The EWTN portal reports on the feast of the Peruvian Dominican Martin de Porres, presenting seven “fascinating facts” about a man “canonized” by the usurper John XXIII in 1962. The article, penned by Francesca Pollio Fenton, reduces the supernatural reality of sanctity to a collection of anthropological curiosities—race, social work, zoophilia, and preternatural phenomena—stripped of the sensus fidei and the necessity of the Church’s infallible judgment. This hagiographic trivialization exposes the conciliar sect’s replacement of the cultus sanctorum with a secularized cult of personality and identity politics.
Invalid Canonization by a Manifest Heretic
The central fact omitted by the EWTN report is the only one that matters theologico-juridice: the “canonization” of Martin de Porres was performed by Angelo Roncalli (“John XXIII”), a manifest heretic who, by that very fact (ipso facto), had ceased to be Pope and head of the Church. As St. Robert Bellarmine teaches in De Romano Pontifice: “A Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” Roncalli’s convocation of the “Second Vatican Council”—a pastoral council that promulgated heresies on religious liberty (Dignitatis Humanae), ecumenism (Unitatis Redintegratio), and collegiality (Lumen Gentium)—constitutes public defection from the Catholic faith. By Canon 188.4 of the 1917 Code, “Every office becomes vacant by the mere fact and without any declaration… if the cleric publicly defects from the Catholic faith.” No declaration was needed; the office was vacant. Consequently, Roncalli possessed zero jurisdiction to canonize. The “canonization” of 1962 is null, void, and of no effect (nulla, irrita, et inanis), a mere administrative act of a private individual usurping the Chair of Peter.
The EWTN article treats this invalid act as a historical datum, celebrating the “50th anniversary of St. Martin de Porres’ canonization” and quoting a conciliar “priest,” Fr. Juan Anguerri. This is not journalism; it is the propaganda of the secta conciliaris legitimizing its own counterfeit magisterium.
Reduction of Sanctity to Naturalistic Humanitarianism
The seven “facts” selected by the portal reveal a thoroughly naturalistic anthropology. Fact 1 focuses on racial identity (“first Black saint of the Americas,” “biracial,” “darker skin”). Fact 2 and 3 highlight medical practice, manual labor, and social work (“orphanage,” “orchard,” “begging for alms”). Fact 5 emphasizes vegetarianism and veterinary care for rats. Fact 6 lists patronages of “manual labor occupations.” This is not the heroica virtus of the Sanctorum; it is the curriculum vitae of a homo sociologicus.
Where is the mention of the sacrificium laudis, the opus Dei of the Divine Office, the immolatio of the Holy Mass? The article quotes Martin: “I cure them, but God heals them.” A pious sentiment, but stripped of the sacramentalitas—the priesthood, the altar, the Unbloody Sacrifice of Calvary—it becomes mere humanitarian Deism. The conciliar sect, having abolished the Missale Romanum of St. Pius V and replaced it with the Novus Ordo Missae (a fabrication of the Freemason Bugnini), can no longer present saints as victimae united to the Victim. They present them as activistae united to the poor. “The Kingdom of Christ is not of this world” (John 18:36), yet the neo-church builds its “kingdom” entirely within it.
Pius XI, in Quas Primas (1925), thundered: “When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed… the entire human society had to be shaken, because it lacked a stable and strong foundation.” The EWTN article shakes with the same instability, offering a saint without the Sacerdos, a charity without the Caritas (God Himself), a miracle-worker without the Miraculum (divine authentication of doctrine).
Preternatural Phenomena Divorced from Doctrinal Orthodoxy
Facts 4 and 5 recount bilocation, levitation, and animal miracles. The portal presents these as “fascinating facts,” akin to entries in a Ripley’s Believe It or Not column. True Catholic hagiography treats such phenomena as signa credibilitatis—motives of credibility confirming the veritas doctrinae professed by the saint. But what doctrine did Martin de Porres profess? The article is silent. It does not mention his adherence to the Tridentine Profession of Faith, his rejection of the haereses of his time, his submission to the Roman Pontiff (the true one, not the usurper).
