Ugandan Military Detains Priest Amidst Bishop’s Tepid Response
The ACI Africa portal (December 17, 2025) reports the arrest of “Father” Deusdedit Ssekabira by Ugandan military forces under allegations of “violent subversive activities against the state.” Bishop Serverus Jjumba of Masaka Diocese expressed procedural concern over the December 3 abduction from church property by armed men but limited his response to legal maneuvers and generic prayer appeals. The conciliar sect’s structures offered no theological condemnation of state persecution, revealing their fundamental alignment with revolutionary governments.
Naturalization of State Usurpation Over Clerical Immunity
The report’s neutral framing of military abduction as “arrest” constitutes tacit approval of state intrusion into ecclesiastical jurisdiction. Quas Primas (Pius XI, 1925) declares civil rulers “bound to give public honor and obedience to Christ” since “all must obey His commands under the threat of punishments which the obstinate cannot escape.” Uganda’s regime violates this divine mandate by assuming authority over Christ’s anointed priests.
Bishop Jjumba’s statement that “Masaka Diocese together with our lawyers are still doing whatever is in our means” betrays the post-conciliar collapse into legal positivism. Contrast this with Pope Pius IX’s Syllabus of Errors condemning the proposition that “the Church ought to be separated from the State, and the State from the Church” (Error 55). The 1917 Code of Canon Law (Canon 120) affirmed clerical immunity from lay tribunals except with ecclesiastical consent – a principle discarded by the neo-church’s surrender to secular governance.
Silence on the Social Kingship as Complicity in Persecution
The article’s focus on procedural details (“due process,” “judicial channels”) masks the theological scandal: nowhere does Bishop Jjumba invoke Christ’s royal authority over nations or condemn the regime’s blasphemous assault on the priesthood. This mirrors the conciliar sect’s abandonment of Quas Primas’ teaching that “the Church demands full freedom and independence from secular authority” to fulfill her divine mission.
Modernist clergy reduce the Church to a non-governmental organization begging rights from tyrants. As Pius XI warned, when states “renounce and do not wish to recognize the reign of our Savior,” they become agents of societal collapse through “flames of mutual hatred” – exemplified by Uganda’s detention of a priest without public evidence.
Sacramental and Canonical Implications of Collaboration
The Masaka Diocese’s utilitarian response (“pursuing every available avenue”) ignores the grave canonical crimes involved. Traditional theology dictates automatic excommunication for laymen laying hands on clerics (1917 CIC 2343 §1). By treating the military abduction as a legitimate “investigation,” diocesan authorities participate in the sacrilege.
Moreover, the diocese’s silence on the priest’s sacramental status raises doubts. If detained without access to Mass materials, his inability to offer the Sacrificium Missae constitutes spiritual starvation of the faithful – a crisis demanding immediate interdict against the persecutors. Instead, the bishop proposes empty “rosary triduum” devotions, exemplifying the conciliar shift from sacramental efficacy to sentimental ritualism.
Historical Continuity of Masonic Persecution Tactics
The military’s use of drones and uniforms during the abduction follows the Masonic “disinformation strategy” documented in the False Fatima Apparitions file: Stage 1 (1917-1940) employed “negative credentialing through skepticism from authorities” to undermine authentic Catholic resistance. Uganda’s regime revives these tactics by framing clerical dissent as “subversion.”
Pope St. Pius X’s Lamentabili Sane condemned the modernist error that “the Church is incapable of effectively defending evangelical ethics” (Proposition 63). The conciliar sect’s paralysis before Uganda’s persecution proves this decay. Where pre-1958 popes mobilized excommunications and interdicts against persecutors, neo-clergy settle for lawyerly negotiations – a surrender predicted by Pius X’s warning against reducing dogma to “principles of belief” rather than “binding in action” (Proposition 26).
Eschatological Dimensions of Clerical Martyrdom
The absence of any reference to possible martyrdom reveals the conciliar sect’s loss of supernatural perspective. Authentic Catholic response would echo St. Cyprian’s Epistle 80: “When the chalice of blood is offered to a priest, he should not depart from Christ’s law by yielding to the threats of this world.” Uganda’s persecution continues the ancient pattern documented in Quas Primas: “When the flames of mutual hatred consume nations, the Church gives birth to ever new ranks of holy men and women.”
True shepherds would proclaim with Pope Pius XI that “the civil authority may interfere in matters relating to religion” only by submitting to Christ’s reign. The Masaka Diocese’s bureaucratic response confirms the conciliar sect’s status as a puppet of anti-Christian regimes – a betrayal fulfilling Our Lord’s prophecy: “They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God” (John 16:2).
Source:
Uganda army confirms arrest of priest over alleged state security threats (catholicnewsagency.com)
Date: 17.12.2025