Vatican News portal (December 15, 2025) reports on a “Jubilee for Prisoners” presided over by antipope Leo XIV, featuring former inmate Joshua Stancil’s praise for this “historic inclusion” of prisoners “at the heart of the Church.” The article presents this event as a revolutionary act of mercy, quoting Stancil’s claims that prisoners feel “radioactive” post-release and require unconditional acceptance without sacramental prerequisites. The report emphasizes antipope Leo XIV’s purported “moral clarity” in criticizing prison conditions while promoting universal inclusion, concluding with Stancil’s declaration that “a message of hope to prisoners is ultimately a message of hope to everyone.” This spectacle epitomizes the conciliar sect’s substitution of social engineering for the Church’s divine mission of justice and sanctification.
Substitution of Social Inclusion for Sacramental Penance
The jubilee’s central offense lies in its replacement of the sacrament of Penance with emotional validation. While Stancil complains of prisoners feeling “never fully allowed back, not even in the Church,” the article never mentions confession, contrition, or satisfaction – the materia et forma (matter and form) of true reconciliation. Pius XI’s encyclical Quas Primas establishes that Christ’s kingship demands “the entire human race is subject to the authority of Jesus Christ” through adherence to His sacramental economy. The counterfeit jubilee inverts this by suggesting mere physical presence in St. Peter’s Basilica constitutes reintegration, irrespective of the soul’s state.
This mirrors Modernist heresies condemned in Pius X’s Lamentabili Sane which rejected the proposition that “Revelation was merely man’s self-awareness of his relationship to God” (Proposition 20). The article’s repeated emphasis on “encounter” divorced from doctrine echoes this existentialist heresy: “If you experience any real spiritual growth, it’s usually because you meet someone… who keeps showing up” reduces supernatural grace to humanist companionship. Nowhere does Stancil mention receiving absolution for his crimes, revealing the conciliar sect’s abandonment of ex opere operato efficacy in favor of therapeutic affirmation.
Naturalization of Sin and Redemption
Antipope Leo XIV’s alleged “moral clarity” proves morally bankrupt through its deliberate silence on the eternal consequences of unrepented crime. The article applauds his criticism of “overcrowding and lack of rehabilitative programmes” while suppressing the Church’s timeless teaching that temporal punishment is medicinal. The Syllabus of Errors condemns as heresy the notion that “The Church ought to be separated from the State” (Proposition 55), yet this jubilee implicitly accepts secular penology’s rehabilitation model over the Church’s divine right to administer justice.
Stancil’s description of incarceration creating “learned helplessness” exemplifies the naturalistic anthropology condemned by Pius VI in Auctorem Fidei: “If one part of the Church is suffering, then in some sense the Church itself is suffering” inverts the mystical body’s hierarchy by equating criminals’ discomfort with ecclesial woundedness. True Catholic prison ministry, as practiced by saints like St. Joseph Cafasso, focused exclusively on preparing convicts for death and judgment through rigorous examination of conscience – not “transitional homes” teaching smartphone use.
Inversion of Matthew 25’s Spiritual Sense
The article weaponizes Christ’s words “I was in prison and you visited me” to promote a materialist eschatology. The Council of Trent’s catechism clarifies that these works of mercy primarily concern spiritual liberation from sin’s bondage. Pius XII’s Mystici Corporis Christi warns against reducing the Church’s mission to “earthly activity,” yet here the conciliar sect perverts the gospel into social work.
Stancil’s claim that “casting off prisoners contradicts the Christian message” ignores the Church’s divine mandate to “cast off the unfruitful works of darkness” (Ephesians 5:11). The Apostolic Canons explicitly forbid admitting unrepentant criminals to communion, stating: “Let no one be associated in prayer with those who are excommunicated.” By contrast, this jubilee sacralizes victimhood – a Marxist category alien to Catholic moral theology which holds criminals responsible for their actions before God and man.
Dangerous Precedent of Antipapal Moral Authority
The article’s reverence for antipope Leo XIV’s “voice carry[ing] particular weight” exposes the conciliar sect’s fundamental illegitimacy. Paul IV’s bull Cum Ex Apostolatus Officio renders Leo XIV’s “elevation… null, void, and of no effect” due to his manifest heresies. His American background is irrelevant to canonical validity – a point emphasized by Bellarmine in De Romano Pontifice: “A manifest heretic cannot be Pope.”
When the article states “Pope Leo can be a tremendous help in moving Catholics in the pews,” it confirms St. Pius X’s warning in Pascendi that Modernists seek to “adapt Church doctrine to contemporary consciousness.” True shepherds like St. John Chrysostom preached that “the wounds of sin are more grievous than bodily injuries,” directing prisoners toward eternal verities rather than temporal comfort.
Conclusion: Mercy Without Justice as Ecclesial Suicide
This jubilee constitutes spiritual fraud by offering prisoners counterfeit mercy stripped of justice. Pius XI’s encyclical Divini Redemptoris condemned such sentimentalism: “False mercy… leaves the way open to fraud and excludes justice.” The conciliar sect’s refusal to distinguish between repentant and unrepentant offenders mocks the divine judge who declared: “Unless you do penance, you shall all likewise perish” (Luke 13:3). By reducing the Church to a social service agency, antipope Leo XIV completes Vatican II’s revolution against the Kingship of Christ – a capitulation foretold in Pius IX’s prophecy: “They will abandon the eternal for the temporal.”
