Catholic News Agency reports on St. Elizabeth of Hungary (1207-1231), emphasizing her charitable works as a noblewoman who embraced Franciscan poverty after her husband’s death. The article describes her hospital-building, care for the poor, and eventual canonization four years after her death, while quoting “Pope” Benedict XVI’s praise of her as a “model for those in authority” who allegedly inspired “political figures” toward “reconciliation between peoples” (November 17, 2025).
Naturalistic Reduction of Sanctity to Social Work
The article systematically reduces Elizabeth’s holiness to humanitarian activity, stating she “attended to the sick almost constantly” and “gave up the royal family’s own clothes and goods.” This modernist distortion ignores sanctifying grace as the soul of all virtue, reducing Catholic charity to philanthropy. The Catechism of Pope St. Pius X condemns such naturalism: “Charity is a supernatural virtue by which we love God for His own sake above all things, and our neighbor as ourselves for love of God” (The Virtues and Gifts, 1). Elizabeth’s hospital-building flowed from Eucharistic piety – she daily attended Mass and received Communion when such frequency was rare for laity, a fact omitted to serve the neo-church’s horizontalist agenda.
Omission of Doctrinal Fidelity and Ecclesiastical Obedience
Nowhere does the article mention Elizabeth’s submission to her director spiritualis, Master Conrad of Marburg, who imposed severe penances to purify her motives. His directive ordering her to send away her three children – accepted unquestioningly – demonstrates her oboeidentia catholica (Catholic obedience), anathema to the conciliar sect’s cult of individualism. The 1907 Decree Lamentabili condemned the proposition that “Faith… is ultimately based on a sum of probabilities” (S25), yet CNA’s portrayal implies Elizabeth’s virtue rested on emotional response to tragedy rather than dogmatic certainty.
Franciscanism Divorced From Its Theological Foundation
While noting Elizabeth joined “the Third Order of St. Francis,” the article ignores how this required formal ecclesiastical approval and adherence to Regula Bullata approved by Pope Honorius III in 1223. The post-conciliar distortion of religious life as spontaneous “service” absent hierarchical structure finds no support in Elizabeth’s life. She wore the grey habit of Penitents under Church authority, unlike today’s “secular Franciscans” who reject Humanae Vitae while mouthing social justice platitudes.
“The Kingdom of our Savior seemed to shine with a new light when we enrolled six confessors and virgins among the Saints” (Pius XI, Quas Primas 11), wrote Pius XI when instituting Christ the King’s feast. Elizabeth’s royal status served to emphasize Christ’s social reign, a doctrine gutted from this account. Her political influence derived from accepting dynastic marriage as God’s will, not Bergoglian “accompaniment” of worldly power.
Canonization Process Manipulated for Ecumenical Purposes
The article’s claim that miraculous healings “began to occur at her grave” implies automatic sainthood, ignoring the rigorous canonical process overseen by Pope Gregory IX in 1235 involving 106 witnesses. Today’s canonization factory under antipopes – which elevated modernists like “Saint” John Henry Newman – operates on political, not supernatural criteria. Elizabeth’s true glory lies in her odium mundi (contempt for the world), building hospitals not as welfare centers but as loca sacra where the dying received Last Rites.
Antipapal Quote as Final Apostasy
Most egregious is citing “Pope” Benedict XVI’s 2007 statement that Elizabeth “inspired political figures.” The usurper’s false title lends credibility to his blasphemous equating of Catholic virtue with worldly “reconciliation.” True popes like Pius XI declared: “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” (Quas Primas 19). Elizabeth’s political impact came from converting nobles to renounce power, not dialogue with error.
The article’s silence on Elizabeth’s mystical life – her visions, ecstasies, and miraculous multiplication of food – exposes the conciliar sect’s hatred of supernatural grace. While feeding the poor, she secretly wore a hairshirt and slept on stone, mortifications rooted in contritio cordis (contrition of heart) absent from today’s “social justice” charade. This whitewashed portrait serves the neo-modernist project: reduce saints to humanitarian NGOs, stripping them of doctrinal swords to combat the world’s errors. Until Elizabeth’s true counter-revolutionary spirit is recovered – crushing worldly vanities underfoot while raising the cross over nations – such articles remain sacrilegious parodies of Catholic hagiography.
Source:
St. Elizabeth of Hungary: The married princess who embraced poverty (catholicnewsagency.com)
Date: 17.11.2025