Conciliar Sect’s Jubilee Closure Masks Apostasy Under Ritualistic Veneer
Vatican News portal reports on the December 25, 2025 closing of the Holy Door at St. Mary Major Basilica during the so-called “Jubilee of Hope,” presided over by “Cardinal” Rolandas Makrickas. The ceremony featured modernist platitudes about “remaining open to others” and “peace being possible,” while equating Vatican II with the Council of Ephesus. This spectacle epitomizes the neo-church’s substitution of sacramental theology with naturalistic sentimentality.
Ritual as Revolutionary Tool Against Sacramental Order
The theatrical closure of the “Holy Door” – a post-conciliar innovation lacking dogmatic foundation – exposes the conciliar sect’s systematic destruction of sacramental efficacy. Pius XI’s Quas Primas (1925) established Christ’s social kingship as the only source of true peace, condemning precisely this type of humanistic substitution: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.” Yet Makrickas declares peace attainable through mere interpersonal openness, stating:
“Peace is possible, that mercy is stronger than sin”
This inverted theology replaces actual grace flowing from the Sacraments with emotional collectivism. The “Holy Door” ritual – invented in 1423 and inflated post-Vatican II – becomes a Gnostic portal where grace is democratized rather than mediated through the ex opere operato of valid sacraments.
Theological Sabotage in Linguistic Codes
Makrickas’ statement that “what is being closed is not divine grace, but a special time for the Church” constitutes heresy by implying grace can be constrained by ecclesiastical calendars. The Council of Trent (Session VI, Canon XII) anathematizes anyone claiming sacramental grace depends on human chronology: “If anyone says that justifying grace is not given through the sacraments always and to all men who place no obstacle… let him be anathema.”
The repeated emphasis on becoming “open doors for others” camouflages religious indifferentism condemned by Pius IX’s Syllabus of Errors (1864):
“Error 16: Man may, in the observance of any religion whatever, find the way of eternal salvation”
By urging faithful to “welcome others” without specifying conversion to the Catholic faith as the goal, Makrickas violates Canon 1351 requiring missions to convert non-Catholics.
Vatican II as New Dogma: Equating Ephesus with Modernist Council
The article’s description of the basilica door depicting “the Second Vatican Council, which proclaimed [Mary] Mother of the Church” commits historical revisionism. The Council of Ephesus (431 AD) dogmatized Mary as Theotokos (God-bearer) against Nestorian heresy. Contrastingly, Vatican II’s vague “Lumen Gentium” (54) uses Marian devotion to promote ecumenism – a fact confirmed by Paul VI’s blasphemous 1975 abandonment of the papal tiara to Orthodox patriarch Athenagoras.
St. Pius X’s Lamentabili Sane (1907) condemned this exact error:
“Proposition 58: Truth changes with man, because it develops with him, in him, and through him”
Equating dogmatic Ephesus with revolutionary Vatican II epitomizes the conciliar sect’s dogmatic evolutionism.
Cult of Man Replaces Eschatological Hope
Makrickas redefines hope as “a concrete force that opens new paths” and “participation in the life of the Word made flesh” – reducing a theological virtue to social activism. True Catholic hope, defined by St. Augustine as “the certain expectation of future glory coming from God’s grace and our merits” (Enchiridion, 8), requires fleeing sin and pursuing sanctity.
The article’s focus on “concrete attention to the poor” while omitting prayer, penance, and conversion follows Bergoglio’s Marxist distortion of mercy. Pius XI’s Divini Redemptoris (1937) warned:
“Communism, moreover, strips man of his liberty, robs human personality of all its dignity, and removes all the moral restraints that check the eruptions of blind impulse”
When Makrickas urges “creative commitment in work” without reference to Christ the King‘s dominion over all creation, he advances the very secularization condemned by St. Pius X as “the synthesis of all heresies” (Pascendi, 39).
Silence Screams Apostasy
The article’s glaring omissions reveal the conciliar sect’s apostate nature:
1. No mention of Confession: The jubilee indulgence – requiring sacramental confession – is replaced by vague “forgiveness” disconnected from priestly absolution.
2. No Eucharistic adoration: The “Liberian Choir” celebrates its 480th anniversary, but Christ in the tabernacle remains ignored – symptomatic of post-conciliar desacralization.
3. No Kingship of Christ: Makrickas’ closing prayer for “renewed attention to the poor” excludes the Regnum Christi demanded by Quas Primas.
The ritual’s climax – singing “Silent Night” rather than the Te Deum – symbolizes the neo-church’s replacement of divine worship with anthropocentric emotivism.
Source:
‘God’s heart remains open', says Cardinal at closing of Holy Door (vaticannews.va)
Date: 25.12.2025