Argentine Apostate. Sadly, DePaul University in Chicago, Illinois, is one of the major hotbeds of conciliar revolutionary activity, including active support of the homosexualist agenda (see, for example, "Diversity Partners"), and there is also a like association at the St. John's University School of Law that is listed on the university's official website (Celebrating Pervesity at the Law School Alma Mater of Mario Cuomo, Hugh Leo Carey, Ronald Brown, and Charles Rangel).
More to the point of this particular commentary—but not entirely unrelated—is the fact that the hospitals run by the Daughters of Charity Health System in California were sold to Verity healthcare systems in 2016, a sign of the sterility of the conciliar religious sect. However, as one could expect, those healthcare systems still administered by the Daughters of Charity provide “palliative care.”
Here is one example:
Palliative Care is an interdisciplinary healthcare approach that focuses on improving quality of life for persons living with or affected by chronic or life-threatening conditions, through the prevention, assessment and relief of pain and other physical, psychosocial and spiritual symptoms, from the time of diagnosis throughout the process of living and dying.
Such excellent care will be provided according to need either concurrently with disease-modifying treatment or as the main focus of care, respecting the values and goals of individuals, their families and other loved ones. It will assist them to live fully in community, optimize function, facilitate goals and decision making, provide opportunities for personal growth and healing, and will support families, other survivors and communities in their bereavement. (Ascension Health.)
This chart is diagrammatic proof of the points about how "healthcare teams" develop a "plan" to "ease" a living human being to his death by means of drugs designed to kill him. The chart is graphic means to illustrate points contained in Chronicling the Adversary's Global Takeover of the Healthcare Industry and A Mutual Alliance in Behalf of Spiritual and Physical Death: Jorge Mario Bergoglio and George Soros that were summarized earlier in this commentary.
How far the Congregation of the Mission and the Daughters of Charity have fallen in the past fifty year, how very far.
Only a relatively few Catholics even know that the Daughters of Charity once enjoyed the favor of Our Lady so much that she appeared to two Daughters of Charity in the Rue de Bac ten years apart to give them sacramentals to help the children of the Church Militant on earth in perilous times.
It was in 1830 that Our Lady appeared to Saint Catherine Laboure in the image that she wanted stuck on the Miraculous Medal of Grace (In Ways That Baffle the Minds of Modern Men), and it was a mere ten years late, in 1830, that she gave the Green Scapular to Sister Justine Bisqueyburo. Poor Father Jean-Marie Aladel, C.M., was the spiritual director of both sisters. Both of these sacramentals are related to the Immaculate Conception of the Blessed Virgin Mary, and it is no accident that it is under that title that Our Lady is the Patroness of the United States of America.
We must pray to the Immaculate Conception that she will help to convert those in the contemporary deathcare industry from their being instruments of murder to instruments of the true charity exhibited by Saint Vincent DePaul and that took deep root in the institutions established to carry on his mission. Additionally, of course, we must be fervently devoted to Our Lady’s Most Holy Rosary, which was given to Saint Dominic de Guzman in 1208, as we protect ourselves with both the Miraculous Medal of Grace and her own very shield, the Brown Scapular that she gave to Saint Simon Stock in 1215.
May this prayer to Our Lady, Health of the Sick, plant a few seeds in the souls of those who are so wrapped up in the carrying out of wickedness in the name of “compassionate healthcare” and “death with dignity” that they have forgotten that there is nothing charitable about causing the deaths of innocent human beings:
Virgin, most holy, Mother of the Word Incarnate, Treasurer of graces, and Refuge of sinners, I fly to thy motherly affection with lively faith, and I beg of thee the grace ever to do the will of God.
Into thy most holy hands I commit the keeping of my heart, asking thee for health of soul and body, in the certain hope that thou, my most loving Mother, will hear my prayer.
Into the bosom of thy tender mercy, this day, every day of my life, and at the hour of my death, I commend my soul and body.
To thee I entrust all my hopes and consolations, all my trials and miseries, my life and the end of my life, that all my actions may be ordered and disposed according to thy will and that of thy Divine Son. Amen.