St. Pius X, in Lamentabili Sane Exitu (1907), condemned the Modernist error that “The dogmas which the Church proposes as revealed are not truths of divine origin but are a certain interpretation of religious facts, which the human mind has worked out with great effort” (Prop. 22). The EWTN article inverts the order: it presents the “religious facts” (miracles, charity) while ignoring the “truths of divine origin” (dogma, faith, jurisdiction). This is the essence of the nouvelle theologie: sanctity as existential authenticity, not as participatio naturae divinae through the sacramenta of the true Church.
The “First Black Saint” Trope: Identity Politics in the Sanctuary
The headline and opening sentence trumpet: “the first Black saint of the Americas.” This racial categorization is alien to Catholic theology. In Christo Iesu non est Iudaeus neque Graecus… non est servus neque liber (Gal 3:28). The Church canonizes sanctos, not ethnicities. The obsession with “representation” is a fruit of the conciliar sect’s capitulation to the saeculum—specifically, the Masonic project of liberté, égalité, fraternité which Pius IX condemned in the Syllabus (Prop. 55, 77, 79). The “canonization” of Martin de Porres by Roncalli in 1962 coincided with the Civil Rights Movement; it was a political act by a false pope seeking relevance in the civitas terrena, not a judicial act of the Vicar of Christ confirming a citizen of the civitas Dei.
The article notes Martin faced “prejudice” and a “Peruvian law” preventing mixed-race men from joining orders. It frames this as a civil rights victory (“Eventually he was allowed to enter the order, despite the law”). This is the language of the Revolution, not the Church. The true Church obeys lex divina and lex canonica; she does not celebrate the circumvention of civil law for the sake of “inclusion.”
EWTN: Organ of the Paramasonic Structure
The source, EWTN (Eternal Word Television Network), founded by the conciliar “nun” Mother Angelica, is a flagship media apparatus of the Church of the New Advent. It promotes the “validity” of the Novus Ordo, the “legitimacy” of the usurpers (John XXIII, Paul VI, John Paul I, John Paul II, Benedict XVI, Francis, Leo XIV), and the “sanctity” of their fabricated “saints” (John Paul II, John XXIII, Paul VI, Teresa of Calcutta, etc.). Its reporting on Martin de Porres is not an act of piety but an act of legitimation for the counterfeit canonization process of the antichurch.
The article’s closing “Related Articles” link to pieces on “Pope Leo XIV” (Robert Prevost) returning to Peru, and the “Dicastery for the Causes of Saints” (the conciliar factory for manufacturing “saints”). This is the closed ecosystem of the abomination of desolation standing in the holy place (Matt 24:15). The faithful Catholic, adhering to the quod semper, quod ubique, quod ab omnibus of St. Vincent of Lérins, must reject this entire edifice.
Conclusion: Return to the Immutable Tradition
Martin de Porres may well have died in the odor of sanctity, a true servant of God. But his formal glorification belongs to the potestas iurisdictionis of a true Roman Pontiff, exercising the charisma infallibilitatis in a decree of canonization. No such Pope has existed since the death of Pius XII (1958). The “canonization” of 1962 is a nullity. The EWTN article is a tissue of naturalistic anecdotes serving a Modernist agenda: the desacralization of sanctity, the racialization of the Communion of Saints, and the legitimization of the usurpers occupying the Vatican.
Non est aliud nomen sub caelo datum hominibus, in quo oporteat nos salvari (Acts 4:12). Salvation is not found in “fascinating facts” about a “first Black saint” canonized by a heretic, but in the Unam, Sanctam, Catholicam et Apostolicam Ecclesiam which subsists in the bishops and priests preserving the Traditio integra—the Mass of Trent, the doctrine of the Councils, the jurisdiction of the true Papacy. Let the conciliar sect keep its “saints of the broom”; we keep the Sanctorum of the Tridentinum.
Source:
7 fascinating facts about St. Martin de Porres, the first Black saint of the Americas (ewtnnews.com)
Date: 03.11.2026