EWTN News reports that due to electricity shortages hindering the production of Communion hosts in Cuba, the Archdiocese of Panama sent 35,000 hosts and the Archdiocese of Puerto Rico sent 300,000 hosts to support the celebration of the Eucharist on the island. Archbishop José Domingo Ulloa Mendieta of Panama described the gesture as a “concrete sign of the Communion that unites the Church beyond borders,” while Archbishop Roberto O. González Nieves of San Juan called it “a visible sign of communion among the particular Churches of the Caribbean.” The article frames the shortage as a logistical problem and the aid as an act of fraternal solidarity, entirely ignoring the theological crisis surrounding the validity of sacraments in the post-conciliar structures and reducing the Most Holy Eucharist to a mere symbol of horizontal unity.
The Eucharist Reduced to a “Sign of Communion”: The Conciliar Sect’s Sacramental Bankruptcy
The language employed by the so-called “archbishops” Ulloa and González reveals the depth of the theological catastrophe that has consumed the conciliar sect since 1958. Archbishop Ulloa declares that the shipment constitutes “a concrete sign of the Communion that unites the Church beyond borders,” while González describes it as “a visible sign of communion among the particular Churches of the Caribbean and a concrete expression of the unity born of the Eucharist.” This is not Catholic theology; it is the theology of the Novus Ordo Missae — a theology that inverts the proper order of the faith and reduces the Most Holy Sacrifice of the Mass to a mere symbol of human togetherness.
The Catholic Church has always taught, with the full weight of her infallible Magisterium, that the Eucharist is not primarily a “sign of communion” but the true Body and Blood of Jesus Christ, together with His Soul and Divinity — the same Christ who was crucified on Calvary and who offers Himself unceasingly to the Father for the remission of sins. The Council of Trent, in its Thirteenth Session, Chapter III, solemnly defined: “If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated; let him be anathema.” The Eucharist is the source of the Church’s unity precisely because it is the re-presentation of the propitiatory sacrifice of Calvary, not because it generates horizontal fraternity among men.
Pius XI, in Quas Primas, taught that Christ’s kingdom “is primarily spiritual and relates mainly to spiritual matters,” and that the Church’s mission is “to teach, govern, and lead all to eternal happiness.” The Eucharist is the supreme means by which this mission is accomplished — it is the Unbloody Sacrifice of Calvary, the propitiatory offering that reconciles sinful man with an offended God. To speak of it primarily as a “sign of communion among particular Churches” is to commit the very error that the Syllabus of Errors condemned in Proposition 24: denying the Church’s spiritual authority and reducing her mission to a merely natural, social function.
The Omission That Condemns: No Mention of Validity, No Mention of the True Mass
What is most damning about this article is not what it says, but what it does not say. There is not a single word about the validity of the sacraments being administered in Cuba or anywhere else within the conciliar structures. There is no mention of the fact that the Novus Ordo Missae, promulgated by the apostate Paul VI in 1969, is at best doubtful in its validity due to the radical alteration of the essential words of consecration and the suppression of the sacrificial theology that had been the unchanging teaching of the Church for two millennia.
The 1968 Institutio Generalis Missalis Romani and the accompanying Novus Ordo replaced the Catholic theology of the propitiatory sacrifice with a Protestantized “supper” theology. The words of consecration were altered: “For this is the chalice of My blood, of the new and eternal testament: the mystery of faith, which shall be shed for you and for many unto the remission of sins” became, in the new rite, a narrative statement that obscures the sacrificial character. Cardinals Ottaviani and Bacci, in their famous Critical Study of the New Order of Mass (1969), warned that the new rite “represents, both as a whole and in its details, a striking departure from the Catholic theology of the Holy Mass as it was formulated in Session XXII of the Council of Trent.”
The hosts being shipped from Panama and Puerto Rico were almost certainly produced for use in the Novus Ordo — the “Mass” that the conciliar sect celebrates universally. The question that must be asked, and that this article dare not ask, is: Are these hosts being validly consecrated? If the rite used is doubtful, then the entire enterprise — the shipping, the distribution, the “rationing” — is not an act of Catholic charity but a simulation of worship, a theatrical performance that gives the faithful the appearance of the Eucharist without its reality. This is not piety; it is idolatry.
The “Church” of Horizontal Unity: Ecumenism and the Dissolution of Catholic Identity
Archbishop Ulloa’s statement that the Eucharist is “the sacrament of unity” and that “gathered around the same bread of life, we recognize ourselves as brothers and sisters and as members of one body” is language that could just as easily come from a Protestant ecumenical gathering. It is the language of Unitatis Redintegratio, the conciliar decree on ecumenism, which taught that “all who have been justified by faith in baptism are members of Christ’s body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church” — a proposition that directly contradicts the teaching of Pius XI’s Mortalium Animos (1928), which condemned the idea that “the union of Christians can be fostered by beginning with the unity of faith” and insisted that the one true Church is the Roman Catholic Church, outside of which there is no salvation.
