Khushpur’s “Catholic” Jubilee: Apostate Celebration in the Abomination of Desolation
The EWTN News article of February 20, 2026, reports on the 125th anniversary celebrations of Khushpur, Pakistan, a village hailed as the “Rome of Pakistan” for its prolific production of clergy and its “martyrs.” The piece frames the event as a triumph of Catholic faith and witness, centering on the graves of Bishop John Joseph, Father George Ibrahim, and federal minister Shahbaz Bhatti, all killed in contexts related to Pakistan’s blasphemy laws. It highlights interfaith participation, social projects, and the ongoing “struggle” of the local faithful, all under the auspices of the post-Vatican II hierarchical structure, with Bishop Joseph Indrias Rehmat of Faisalabad leading the ceremonies. The article’s underlying thesis is that this community represents a vibrant, enduring Catholic identity facing persecution, a narrative that completely ignores the fundamental reality of the **Great Apostasy** and the **usurpation of the Holy See** by the modernist conciliar sect since the death of Pope Pius XII.
The Fatal Omission: The Church Does Not Exist in the Conciliar Sect
The article’s most damning error is its uncritical use of the term “Catholic” to describe a community governed by a hierarchy in manifest communion with the antipopes from John XXIII through “Pope” Leo XIV. According to the immutable doctrine defined before 1958, a manifest heretic cannot be a member of the Church, let alone its head or a bishop. St. Robert Bellarmine teaches: “A manifest heretic… is not a Christian… therefore, a manifest heretic cannot be Pope.” The post-Conciliar “Popes” and their appointed bishops, by their public adherence to the errors of Vatican II (religious liberty, ecumenism, collegiality, etc.), are manifest heretics. Therefore, the entire structure in Faisalabad, headed by Bishop Rehmat, is a **paramasonic occupation** of Catholic buildings, not the Catholic Church. The “faith” celebrated in Khushpur is the **sect of the New Advent**, a synthetic religion condemned by St. Pius X in Pascendi Dominici gregis and Lamentabili sane exitu. The article’s silence on this foundational truth is the sound of apostasy.
Naturalistic Humanism Masquerading as Catholic Witness
The article frames the village’s significance in purely natural and sociological terms: producing “bishops, priests, nuns,” and engaging in “social work” for farmers. This is a direct echo of the **Modernist principle** condemned by St. Pius X: reducing religion to a “movement” or “life” rather than a divinely revealed, supernatural doctrine. The focus is on “service,” “injustice,” “land rights,” and “community development”—the language of secular NGOs, not the Gospel. Where is the article’s call to convert Pakistan to the one true faith? Where is the defense of the social reign of Christ the King as defined by Pope Pius XI in Quas Primas? The Syllabus of Errors (1864) explicitly condemns the separation of Church and state (Error 55) and the idea that the state can be neutral in religion (Error 77). Khushpur’s “witness” under a blasphemy law regime is presented as a fight for “minority rights,” a concept rooted in the condemned doctrine of religious liberty (Dignitatis Humanae). The true Catholic stance is not to beg for toleration from an Islamic state but to demand that the state recognize Jesus Christ as King and enact His laws. The article’s entire narrative is trapped within the Modernist paradigm of “human dignity” and “dialogue,” which the Syllabus calls “pests” (Section IV) and Pius XI called “secularism… the plague that poisons human society.”
The Idolatry of “Martyrs” in a Schismatic Context
The article venerates Bishop John Joseph, Father George Ibrahim, and Shahbaz Bhatti as “martyrs,” a claim never officially made by the pre-1958 Church. This is theologically reckless. For a death to be a martyrdom in odium fidei (in hatred of the faith), the victim must die as a member of the true Church, for a doctrine of the faith. These men died within the conciliar sect, which professes a false religion. Their causes are promoted by the very hierarchy that embraces heresy. Furthermore, the article notes that Bishop Joseph’s “blood-stained cassock” was buried separately—a superstitious practice reminiscent of relic-worship divorced from Catholic theology. The “unofficial martyrs” label is a popular, emotional construct, not a doctrinal reality. The article’s tone of hagiography, with phrases like “their martyrdom shapes how we pray,” promotes a cult of personality that distracts from the one Mediator. It is a classic Modernist tactic: replace supernatural doctrine with sentimental narratives of “witness.”
