National Catholic Register portal (November 1, 2026) publishes a photo essay by Jeffrey Bruno titled When the Saints Become Your Friends, chronicling his travels with the relics of various post-conciliar “blesseds” and canonized saints, culminating in a claimed miraculous healing of his shoulder after venerating the relics of St. Margaret Mary Alacoque. The article reduces the Communio Sanctorum to a therapeutic support group, replaces the cultus duliae due to saints with a banal “friendship,” and validates the manufactured “sanctity” of the antipopes’ novelties. This is not piety; it is spiritual anesthesia administered by the paramasonic structure occupying the Vatican.
The Conciliar Sect’s Relic Roadshow: Validating False Beatifications
The article functions as a travelogue for the circus of false canonizations engineered by the usurpers since 1958. Bruno photographs the relics of “Blessed Miriam Teresa Demjanovich” (beatified by the antipope Francis in 2014) and “Blessed Fulton Sheen” (beatified by Francis in 2019). These “beatifications” possess zero canonical validity. As Pope Paul IV defined in Cum ex Apostolatus Officio (1559), a heretic cannot validly govern the Church, and his acts of jurisdiction—including canonizations—are null, void, and of no effect (ipso facto et sine ulla declaratione). The Defense of Sedevacantism file confirms: “his promotion or elevation… shall be null, void, and of no effect”. To venerate these “blesseds” as if they were true saints is to render cultus falsus—idolatry masquerading as devotion.
Even the genuinely canonized saints cited—St. Thérèse of Lisieux (1925), St. Margaret Mary Alacoque (1920), St. John Vianney (1925), St. Frances Xavier Cabrini (1946)—are paraded not for the glory of God but as props for a subjective narrative. The article admits: “I understood that the Church honored them. I just hadn’t given much thought to why.” This ignorance is the fruit of sixty years of conciliar catechetical devastation. The Syllabus of Errors (Pius IX, 1864) condemns the proposition: “The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” (Error 21). The conciliar sect, having abandoned the definition of truth, replaces it with religious experience.
Subjectivism and the “Friendship” Heresy: Reduction of the Communion of Saints to Sentimental Therapy
The central thesis—“the saints had become friends”—is a Modernist corruption of the Communio Sanctorum. St. Pius X in Lamentabili Sane Exitu (1907) condemned the proposition: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Error 26). Bruno inverts the order: the saint is not a intercessor before the Throne of God (Apoc. 5:8; 8:3-4) but a therapeutic companion for earthly ailments.
The analogy of the lock of his daughter’s hair is blasphemous equivocation. He writes: “That lock of Amy’s hair helps me understand… Love gives it meaning.” This reduces the reliquiae sanctorum—which the Council of Trent (Sess. XXV) teaches are to be venerated because “the holy bodies of the holy martyrs and of the other saints… are living members of Christ and temples of the Holy Ghost”—to mere sentimental keepsakes. The Syllabus condemns: “Divine revelation is imperfect, and therefore subject to a continual and indefinite progress” (Error 5). Here, the dogma of the Communion of Saints is “progressed” into a psychological crutch.
The “Miracle” Narrative: Psychosomatic Naturalism and the Denial of Supernatural Causality
Bruno’s claimed healing—“My shoulder didn’t hurt… For my money, it was a miracle”—exemplifies the conciliar sect’s naturalistic miracle-mongering. He admits: “I can’t tell you medically what happened.” This is not the certitudo moralis required for a true miracle (instantaneous, complete, permanent, inexplicable by natural laws). It is a subjective anecdote, likely psychosomatic relief from stress, elevated to “miracle” status to validate the relic tour.
The article cites the “miracle” of James Fulton Engstrom for Sheen’s beatification. This is circular validation: the antipope declares a miracle to beatify a modernist; the beatification is then used to prove the miracle. St. Robert Bellarmine (De Romano Pontifice) teaches that a manifest heretic “ceases to be Pope and head… by that very fact”. Francis, a manifest heretic (e.g., Amoris Laetitia, Fratelli Tutti, Abu Dhabi Declaration), possesses no authority to beatify or canonize. The “miracles” approved by him are juridically non-existent.
The Photographer as Pilgrim: The Aestheticization of the Sacred
Bruno’s approach is aesthetic and journalistic, not theological. He enters through Céline’s photography: “As someone who looks at a lot of pictures, I’d found my way into the family through her images.” This is idolatry of the image, condemned by the Council of Trent (Sess. XXV): “not because any divinity or virtue is believed to be in them… but because the honor which is shown them is referred to the prototypes which they represent.” Bruno honors the photograph and the relic-as-object, not the prototype (Christ).
The language reveals the Protestantized, immanentist mentality: “kinship,” “peace,” “familiarity,” “closeness,” “thanked her for the days,” “saying goodbye to a friend.” This is the religion of the heart condemned by Pius IX (Qui Pluribus, 1846) and Pius X (Pascendi, 1907). The Syllabus condemns: “The faith of Christ is in opposition to human reason and divine revelation not only is not useful, but is even hurtful to the perfection of man” (Error 6). Here, feeling replaces faith.
The Conciliar Sect’s Liturgical and Devotional Chaos
The article describes a “Sacred Heart adoration chapel” and “Dominican Rosary Pilgrimage” within the structures of the neo-church. These are simulacra. The New Mass (Novus Ordo Missae, 1969) is a Protestantized memorial, invalid in form and intention (per the Ottaviani Intervention, 1969). The “adoration” occurs in a context where the Real Presence is denied by the prevailing theology (transignification, transfinalization). The “Rosary Pilgrimage” is led by a “Dominican” order that has largely abandoned the traditional habit, the traditional Rosary (15 decades), and the traditional doctrine.
Pius XI in Quas Primas (1925) teaches: “Christ reigns in the minds of men… because He Himself is Truth, and men must draw truth from Him and accept it obediently.” The conciliar sect offers truth as optional, replaced by experience as paramount. Bruno’s essay is a microcosm of the post-conciliar apostasy: the lex orandi (veneration of relics) has been corrupted to match the lex credendi (subjectivist, ecumenist, modernist).
Conclusion: The Abomination of Desolation in the Holy Place
This article is not a testimony of grace; it is a document of the Great Apostasy (2 Thess. 2:3). It proves that the structures occupying the Vatican—publishing organs like the National Catholic Register, “photojournalists” like Bruno, “priests” like “Fr. Donald Kinney”—are instruments of the paramasonic operation to replace the City of God with a humanitarian NGO. The true Communio Sanctorum exists only in the remnant faithful adhering to the integral Catholic faith, the Traditional Latin Mass, and the valid bishops and priests of the pre-1958 line. The relics of true saints are venerated there ad majorem Dei gloriam, not for shoulder pain relief. Non praevalebunt (Matt. 16:18).
Source:
Photo Essay: When the Saints Become Your Friends (ncregister.com)
Date: 01.11.2026