The conciliar sect has systematically replaced the Catholic doctrine of the unica ecclesia — the one true Church — with a “communion of churches” model that treats the Catholic Church as merely one among many “particular churches” in a loose federation of Christian communities. González’s reference to “the particular Churches of the Caribbean” is a direct echo of this conciliar ecclesiology, which was condemned by the pre-conciliar Magisterium as a form of indifferentism — the heresy that one religion is as good as another.
Pius IX, in the Syllabus of Errors, condemned Proposition 18: “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church.” The conciliar sect’s entire ecumenical project is built upon this condemned proposition. When Ulloa and González speak of “communion” without any reference to the necessity of the Catholic faith, the necessity of the true Mass, or the necessity of submission to the Roman Pontiff (a true pope, not the usurpers occupying the Vatican), they are not speaking as Catholic bishops. They are speaking as functionaries of the neo-church of the Antichrist.
The Naturalistic Framing: Electricity Shortages and Logistical Solutions
The article’s framing of the crisis as a purely logistical problem — electricity shortages limiting host production — is itself a symptom of the conciliar sect’s naturalistic mentality. The problem is presented as a supply chain issue: not enough electricity, not enough hosts, not enough machinery. The solution is correspondingly naturalistic: ship more hosts from Panama and Puerto Rico, coordinate with airlines, solicit donations from the faithful.
There is no mention of prayer as the primary remedy. There is no mention of reparation for the sins that have brought divine chastisement upon Cuba — a nation that has suffered under communist tyranny for over six decades, a tyranny that the conciliar sect has consistently failed to condemn with the clarity demanded by the pre-conciliar Magisterium. Pius XI, in Quas Primas, taught that “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior.” The suffering of the Cuban people is a direct consequence of the rejection of Christ the King — a rejection in which the conciliar sect has been complicit through its decades of Ostpolitik and its refusal to condemn communism with the vigor of Pius XI’s Divini Redemptoris (1937).
The article’s closing line — an invitation to “keep on praying for the Cuban people, for their pastors and the faithful, so that strengthened by God’s grace they may continue to proclaim the Gospel and joyfully celebrate the mysteries of our faith” — is a masterpiece of conciliar ambiguity. Which Gospel? The Gospel of Christ the King, or the “Gospel” of the conciliar revolution — the “Gospel” of religious freedom, ecumenism, and the cult of man? Which mysteries of faith? The mysteries of the true Catholic faith, as defined by the Council of Trent and the Syllabus of Errors, or the “mysteries” of the Novus Ordo, which St. Pius X would have recognized as the synthesis of all heresies?
The Silence About the True Church: Where Are the Faithful Shepherds?
The article speaks of “the Catholic Church in Panama,” “the Catholic Church in Puerto Rico,” and “the Cuban Church” as if these were legitimate, functioning parts of the Mystical Body of Christ. But the Catholic Church is not a federation of national churches that can be identified by their geographic location or their institutional continuity with the pre-conciliar structures. The Catholic Church is the societas perfecta founded by Christ, endowed with all the means necessary for the salvation of souls, and governed by the lawful successors of the Apostles under the Roman Pontiff.
Since 1958, the structures occupying the Vatican have been progressively dismantled and replaced by a paramasonic structure that professes heresies, promotes idolatry, and leads souls to perdition. The “bishops” and “archbishops” mentioned in this article — Ulloa, González — are not successors of the Apostles in any meaningful theological sense. They are appointees of the conciliar sect, installed by the usurpers in Rome, and their “authority” derives not from Christ but from the abomination of desolation that has taken possession of the House of God.
The true Church endures — in the faithful who profess the integral Catholic faith, in the priests who offer the true Mass according to the unchanging Roman Rite, and in the bishops who have not bowed the knee to the conciliar Baal. But this article, like all articles produced by the concilar sect’s media apparatus, maintains the fiction that the neo-church is the Catholic Church, that its “sacraments” are valid, and that its “bishops” are true pastors. This is the great deception — the disinformation strategy that has been operative since the closure of Vatican II.
Conclusion: The Eucharist Demands Truth, Not Logistics
The shipment of Communion hosts from Panama and Puerto Rico to Cuba is not an act of Catholic charity. It is an act of institutional solidarity within the concilar sect — a sect that has lost the true faith, the true Mass, and the true Church. The language of “communion” and “unity” employed by the so-called “archbishops” is the language of Modernism, the synthesis of all heresies condemned by St. Pius X in Pascendi Dominici Gregis (1907) and Lamentabili Sane Exitu (1907).
The faithful must not be deceived by the appearance of piety. The Eucharist is not a “sign of communion” — it is Christ Himself, truly present under the species of bread and wine, offered in propitiatory sacrifice for the living and the dead. To treat it as a logistical problem to be solved by shipping supplies from one “particular church” to another is to profane the most sacred reality in the universe. The true remedy for Cuba’s spiritual crisis is not more hosts — it is the return to the true faith, the restoration of the true Mass, and the reign of Christ the King over all nations, including Cuba. As Pius XI taught: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men.” Until Cuba — and the world — submits to the sweet yoke of Christ, no amount of shipped hosts will avail.
Source:
Shortage of Communion hosts in Cuba prompts aid from Church in Panama and Puerto Rico (ewtnnews.com)
Date: 17.06.2026