John XXIII’s sermon for the canonization of Charles of Sezze and Joaquina de Vedruna is a carefully composed panegyric: it recounts the humble rural piety and Eucharistic devotion of Charles, the noble origins, marriage, widowhood, and charitable foundation of Joaquina, and proposes both as models accessible “in every state of life,” crowned by a final plea that their intercession sustain his already-announced conciliar program and the quest for worldly peace and unity under “one fold and one shepherd.”
Canonizing the Conciliar Revolution: Sanctity as a Tool of Apostasy
From Catholic Canonization to Conciliar Self-Legitimation
Already the circumstances betray the nature of this text. The speaker is John XXIII, first in the line of usurpers enthroned in 1958, whose election and subsequent deeds inaugurate the conciliar revolution. The homily appears in the official records of the conciliar structure (*Acta Apostolicae Sedis*), and is now promoted by the “Dicastery for Communication” of the occupying authorities. We are not dealing with an innocuous edifying discourse, but with an instrument of a program whose fruits are Vatican II, the new pseudo-rite of “Mass,” religious liberty, false ecumenism, and the cult of man.
The rhetorical surface: two lives ostensibly irreproachable, presented as proof of the Salesian premise that sanctity is possible for all states of life, emphasized virtues: humility, chastity, charity, Eucharistic devotion, service of the poor, education of youth. None of these, considered in themselves, contradict the Catholic faith. Precisely here lies the danger: the homily smuggles the conciliar agenda under the cover of orthodox-sounding piety.
The decisive fault line is this: sanctity and peace are subtly detached from the full confession of the integral Catholic faith, from the social kingship of Christ, from the duty of nations and rulers to submit to the Church, and are instead harnessed to the conciliar project of humanistic pacification and structural unification, a naturalistic “one fold” emptied of doctrinal exclusivity.
Hijacking Exemplary Lives to Crown a New Religion
At the factual level, the text gives brief portraits:
– Charles of Sezze:
– Poor, peasant origin.
– Early innocence, attracting fellow workers and exhorting them to virtue through example and pious story-telling.
– Strong charity toward God and the poor; love of prayer and meditation.
– Virginal purity consecrated to Our Lady; bodily penance, fasting, flagellation “to expiate sins.”
– In the Franciscan Order, rapid progress in virtue; exemplary observance.
– Eminent Eucharistic devotion; a mystical wound of love from the exposed Host.
– Described with Pauline language: “mihi vivere Christus est”.
– Joaquina de Vedruna:
– Noble and wealthy, yet from youth desiring religious life.
– Obedience to her father; Christian marriage, mother of nine.
– As widow, renewed desire for total consecration to God.
– Observes moral and social decay in Catalonia: neglected girls, the sick poor in misery.
– Founds a congregation to educate girls and care for the sick, especially the poor.
– Faces “innumerable difficulties”: mockery, prison, exile.
– Maintains interior peace based on Christ’s promise, “Pacem relinquo vobis”.
– Proposed as model for consecrated virgins, mothers, widows.
The actions described, insofar as historically accurate, fit in principle within the traditional Catholic horizon: penance, chastity, Eucharistic adoration, charity, fidelity in marriage, heroic fortitude. But the homily’s real function is not to illuminate traditional canonization criteria; it is to provide emotional authority for John XXIII’s already-announced “plans and undertakings.” These “plans” are never doctrinally specified in the homily itself, but history identifies them clearly: the convocation of the Second Vatican Council and the opening of the Church to the world.
The closing petition reveals the design:
“ut christianis universis, fraterno inter se amore coniunctis, unum sit ovile unusque pastor; utque populi omnes, tandem pacatis animis ac rebus rationibusque ordine, iustitia caritateque compositis, ad eam prosperitatem assequendam progrediantur, quae aeternae felicitatis sit auspex atque praenuntia.”
Translation: that all Christians, united in mutual fraternal love, may be one fold and one shepherd; and that all peoples, with minds appeased and affairs ordered in justice and charity, may progress toward that prosperity which is a sign and herald of eternal happiness.
Here the severe problem surfaces:
– “All Christians” are treated as one moral bloc to be united in “fraternal love,” with no explicit call to their conversion to the one true Church, no affirmation that there is only one Ark of Salvation.
