The Catholic News Agency portal (January 10, 2026) describes the establishment of the “St. Elena House of Mission and Prayer” in Northampton, England, as a “prophetic sign” promoting “new evangelization” through a community of young women engaged in perpetual adoration and outreach activities. The initiative, endorsed by diocesan officials including “Episcopal Vicar for Mission Canon Simon Penhalagan,” explicitly cites Vatican II’s Lumen Gentium (4) to justify its “charismatic dimension” while invoking the authority of the blasphemer John Paul II. The project director Maria Heath claims it answers the “Church’s call to become mission-oriented” through “new expressions” of evangelization inspired by Johannes Hartl’s book Heart Fire.
Naturalistic Subversion of Evangelization
The article’s repeated emphasis on “encounter” conspicuously avoids defining this experience through the sine qua non of sacramental grace. Pius XI condemned such subjectivist reductionism in Quas Primas, stating: “The Church, constituted by Christ as a perfect society, has an innate and lawful right to perfect freedom and immunity from the power of the state” (1925). By framing mission as a matter of interpersonal connection rather than the conversion of souls from heresy and sin, the project embodies the conciliar sect’s abandonment of Extra Ecclesiam Nulla Salus.
Maria Heath’s assertion that “communion and mission” constitute timeless principles deliberately obscures the house’s theological bankruptcy. True Catholic mission requires uncompromising proclamation of dogmatic truth, as Pope Pius XII taught: “The Church has the right and duty not merely to guard the treasure of the true faith…but also to proclaim it in its entirety” (Humani Generis, 21). Contrast this with Heath’s vacuous vision of letting people “know the joy of being known and loved by God” – a therapeutic slogan indistinguishable from Protestant revivalism.
Charismatic Movement: Masonic Infiltration of Worship
The article’s glowing reference to Johannes Hartl – a German charismatic leader – exposes the project’s occult roots. Pius X’s Lamentabili Sane condemned the very premise of charismatic “renewal”: “Divine inspiration does not extend to the whole of Holy Scripture to such an extent that all and individual parts of it are protected from every error” (Proposition 11). The charismatic movement’s ecstatic phenomena and emphasis on personal revelation constitute a repudiation of the Church’s magisterial authority, reducing the Holy Ghost to an emotional catalyst rather than the Sanctifier of souls through sacramental grace.
When community member Beth speaks of “catching the fire of God’s love,” she employs language alien to Catholic asceticism. Traditional spirituality warns against illusio sensuum – the diabolical deception of false mystical experiences – as detailed in St. John of the Cross’ Dark Night of the Soul. The article’s silence on sacramental confession, fasting, or doctrinal formation reveals this as pure religious sentimentalism.
St. Elena Guerra: Hijacked Legacy
The cynical appropriation of St. Elena Guerra’s legacy constitutes historical revisionism. While the article notes her role in inspiring Pope Leo XIII’s devotion to the Holy Ghost, it omits that her Order of the Oblates of the Holy Spirit maintained strict adherence to Thomistic theology and hierarchical obedience – antithetical to the anarchic “charisms” promoted today. Leo XIII’s encyclical Divinum Illud Munus (1897) emphasized the Holy Ghost’s role in “confirming the truths of faith by His testimony” through the Church, not individual emotional experiences.
The project’s claim to continue Guerra’s mission is particularly grotesque given the conciliar sect’s systematic dismantling of her spiritual inheritance. Where Guerra sought to combat modernism through doctrinal clarity, this initiative embraces the very subjectivism she resisted. Pius X’s Pascendi Dominici Gregis explicitly linked modernist errors to charismatic delusions: “The Modernists…place and hold the origin of faith in…private experience” (14).
Vatican II’s Poisonous Fruits
Heath’s invocation of Lumen Gentium‘s “charismatic dimension” demonstrates the project’s inherent conciliarism. The Second Vatican Council’s novel ecclesiology – condemned by Archbishop Marcel Lefebvre as “a new theology impregnated with modernism” – created the theological chaos permitting such aberrations. Pius IX’s Syllabus of Errors had already anathematized the core assumption behind “new evangelization”: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism, and modern civilization” (Proposition 80).
The article’s celebration of perpetual adoration rings hollow when conducted under conciliar authorities who permit sacrilegious communions. St. Thomas Aquinas teaches that “the sacrament of the Eucharist is completed in the consecration of the matter” (Summa Theologiae, III, Q. 82, Art. 3), making valid priesthood essential. Yet the initiative operates under “bishops” whose Holy Orders are doubtful due to the 1968 Pontificalis Romani reforms – rendering their “Eucharistic adoration” at best ambiguous, at worst idolatrous.
Silence on the Church’s True Mission
Nowhere does the article mention the conversion of England from Anglicanism or warn against receiving “sacraments” in invalid rites. Contrast this with Pope Leo XIII’s admonition: “The Church…has the right and duty to demand…that the State should not violate her liberty by…hindering the Church in her right to preach the faith” (Libertas Praestantissimum, 42). The project’s focus on “welcoming people” without requiring renunciation of error constitutes the indifferentism condemned in Mortalium Animos: “This false conclusion…stirs up and strengthens…that indifference which is hurrying so many to destruction” (Pius XI, 1928).
The absence of any call to return to the Traditional Latin Mass – the most powerful evangelizing tool in Church history – exposes the project’s modernist captivity. As St. Vincent of Lérins warned: “What then shall the Catholic Christian do…? He shall adhere to antiquity which cannot now be led astray by any craft of novelty” (Commonitorium, 3). Until England’s Catholics reject the conciliar revolution and return to integral Tradition, such initiatives will remain spiritual placebo pills for a Church in terminal decline.
Source:
St. Elena House launches in UK to help Catholics ‘catch the fire’ of God’s love (catholicnewsagency.com)
Date: 10.01.2026