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of the Rosary, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint Vincent de Paul, pray for us.
Saint Jerome Emiliani, pray for us.
From a 2009 Article, “Ashamed of the NAME Above All Names”
Ah, we must remember that the covering up of the monograph ISH at Georgetown University is so very symbolic of how the true Catholic Faith has been covered up by the conciliarists in their perverse liturgies, in their doctrines, in their chancery offices, in their parishes and in their "educational" institutions. As I have noted in my articles about the scandal of the University of Notre Dame du Lac's pending award of an honorary doctorate to the pro-abort Barack Hussein Obama, all but a handful of the formerly Catholic universities and colleges in conciliar captivity have divested themselves of their "official" connection to the conciliar church, placing their actual, de jure control in the hands of a board of trustees that is not answerable to the local conciliar "bishop." This has permitted these institutions to accept Federal and state grant monies and to take down voluntarily what Communist regimes in the former Union of Soviet Socialist Republics and Eastern Europe and Red China and North Vietnam and Cuba have had to do by force: to take down from their walls Our Blessed Lord and Saviour's Crucifix.
This covering up of the Catholic Faith at formerly Catholic institutions now under conciliar control has involved the hiring of non-Catholic professors and the recruiting of non-Catholic students so as to prevent professors who are of a mind to teach the Faith from doing so, especially by starting their class sessions with the Sign of the Cross and a confessionally Catholic prayer that would "offend" non-Catholic students. This sort of insidious attack on the honor and majesty and glory of God is a daily occurrence at these formerly Catholic institutions under conciliar control. It permeates the courses taught by most of their professors. It permeates the horrific "liturgies" offered on their campuses (and in the Newman Centers on the campuses of non-Catholic colleges and universities). It permeates the "advice" given in the "reconciliation room." It permeates the atmosphere of faculty meetings and the hiring decisions made by departmental personnel and budget committees. Believe me, this is not merely "academic" knowledge acquired from reading articles. This is first-hand knowledge that I have experienced in my own teaching career and second-hand knowledge that has been transmitted to me by various colleagues over the years.
To be sure, of course, I did my share of investigations as to the theological and liturgical corruption on Catholic educational institutions in conciliar captivity during my eight years of writing for The Wanderer. One of those investigations involved the scandal caused by the hiring in 1995 of a pro-abortion, law professor, Tanya Hernandez, who had worked for the Center for Reproductive Law and Public Policy, by the dean of the Saint John's University School of Law in Jamaica, Queen, New York, Rudolph Hasl, who had also removed a large Crucifix from the lobby of the then-named Fromkes Hall and replaced it with a mobile containing symbols of Judaism (a Star of David), Mohammedanism (the Islamic crescent) and Christianity (a cross without a cross), each of an equal size.
There was no room for Our Crucified Saviour in the lobby of the Saint John's University School of Law. The series of articles prompted the president of undergraduate alma mater, Father Donald Harrington, C.M., I was told by a student at a Wanderer Forum in Washington, D.C., in October of 1995, to rush into the office of a departmental chairman with a copy of The Wanderer in his hands, shouting "What are we going to about this? He's killing us", a shout that was loud enough to be heard by a professor, who related the story to the student who told it to me.
Nothing happened, of course, as a result of that series of stories. We can and must chronicle the attacks on the Faith that constitute a veritable pandemic within the structures of the counterfeit church of conciliarism. As those who foment these scandals always remain in perfectly good "canonical standing" in the structures of the counterfeit church of conciliarism, however, anyone who thinks that they are "fighting for the Faith" by seeking to "reform" these institutions from within is quite mistaken. These institutions are in the hands of apostates who are protected by apostate "bishops," who are appointed by apostate "popes."
The blame for the latest Georgetown University scandal rests squarely on the shoulders of the ethos of conciliarism, fed in very large measure by the ethos of the condemned heresy of Americanism that served as one of its principal building blocks before the "Second Vatican Council" and remains an essential pillar of the conciliar "faith," such as it is.