– “One fold and one shepherd” is invoked, but emptied of its dogmatic content as defined by the pre-conciliar Magisterium (for instance, by Pius IX’s Syllabus, Leo XIII, Pius XI), where unity is strictly unity in the Roman Catholic Church, under the Roman Pontiff, against heresy and schism.
– “Prosperity” as herald of eternal happiness: the classic modernist inversion, sliding from supernatural beatitude to temporal well-being as a quasi-sacramental sign. The text presents an irenic, almost Masonic-sounding harmony of nations, absent any reference to the necessity of public profession of the true religion and subordination of states to Christ the King.
From the perspective of the unchanging Catholic doctrine, this is intolerable. As Pius XI teaches in Quas primas, peace and order are possible only when individuals and states recognize and obey the reign of Christ; laicism and religious indifferentism are condemned as mortal plagues. The homily, instead of reiterating this immutable teaching, breathes the atmosphere of the impending conciliar aggiornamento: peace through human consensus, unity through generic “fraternal love,” prosperity as a harbinger of salvation—all without clear dogmatic edges.
Linguistic Cosmetics: Pious Latin Masking Conciliar Poison
The vocabulary is ornate, “pious,” apparently traditional. Yet the omissions and modulations are decisive.
1. Selective Supernaturalism
– The homily speaks of:
– “virtus christiana,”
– “candor innocentiae,”
– “caritas erga Deum et pauperes,”
– “virginitatis lilium,”
– “poenitentiae spinae,”
– “Divinum Redemptorem Eucharisticis velis delitescentem.”
– Yet:
– There is no mention of the dogmatic necessity of the Catholic Church for salvation.
– No warning against heresy, indifferentism, religious liberty, Freemasonry—precisely at the gate of the epoch in which these errors are about to be enthroned.
– No insistence that the heroic virtue of saints is inseparable from adherence to all defined dogmas and submission to the true Magisterium.
– This studied silence, in a solemn act of “canonization,” already signals the new program: sanctity detached from explicit confessional clarity, presented as universally palatable moral exemplarism.
2. Taming of Penance
– Charles’s bodily mortifications, flagellations, and expiatory spirit are described without censure. The surface is anti-modernist. But:
– There is no doctrinal exposition of satisfaction for sin, the sacrificial nature of the Most Holy Sacrifice, or the wrath of God appeased by such penance.
– His severe asceticism is aestheticized, turned into sentimental edification, stripped of its dogmatic backbone.
– The same modernist strategy is visible: retain images of old piety, empty them of precise doctrinal implications, recycle them in a new religion of feeling.
3. Ambiguous Universalism
– The phrase “unum sit ovile unusque pastor” is directly from John 10:16; traditionally, the Fathers and the Magisterium apply it exclusively to the Catholic Church.
– John XXIII employs it as a vague aspiration at the end of a homily that never clarifies:
– that non-Catholic “Christians” must abjure their errors,
– that there is no parity of confessions.
– This calculated ambiguity prefigures the conciliar cult of “Christian unity” divorced from return to Rome, condemned already in principle by Pius XI in Mortalium animos, where any search for unity premised on doctrinal compromise is denounced as betrayal of the faith.
4. Naturalistic Peace Rhetoric
– The final desire that “populi omnes…ad eam prosperitatem assequendam progrediantur, quae aeternae felicitatis sit auspex atque praenuntia” discloses a naturalistic mentality:
– Prosperity, social order, pacified minds are presented as heralds of eternal beatitude.
– This inverts the Catholic order: first the supernatural reign of Christ and His law, then as a consequence a just temporal order; not conversely.
– Pius IX’s Syllabus explicitly condemns the notion that civil progress, liberal freedoms, and neutral states conduce of themselves to true good; yet the homily’s tone leans toward precisely this optimism, the spiritual anesthesia that enabled the council and the subsequent destruction.
Theological Subversion: Sanctity Without Ecclesiological Exclusivity
At the theological level, the core modernist tactic appears: dissolve the hard edges of doctrine into affective, universally acceptable themes—“holiness,” “peace,” “love,” “service”—while avoiding explicit affirmations that would condemn error and guard the flock.
1. Canonization and Infallibility
– In Catholic theology, solemn canonizations are guaranteed by the Church’s infallibility, precisely to ensure that the faithful may imitate the proposed saints without danger.
– However:
– This presupposes a true pope and the continuity of the Church’s authority.