TAGS: Antichurch, Jubilee 2025, Sacramental Penance, Modernism, Sedevacantism, Conciliar Sect, Social Justice, Prison Ministry, Leo XIV, Joshua Stancil
[Antichurch] Jubilee Spectacle Masks Vatican’s Abandonment of Penitential Justice
Vatican News portal (December 15, 2025) reports on a “Jubilee for Prisoners” presided over by antipope Leo XIV, featuring former inmate Joshua Stancil’s praise for this “historic inclusion” of prisoners “at the heart of the Church.” The article presents this event as a revolutionary act of mercy, quoting Stancil’s claims that prisoners feel “radioactive” post-release and require unconditional acceptance without sacramental prerequisites. The report emphasizes antipope Leo XIV’s purported “moral clarity” in criticizing prison conditions while promoting universal inclusion, concluding with Stancil’s declaration that “a message of hope to prisoners is ultimately a message of hope to everyone.” This spectacle epitomizes the conciliar sect’s substitution of social engineering for the Church’s divine mission of justice and sanctification.
Substitution of Social Inclusion for Sacramental Penance
The jubilee’s central offense lies in its replacement of the sacrament of Penance with emotional validation. While Stancil complains of prisoners feeling “never fully allowed back, not even in the Church,” the article never mentions confession, contrition, or satisfaction – the materia et forma (matter and form) of true reconciliation. Pius XI’s encyclical Quas Primas establishes that Christ’s kingship demands “the entire human race is subject to the authority of Jesus Christ” through adherence to His sacramental economy. The counterfeit jubilee inverts this by suggesting mere physical presence in St. Peter’s Basilica constitutes reintegration, irrespective of the soul’s state.
This mirrors Modernist heresies condemned in Pius X’s Lamentabili Sane which rejected the proposition that “Revelation was merely man’s self-awareness of his relationship to God” (Proposition 20). The article’s repeated emphasis on “encounter” divorced from doctrine echoes this existentialist heresy: “If you experience any real spiritual growth, it’s usually because you meet someone… who keeps showing up” reduces supernatural grace to humanist companionship. Nowhere does Stancil mention receiving absolution for his crimes, revealing the conciliar sect’s abandonment of ex opere operato efficacy in favor of therapeutic affirmation.
Naturalization of Sin and Redemption
Antipope Leo XIV’s alleged “moral clarity” proves morally bankrupt through its deliberate silence on the eternal consequences of unrepented crime. The article applauds his criticism of “overcrowding and lack of rehabilitative programmes” while suppressing the Church’s timeless teaching that temporal punishment is medicinal. The Syllabus of Errors condemns as heresy the notion that “The Church ought to be separated from the State” (Proposition 55), yet this jubilee implicitly accepts secular penology’s rehabilitation model over the Church’s divine right to administer justice.
Stancil’s description of incarceration creating “learned helplessness” exemplifies the naturalistic anthropology condemned by Pius VI in Auctorem Fidei: “If one part of the Church is suffering, then in some sense the Church itself is suffering” inverts the mystical body’s hierarchy by equating criminals’ discomfort with ecclesial woundedness. True Catholic prison ministry, as practiced by saints like St. Joseph Cafasso, focused exclusively on preparing convicts for death and judgment through rigorous examination of conscience – not “transitional homes” teaching smartphone use.
Inversion of Matthew 25’s Spiritual Sense
The article weaponizes Christ’s words “I was in prison and you visited me” to promote a materialist eschatology. The Council of Trent’s catechism clarifies that these works of mercy primarily concern spiritual liberation from sin’s bondage. Pius XII’s Mystici Corporis Christi warns against reducing the Church’s mission to “earthly activity,” yet here the conciliar sect perverts the gospel into social work.
Stancil’s claim that “casting off prisoners contradicts the Christian message” ignores the Church’s divine mandate to “cast off the unfruitful works of darkness” (Ephesians 5:11). The Apostolic Canons explicitly forbid admitting unrepentant criminals to communion, stating: “Let no one be associated in prayer with those who are excommunicated.” By contrast, this jubilee sacralizes victimhood – a Marxist category alien to Catholic moral theology which holds criminals responsible for their actions before God and man.
Dangerous Precedent of Antipapal Moral Authority
The article’s reverence for antipope Leo XIV’s “voice carry[ing] particular weight” exposes the conciliar sect’s fundamental illegitimacy. Paul IV’s bull Cum Ex Apostolatus Officio renders Leo XIV’s “elevation… null, void, and of no effect” due to his manifest heresies. His American background is irrelevant to canonical validity – a point emphasized by Bellarmine in De Romano Pontifice: “A manifest heretic cannot be Pope.”
When the article states “Pope Leo can be a tremendous help in moving Catholics in the pews,” it confirms St. Pius X’s warning in Pascendi that Modernists seek to “adapt Church doctrine to contemporary consciousness.” True shepherds like St. John Chrysostom preached that “the wounds of sin are more grievous than bodily injuries,” directing prisoners toward eternal verities rather than temporal comfort.
Conclusion: Mercy Without Justice as Ecclesial Suicide
This jubilee constitutes spiritual fraud by offering prisoners counterfeit mercy stripped of justice. Pius XI’s encyclical Divini Redemptoris condemned such sentimentalism: “False mercy… leaves the way open to fraud and excludes justice.” The conciliar sect’s refusal to distinguish between repentant and unrepentant offenders mocks the divine judge who declared: “Unless you do penance, you shall all likewise perish” (Luke 13:3). By reducing the Church to a social service agency, antipope Leo XIV completes Vatican II’s revolution against the Kingship of Christ – a capitulation foretold in Pius IX’s prophecy: “They will abandon the eternal for the temporal.”
Source:
At the heart of the Church: a former inmate reflects on historic Jubilee (vaticannews.va)
Date: 15.12.2025