Ecumenical Abomination: The Mosque Within the Church
The report proudly notes that “Local Muslims joined the celebrations” and an imam placed a garland on Bishop Rehmat. This is a direct violation of the Catholic rule of extra Ecclesiam nulla salus and a capitulation to the indifferentism condemned in the Syllabus (Errors 15-18). The presence of an Islamic cleric in a Catholic jubilee ceremony is not “interfaith ties”; it is the **abomination of desolation standing in the holy place** (cf. Daniel 9:27, Matthew 24:15). It signifies the complete surrender of the post-Conciliar Church to the false religion of Mohammed. The article treats this as a positive, a sign of “unity,” when in fact it is a public act of apostasy, a denial that Islam is a false, demonic religion that leads souls to hell. The pre-Conciliar Church never participated in such sacrilegious ceremonies; it sought the conversion of non-Catholics, not their blessing of Catholic rites.
The “Rome of Pakistan” Delusion: A Counterfeit Center
Calling Khushpur the “Rome of Pakistan” is a blasphemous inversion. Rome is the See of Peter, the center of Catholic unity. Khushpur is a center of schism and apostasy. It “produces” priests and bishops for a false church. Its “legacy” is one of integration into the global conciliar network, which is orchestrated by the “synagogue of Satan” (Apocalypse 2:9) controlling the Vatican. The article’s description of the village’s “street decoration competition during the annual Christ the King procession” is particularly grotesque. The Feast of Christ the King, instituted by Pope Pius XI in Quas Primas, was meant to combat secularism by affirming the social kingship of Christ. In the hands of the conciliar sect, it has been reduced to a folk festival, a “procession” with drums and rose petals, stripped of its dogmatic content and its call for the state to recognize Christ’s sovereignty. This is the precise “diversion from apostasy” described in the False Fatima Apparitions file: spectacular external acts that replace the internal conversion and doctrinal purity required by God.
The Blasphemy Law Charade: A Distraction from the Real Blasphemy
The article centers the narratives of Bishop Joseph and Shahbaz Bhatti on their opposition to Pakistan’s blasphemy laws. While these laws are often misused, the Catholic position is not to advocate for their abolition in the name of “religious freedom,” but to insist that the state enforce the First Commandment and protect the honor of the Most Holy Trinity. The conciliar “Church” advocates for a secular, pluralist state where all religions are “free,” which is the essence of the condemned Error 77 from the Syllabus. The true Catholic state would not have “blasphemy laws” against false religions; it would have laws establishing the one true faith and prohibiting public expression of error. By framing the struggle as one for “minority rights,” the article’s subjects were fighting for a place in a godless, secular order, not for the reign of Christ the King. Their deaths, while tragic, were not for the integral Catholic faith but for a modernist conception of “tolerance.”
Symptomatic of the Conciliar Revolution: The “Friends of Farmers” and the Cult of the Earth
The social projects described—the “Friends of Farmers” land purchases, the “farm restoration initiative,” the “medical center”—are presented as the fruit of “martyrdom.” This is pure Pelagianism and naturalism. The article reveals its true spirit: the cult of man and the earth. The focus is on “saving farmland,” “greenery,” “sanitation,” and “education” (presumably secular). There is not one mention of the salvation of souls, the necessity of the Sacraments, the danger of hell, or the propagation of the true faith. This is the “theology of the earth” condemned by Pope Pius XII. It is the “social gospel” of Protestantism imported into the conciliar sect. The “martyrs” are invoked to justify a program of earthly improvement, not heavenly conversion. This is the logical outcome of Vatican II’s “preferential option for the poor” and its “integral human development” heresy.
Conclusion: A Jubilee of Apostasy, Not Faith
The 125th “jubilee” of Khushpur is not a celebration of Catholic faith. It is a **symptom and a tool of the Apostasy**. It uses Catholic symbols (Mass, processions, martyrs) to celebrate a **counterfeit church** that has exchanged the deposit of faith for a partnership with the world. The article, by reporting this event uncritically and with admiration, becomes an instrument of deception. It leads souls to believe that the visible structures of the post-Conciliar “Church” are the Catholic Church, and that its “witness” is Christian. This is a fatal error. The true Catholic, holding to the integral faith before 1958, must see Khushpur for what it is: a **mission field occupied by the enemy**. The only legitimate “jubilee” for such a place would be a public act of reconversion to the true faith, a repudiation of the conciliar errors, and a submission to a bishop who holds the integrity of Catholic doctrine. Until then, its celebrations are the rituals of the **abomination of desolation**.
Source:
‘Rome of Pakistan’ celebrates 125 years of Catholic faith and witness (ewtnnews.com)
Date: 20.02.2026