– From the moment the Roman See is occupied by a manifest heretic—a man preparing, convoking, and promulgating a council that teaches religious liberty, collegiality, ecumenism contrary to prior Magisterium—the conditions fail.
– From the perspective of the teaching of St. Robert Bellarmine and the theological tradition summarized in the sources on sedevacantism:
– A manifest heretic cannot be head of the Church, cannot exercise papal jurisdiction, and his acts, including “canonizations,” are devoid of infallibility.
– Thus these 1959 “canonizations” function, not as secure proclamations of heavenly intercessors, but as acts by which the conciliar usurper retrofits the appearance of sanctity around his person and program, instrumentalizing pious biographies to confer moral authority on his revolution.
2. Silence on the Social Kingship of Christ
– In 1959 the teaching of Pius XI’s Quas primas is still recent and normative:
– Christ must reign over societies; rulers must recognize the Catholic religion.
– Secularism, laicism, religious liberty are condemned.
– John XXIII, in a solemn act before the universal Church, speaks of:
– “order, justice and charity” among peoples,
– temporal prosperity as sign of eternal happiness,
– but does not once proclaim that this order presupposes the public recognition of the Catholic Church’s exclusive authority.
– Such omission, in this context, is not neutral; it is premeditated. It prepares the shift from the doctrine that the state must be Catholic (Pius IX, Leo XIII, Pius XI) to the conciliar theory of religious liberty and neutral states.
– Pius IX condemns as error the proposition: “The Church ought to be separated from the State, and the State from the Church.” (Syllabus, 55).
– The homily’s irenic language is harmonizable, not with the Syllabus, but with the later Dignitatis humanae; hence it is a step in the apostasy.
3. Ecumenical Undercurrent
– The prayer for “all Christians…one fold, one shepherd” without call to conversion anticipates:
– the false ecumenism condemned in substance by Mortalium animos,
– the post-1958 cult of inter-confessional dialogue, joint prayers, recognition of heretics as “separated brethren” within a broader “Church of Christ.”
– The integral Catholic faith insists:
– Outside the Catholic Church there is no salvation in the strict sense (as taught consistently by Fathers, doctors, and pre-conciliar Magisterium).
– Unity is only by return to the one true Church.
– The homily’s avoidance of this truth is a betrayal, especially grave in a solemn pontifical setting. It replaces the supernatural axiom with sentimental fraternity.
4. False Conception of Peace
– True Catholic teaching: peace is a fruit of justice and of submission to God’s law; there is no peace for the wicked.
– Pius XI in Ubi arcano and Quas primas links peace inseparably to Christ’s social kingship.
– John XXIII’s text:
– Evokes Christ’s words on peace spoken to Joaquina’s soul.
– Then horizontalizes this peace into an aspiration that all peoples, with affairs regulated by justice and charity, may achieve prosperity.
– Christ’s peace is made to underwrite a diplomatic program, not a call to the nations to abandon false religions and immorality.
– This is the mentality of the conciliar sect: a naturalistic humanitarianism draped in Gospel words.
Symptom of the Systemic Apostasy of the “Church of the New Advent”
This homily is a small but revealing document of the deeper revolution.
1. Use of Saints as Propaganda
– Authentic canonizations:
– Confirm the Church’s authority.
– Provide doctrinally unambiguous models.
– Here:
– The two lives are selected and narrated in such a way as to:
– Emphasize adaptability of holiness to all conditions: a key theme for justifying a relaxation of discipline and embrace of the modern world.
– Highlight charity, social care, education of the poor: themes later exploited for the conciliar cult of “social justice” severed from doctrinal militancy.
– Showcase feminine models of apostolic social engagement, easily conscripted to post-conciliar activism.
– The saints are conscripted as poster figures for a “pastoral” shift: from defense of dogma and condemnation of error to social service and psychological consolation.
2. Absence of Militant Ecclesiology
– No mention:
– of the Church as the exclusive Ark of Salvation,
– of the duty to combat and extirpate heresy,
– of the supernatural authority of the papacy as defined at Vatican I.
– Instead:
– The papal “we” appears chiefly as burdened administrator seeking help to fulfill “plans and undertakings…already announced to the Catholic world.”
– The saints’ role is to secure success for a human program, not to recall the world to tremble before God’s law.
– This shift from doctrinal militancy to bureaucratic “pastoral plans” is a hallmark of the conciliar apostasy.
