Carmelite Jubilee Masks Conciliar Apostasy
The Catholic News Agency reports that the Iberian Province of the Discalced Carmelites prepares to celebrate a jubilee year for St. John of the Cross, commemorating the 300th anniversary of his 1726 canonization and 100th anniversary of his 1926 proclamation as Doctor of the Church. The celebration received approval from the Apostolic Penitentiary of the conciliar sect, with pilgrimages planned to sites associated with the saint in Ávila, Segovia, and Úbeda. Friar Francisco Sánchez Oreja of the compromised Carmelite structure praises St. John of the Cross as “a living image of the authentic Carmelite” who manifests “the Carmelite religious” ideal through his “concrete existence.” This spectacle exemplifies how post-conciliar structures weaponize authentic saints to legitimize their apostasy.
Illegitimate Authority Usurps Canonical Prerogatives
The very notion that the counterfeit “Apostolic Penitentiary” could authorize a jubilee year constitutes blasphemous presumption. As Pius XI declared in Quas Primas: “The Church of Christ, which has been divinely instituted for the sake of souls and of eternal salvation… cannot depend on anyone’s will.” The conciliar sect’s approval holds no canonical validity, being issued by those who publicly defect from Catholic faith through their adherence to Vatican II’s heresies. St. Robert Bellarmine’s principle applies: “A manifest heretic cannot be Pope” (De Romano Pontifice), extending to all functionaries of the counterfeit church. When Sánchez states “the centenaries serve to confirm that St. John of the Cross is still alive,” he unwittingly testifies against his masters – for true saints condemn modernism, not collaborate with it.
Spiritual Narcissism Replaces Doctrinal Fidelity
The article reduces St. John of the Cross to a self-help guru, quoting Sánchez’s description of his message as “one of seeking the divine, calling us to immerse ourselves in God in a lived experience of theological life.” This obscures the saint’s uncompromising defense of Catholic asceticism against Protestant errors. Contrast this modernist distortion with St. John’s actual words: “Where there is no love, put love and you will find love” (Letter 26) – meaning caritas in veritate (charity in truth), not the emotionalism promoted by conciliarists. The article’s emphasis on “mature faith” echoes Vatican II’s subjective Gaudium et Spes (n.11) rather than the objective regula fidei defended by true Carmelites.
“His example is an ideal for life, his writings, a treasure to share with all those who seek the face of God today, and his doctrine is also a word for us today.”
This universalist language betrays the conciliar heresy. St. Pius X condemned such indifferentism in Lamentabili Sane: “The dogmas which the Church proposes as revealed are not truths of divine origin but are a certain interpretation of religious facts” (Prop. 22). When Sánchez claims St. John’s doctrine constitutes “a word for us today,” he implies doctrinal evolution – anathema to the saint who wrote: “In the evening of life, we will be judged on love” (Sayings of Light and Love, 57), meaning love according to Catholic truth.
Poverty Distorted Into Social Activism
The article weaponizes St. John’s childhood poverty to promote conciliar social gospel: “He saw his father and his brother die of hunger… helped him to be a humble and simple person.” This ignores how the saint’s Ascent of Mount Carmel treats poverty as complete detachment from creatures to attain divine union – not material deprivation as an end itself. Sánchez’s claim that the saint embraced “evangelical poverty… based on work, sobriety, and detachment from riches” omits the supernatural motive: to imitate Christ’s Passion for redemption of sins. Pius IX’s Syllabus of Errors condemns this naturalism: “The Church ought to be separated from the State, and the State from the Church” (Prop. 55) – precisely what occurs when Carmelites reduce holiness to social conditions.
Liturgical Abuse Disguised As Devotion
The planned “opening of the holy door” in Segovia on Dec. 13 constitutes sacrilege, as true jubilees require Catholic authority. When St. John of the Cross described divine union as “a door… by which the soul may enter” (Spiritual Canticle, 11), he meant the narrow gate of orthodox doctrine, not the conciliar sect’s counterfeit sacraments. The designation of “jubilee churches” including the “St. Teresa of Jesus Basilica in Ávila” compounds the blasphemy, as St. Teresa would condemn the Novus Ordo celebrated there. The true St. John wrote: “The soul that journeys to God… must be content to carry a naked cross” (Ascent, II.7.7) – not participate in neo-modernist spectacles.
Conclusion: Saints Against Their Hijackers
As the conciliar sect celebrates its invented jubilee, faithful Catholics recall St. John of the Cross’s true legacy: imprisonment by his unreformed Carmelite brethren for defending Teresa of Ávila’s reforms. His Dark Night describes the soul’s purification from all that is not God – including the conciliar church’s false ecumenism and religious liberty. Let us honor him through the lex orandi he knew: the Traditional Latin Mass, while rejecting the “holy doors” of apostates. For as Christ warned: “I am the door. If anyone enters by me, he will be saved” (John 10:9) – not through the portals of neo-modernism.
Source:
Discalced Carmelites prepare to celebrate jubilee year of St. John of the Cross (catholicnewsagency.com)
Date: 04.12.2025