EWTN News portal reports that the Diocese of Duluth, a constituent of the conciliar sect occupying the ecclesiastical structures in Minnesota, has formally initiated a canonization process for Monsignor Joseph Buh, a 19th-century Slovenian missionary. The ceremony, presided over by the conciliar “bishop” Daniel Felton, featured representatives of the Slovenian government, the conciliar church in Slovenia, and indigenous communities, manifesting the anthropocentric and naturalistic orientation of the post-conciliar pseudo-hierarchy. This latest simulation of sanctity by the neo-church constitutes a further usurpation of the Church’s exclusive prerogative to canonize, an act reserved to a true Roman Pontiff, not to the manifest heretics who have usurped the See of Peter since 1958.
The Theatricality of a Null “Canonization Cause”
The cited article relates that the “Diocese of Duluth” has “officially launched a formal canonization cause” for Joseph Buh, conferring upon him the title “servant of God.” This language masks a grim reality: the entity styling itself the “Diocese of Duluth” is not a particular Church of Christ but an administrative division of the conciliar sect, a paramasonic structure erected in opposition to the Catholic Church. Its “bishop,” Daniel Felton, received his “episcopal consecration” in the invalid Novus Ordo rite of 1968, rendered null by the defect of form and intention introduced by the antipope Paul VI. As St. Robert Bellarmine teaches, “a manifest heretic cannot be Pope… because he cannot be the head of something of which he is not a member” (De Romano Pontifice 2:30). Since the “bishops” of the neo-church are consecrated by and in communion with manifest heretics (the line of usurpers beginning with John XXIII), they possess no jurisdiction, no sacramental authority, and no power to initiate any canonical process, least of all a cause of canonization which requires the exercise of the potestas iurisdictionis of the Roman Pontiff.
The article notes that Felton “consulted with the U.S. Conference of Catholic Bishops (USCCB), which voted to support Felton’s inquiry.” The USCCB is a collegialist fabrication unknown to the 1917 Code, a concilium of heretics exercising a pseudo-episcopal collegiality condemned by Pius XII in Mystici Corporis and by the very nature of the papal monarchy. Their “vote” is a parliamentary farce, null, void, and of no effect, reminiscent of the Cum ex Apostolatus Officio declaration that the elevation of a heretic “even if it shall have been uncontested and by the unanimous assent of all the Cardinals, shall be null, void, and of no effect.”
Linguistic Engineering: Therapeutic Deism Replaces Supernatural Faith
The rhetoric deployed by Felton exposes the Modernist corruption of language diagnosed by St. Pius X in Lamentabili sane exitu and Pascendi Dominici Gregis. Felton speaks of a “Catholic revival in the Diocese of Duluth” — a phrase redolent of the Protestant “revivalism” condemned by the Syllabus of Errors (prop. 77-80) which rejects the idea that the Church must “reconcile herself with progress, liberalism and modern civilization.” The “Holy Spirit” is invoked not as the Soul of the Church (Anima Ecclesiae) but as a vague spiritual force “hovering” to accommodate the “language of the people.”
“And only when he actually knew that in his heart and he could speak that language of the people, only then secondly, did he always begin to talk about Jesus, to put Jesus on center stage, to say Jesus is healing to your hurts, Jesus is hope to your despair, Jesus is joy to your tribulations.”
This inversion — anthropological accommodation preceding the proclamation of Christ — is the essence of the nouvelle théologie condemned by Pius XII in Humani Generis. It reduces the Missio ad Gentes to a therapeutic dialogue, denying the necessitas medii of the Church and the extra Ecclesiam nulla salus dogma. The Gospel is not a therapy for “hurts” and “despair”; it is the lex credendi demanding conversio and baptismus flaminis for salvation. As Pius XI teaches in Quas Primas, “His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ” — not as a healer of psychological wounds, but as Rex Regum et Dominus Dominantium before Whom every knee must bend.
Theological Impossibility: No Pope, No Canonization, No Saints
The article’s reference to the “Vatican’s Dicastery for the Causes of Saints” reveals the institutional apostasy of the neo-church. Canonization is an act of the Magisterium infallibile, an exercise of the potestas clavium binding the whole Church to venerate a servant of God as a saint. Ubi Petrus, ibi Ecclesia. Since the See of Peter has been vacant since the death of Pius XII (1958) — the “popes” of the conciliar sect being manifest heretics who have ipso facto lost all jurisdiction per Canon 188.4 of the 1917 Code and the Bull Cum ex Apostolatus Officio — no valid canonization can occur.
The Defense of Sedevacantism file demonstrates conclusively that “a Pope who is a manifest heretic, by that very fact ceases to be Pope and head” (Bellarmine). The “Dicastery” is a bureaucratic office of a pseudo-curia serving an antipope (currently Leo XIV, Robert Prevost). Its “decrees” are acta nullius. Any “canonization” it produces — whether of Buh, John Paul II, or the Ulma family — is a simulacrum, a sacrilegium mocking the Church’s holiness. The article’s mention of “the first saint from Minnesota” is a category error: the conciliar sect produces not saints but idola for its false worship.
Symptomatic of the Conciliar Revolution: Inculturation as Apostasy
The participation of “a representative of the Slovenian government, a representative of the Catholic Church in Slovenia, representatives for local indigenous communities” at the opening Mass signifies the naturalistic, horizontalist ecclesiology of Vatican II (Gaudium et Spes, Ad Gentes). The Church’s mission is not to “dialogue” with cultures or states but to conquer them for Christ the King. Pius XI in Quas Primas condemns the “secularism of our times, so-called laicism” which “began with the denial of Christ the Lord’s reign over all nations.” The neo-church’s “inculturation” — learning the language “first” to know “hurts and pains” before preaching Jesus — is the modus operandi of the Missio Dei heresy: God is already “in” the culture; the missionary merely “discovers” Him. This denies the necessitas praedicationis (Rom 10:14-15) and the mandatum dominicum (Docete omnes gentes).
The Syllabus of Errors (prop. 55) condemns the proposition: “The Church ought to be separated from the State, and the State from the Church.” Yet the Duluth ceremony parades civil authorities as partners in a religious act, epitomizing the laicism Pius XI decried. The “indigenous representatives” are not there to receive the Sacramentum Baptismatis but to validate the neo-church’s relativistic pluralism. This is the abomination of desolation standing in the holy place: a false church using the name of a missionary priest to legitimize its apostasy.
Conclusion: Return to the Immutable Tradition
The “cause” of Joseph Buh is a propaganda operation by the conciliar sect to manufacture a veneer of sanctity for its counterfeit hierarchy. True canonizations ceased with the death of Pius XII. The faithful attached to the integral Catholic faith — those who tenent traditionem — must reject this spectacle entirely. As the Syllabus teaches, “The Church is not a true and perfect society… but it appertains to the civil power to define what are the rights of the Church” (prop. 19) is an error; yet the neo-church lives this error daily, submitting its “causes” to the antipope’s dicastery and parading before civil magistrates.
Non est aliud nomen sub caelo datum hominibus in quo oporteat nos salvari (Acts 4:12). Salvation is found not in the neo-church’s theatrical “canonizations” but in the Una, Sancta, Catholica et Apostolica Ecclesia which subsists in the remnant faithful to the Tradition of the Fathers, the Tridentine Mass, and the true Vicar of Christ — awaiting the restoration of the Papacy and the Social Reign of Christ the King.
Source:
Duluth Diocese officially begins canonization cause for Minnesota priest Joseph Buh (ewtnnews.com)
Date: 25.09.2026