The Vatican’s Warped Martyrdom Factory
The VaticanNews portal (21 November 2025) reports the planned beatification of two Italian priests killed by Nazis in 1944—Fr. Ubaldo Marchioni and Fr. Martino Capelli—alongside four new “venerables”: modernist Archbishop Enrico Bartoletti, Orione priest Gaspare Goggi, Australian physician Maria Glowrey, and Brazilian laywoman Maria de Lourdes Guarda. The “pope” Leo XIV allegedly approved these decrees, framing the priests’ deaths as martyrdom “in hatred of the faith” (odium fidei) while praising post-conciliar progressivism in others. This spectacle epitomizes the conciliar sect’s corruption of sanctity, replacing doctrinal rigor with sentimentalized victimhood and ecumenical pandering.
Falsification of Martyrdom: From Divine Witness to Human Tragedy
The article claims the priests were martyred due to Nazi “hatred of the faith,” yet their deaths occurred during wartime reprisals against partisans—not systematic persecution of Catholicism. Pius XI’s Quas Primas (1925) defines true martyrdom as witness to Christ’s kingship against earthly powers rejecting divine authority. Nazi ideology, while diabolical, targeted resistance fighters, not priests as priests. St. Robert Bellarmine clarifies in De Romano Pontifice that martyrdom requires execution explicitly for faith: “He who dies for another cause, even if he is a saint, is not a martyr.”
The narrative of “martyrdom ex parte victimae“—self-sacrifice without persecutorial intent—is a modernist fabrication. Pope Benedict XIV’s De Servorum Dei Beatificatione demands proof the killer acted propter fidem and the victim confessed Christ during execution. Neither condition is met here. Marchioni was shot while sheltering civilians; Capelli died while aiding wounded partisans. Their deaths, however noble, lack the essential element of testimony against anti-Christian tyranny.
Sacramental Nullity and Invalid Cult
These beatifications derive from a pseudo-juridical process overseen by the Vatican’s false “dicastery.” As the 1917 Code of Canon Law (Canon 1999 §1) states, causes require examination by bishops in communion with the Apostolic See—impossible under antipopes since John XXIII. The “Dehonians” (Capelli’s order) embraced post-conciliar heresies, including religious liberty condemned by Pius IX’s Syllabus (Errors 77-79). Martyrdom cannot be validated by a sect promoting the very errors martyrs died resisting.
Moreover, the Nazi reprisals occurred in 1944—before the conciliar apostasy—yet the current “beatification” serves the sect’s agenda: eroding the distinction between true witness and generic “heroism.” This mirrors the fraudulent canonization of Maximilian Kolbe, who died aiding a prisoner (not for faith) yet was elevated by Wojtyła to bolster humanist myths.
The Modernist Venerables: Syncretism Masquerading as Sanctity
Enrico Bartoletti, secretary of the Italian “Bishops’ Conference,” exemplifies post-Vatican II heresy. He helped implement the council’s “pastoral guidelines” diluting sacramental discipline, directly contradicting Pius X’s Lamentabili (1907), which condemned the claim that “dogmas evolve” (Prop. 21, 22, 58). His collaboration with suspected modernists like Giorgio La Pira and Fr. Ernesto Balducci—who rejected papal authority—renders his “heroic virtue” a farce.
Maria Glowrey (“Sister Maria of the Sacred Heart”), an Australian physician in India, embodies the conciliar shift toward naturalistic humanitarianism. While caring for Hindus, she allegedly “combined healthcare with evangelization,” yet Pius IX’s Syllabus (Error 16) condemns the idea that non-Catholics can attain salvation through good works. Her work with natural fertility methods echoes the birth control heresies of Paul VI’s era.
Silence on Supernatural Grace: The Ultimate Heresy
Nowhere does the article mention the priests’ sacramental fidelity, Eucharistic devotion, or rejection of modernism—the sine qua non of holiness. Instead, it glorifies “remaining with the faithful” as a generic virtue, ignoring that true shepherds defend doctrine, not merely share physical risks. The martyrs of the Cristero War (1926-1929), like Blessed Miguel Pro, died explicitly crying “Viva Cristo Rey!“—a defiance absent here.
Similarly, Maria de Lourdes Guarda’s “offering of sufferings” is stripped of its Christocentric purpose. Pius XII’s Mystici Corporis (1943) teaches that redemptive suffering must be united to Christ’s sacrifice through membership in the true Church—a membership invalidated by her association with the secular institute “Caritas Christi,” likely infected by post-conciliar pluralism.
Conclusion: A Sect Manufacturing Saints to Sanitize Apostasy
These decrees are not acts of piety but propaganda. By beatifying victims of secular conflicts while canonizing conciliar reformers, the Vatican sect seeks to equate its revolutionary agenda with Tradition. As St. Pius X warned in Pascendi, modernists reduce faith to “vital immanence,” replacing transcendence with emotion. True Catholics must reject this sacrilege and cling to the unchanging Faith, knowing that—as the Syllabus declares—”the Roman Pontiff cannot, and ought not to, reconcile himself with progress, liberalism, and modern civilization” (Error 80).
Source:
Two Italian priests martyred under Nazism in 1944 to be beatified (vaticannews.va)
Date: 21.11.2025