The Diaspora’s Deception: Filipino Migration as Vehicle for Conciliar Subversion
EWTN News portal describes Filipino overseas workers as “smugglers of the faith” (January 31, 2026), framing their economic migration as an accidental form of evangelization through cultural practices like Simbang Gabi and Marian devotions. The article quotes “Pope” Francis’ 2019 declaration that Filipinos “sow the faith” through presence rather than argument, alongside testimonials from figures like Philadelphia Auxiliary “Bishop” Efren Esmilla and “Fr.” Kenneth Rey Parsad. It celebrates how Filipino migrants allegedly revive dying parishes through lay leadership and devotional fervor.
Naturalism Disguised as Evangelization
The article’s core error lies in reducing evangelization to sociological phenomena: “Economic necessity may prompt migration… but distance from family and familiar culture frequently awakens a deeper reliance on faith.” This substitutes supernatural grace with psychological conditioning, violating the Church’s immutable teaching that fides ex auditu (faith comes by hearing) (Romans 10:17). Pius XI’s encyclical Quas Primas (1925) establishes Christ’s kingship over all nations, demanding explicit submission to His Social Reign – not cultural osmosis.
When “Bishop” Esmilla claims Filipino presence makes parishes “alive again” through festivities and hospitality, he inverts the hierarchy of ends. The Mass exists non propter nos, sed propter Deum (not for us, but for God). Parish renewal springs from fidelity to the lex orandi, not ethnic vibrancy. The 1917 Code of Canon Law (Canon 1257) reserves parish governance to clergy, yet the article praises lay-administered parishes as solutions to “clergy shortages” – a modernist democratization condemned in Pius IX’s Syllabus of Errors (Errors 19-21, 24).
Ecumenical Betrayal in Missionary Disguise
“Fr.” Parsad’s anecdote about inspiring non-Christians through chanting exposes the conciliar poison:
“I would get messages saying, ‘I’m not Christian, I’m Muslim — but I was inspired’… It wasn’t me. It was the grace of God.”
This implies salvific grace operates independently of explicit faith in Christ and membership in His Church – a heresy anathematized by Pope Boniface VIII (Unam Sanctam, 1302) and reiterated in Pius IX’s Singulari Quidem (1856). The article’s celebration of interfaith “inspiration” while omitting calls for conversion embodies the religious indifferentism condemned in the Syllabus (Errors 15-18).
The Masonic Fingerprint in Lay Movements
Fulgencio Abuan’s involvement with Couples for Christ (CFC) reveals deeper rot. This movement emerged post-Vatican II with its “covenant orientation” and Protestant-style small groups – a rupture with Catholic asceticism. St. Pius X’s Lamentabili Sane (1907) condemned the idea that “truth changes with man” (Error 58), yet CFC’s adaptability to secular environments mirrors Freemasonry’s relativistic ethos. The article’s praise for lay ecclesial movements as faith-deepening tools ignores their role in displacing clerical authority – a key modernist strategy.
Silence on the Supernatural Catastrophe
Nowhere does the article mention the sacraments as the sole channels of grace. Filipino migrants’ “Eucharistic spirituality” is reduced to social gathering, neglecting the propitiatory sacrifice of the Mass. When “Cardinal” Kikuchi calls Filipinos “missionary disciples,” he echoes the conciliar heresy that all baptized are missionaries ex opere operato, denying the hierarchical mediation of orders (Council of Trent, Session XXIII, Canon 7).
Most damningly, the article omits that Filipino migrants overwhelmingly attend invalid Novus Ordo liturgies, receiving sacrilegious “communions” from apostate clergy. St. Pius V’s Quo Primum (1570) anathematized any alteration to the Mass, yet the diaspora spreads a rite engineered by Annibale Bugnini – a suspected Freemason.
Conclusion: Sheep Led to Apostasy
The Filipino diaspora’s tragedy is not economic exploitation but spiritual exploitation by the conciliar sect. Migrants fleeing material poverty are fed the poison of religious liberty, collegiality, and syncretism – errors condemned by every pope from Gregory XVI to Pius XII. True missionary work demands the integral Faith, not cultural nostalgia masking apostasy. As Pius XI warned: “Christ has been expelled from political life… What was faith is now called fable; what was virtue is now called weakness” (Quas Primas). Until Filipinos reject the Vatican II sect and return to the Tridentine Mass, their “smuggling” only delivers souls to the enemy.
Source:
Smugglers of the faith: How Filipino workers became missionaries through migration (ewtnnews.com)
Date: 31.01.2026