3. Proto-Modernist Optimism
– The text radiates a serene optimism about:
– the possibility of harmoniously ordered nations,
– prosperity as sign of approaching eternal happiness,
– a gentle unity of “all Christians.”
– In the light of pre-1958 Magisterium (e.g. Lamentabili sane, Pascendi):
– Modernism is condemned as the synthesis of all heresies, one of whose features is the belief in the evolution of dogma and religion to meet “modern needs.”
– This homily’s tone and silences manifest precisely such an optimism:
– a Church that will soon redefine its relation to the world,
– a papacy that no longer pronounces anathemas, but inaugurates “dialogue,”
– sanctity recast as universally accessible moral effort, not as radical adherence to the scandal of the Cross and exclusivity of the Catholic faith.
– By 1965 the fruits appear: religious liberty, ecumenism, collegiality, liturgical revolution—each in direct or indirect contradiction with the pre-1958 doctrine summarized in the Syllabus, Quas primas, and anti-modernist decrees.
4. Fitting into the Masonic Project Condemned by Pius IX
The Syllabus explicitly identifies the program of liberalism, naturalism, and masonic infiltration: the denial of the exclusive rights of the Church, the glorification of “progress,” “civilization,” and religious freedom.
In this homily we see:
– No denunciation of the very errors Pius IX and Leo XIII had unmasked as masonic.
– Adoption of language about ordered nations, prosperity, and a global concord without any explicit demand for those nations to be Catholic states.
– Subtle alignment of the Church’s aspirations with the humanitarian ideals of the same forces previously condemned as the “synagogue of Satan.”
Thus this text, though clothed in Latin and sprinkled with devout phrases, is perfectly consonant with the paramasonic, globalist orientation of the conciliar sect. The occupying structure uses venerable forms to introduce a new substance.
Silence as the Gravest Accusation
The most damning aspect is not what is said, but what is left unsaid in a solemn act on the threshold of the conciliar age:
– No mention of:
– Hell,
– the danger of damnation,
– the Four Last Things as motive for sanctity,
– the reality of mortal sin in the “modern world.”
– No insistence that:
– rulers, societies, laws must submit to Christ the King,
– false religions and sects are paths of perdition,
– deviations from dogma are mortal dangers.
– No echo of:
– Pius X’s war against modernism,
– the Syllabus’ condemnation of liberalism,
– the duty to resist Freemasonry and its political projects.
This silence in the mouth of a supposed “Roman Pontiff,” in the Basilica of St. Peter, during a canonization, is the clearest sign that another religion is already speaking: a religion which accepts the vocabulary of sanctity while evacuating the dogmatic content and sharpening it toward a a new humanitarian, ecumenical, and naturalistic orientation.
Conclusion: A Pious Veil over the Abomination of Desolation
From the perspective of integral Catholic faith, this homily is not a harmless devotional exercise. It is:
– A strategic deployment of canonizations by a manifestly modernist usurper to legitimize his authority.
– An exercise in carefully calibrated ambiguity:
– praising traditional-looking virtues,
– omitting the hard teachings that would contradict the planned council and its doctrines.
– A proto-manifesto of the conciliar sect:
– sanctity stripped of militant doctrine,
– unity without conversion,
– peace without Christ’s public kingship,
– prosperity as sign of salvation,
– all sealed with biblical phrases torn from their dogmatic context.
Such texts must be read, not as expressions of the perennial Magisterium, but as part of the gradual substitution of the true Church by the “Church of the New Advent,” the paramasonic neo-church whose “saints,” “liturgies,” and “teachings” serve to enthrone man in the place of Christ the King.
Therefore, the faithful who cling to the pre-1958 doctrine are bound in conscience to reject the authority claimed in this homily, to refuse the manipulative use of canonization as propaganda, and to measure all such acts solely by the immutable standard of the traditional Magisterium: the Syllabus of Pius IX, the anti-modernist decrees of Pius X, the proclamation of Christ’s kingship by Pius XI, and the constant doctrine of the Church before the advent of the conciliar usurpers.
Source:
In Sollemni Canonizatione Beati Caroli a Setia, Confessoris, et Beatae Ioachimae De Vedruna Viduae De Mas, Homilia Ioannis PP. XXIII, XII Aprilis MCMLIX (vatican.va)
Date: 11.11.2025