Vatican News portal (February 7, 2026) reports the beatification of Salvador Valera Parra, a 19th-century Spanish priest, presided over by Marcello Semeraro. The article emphasizes Valera’s social work during epidemics and civil unrest, his sharing of material goods, and a purported miraculous healing of an infant in 2007 approved by “Pope” Leo XIV. Cardinal Semeraro’s homily describes Valera as embodying “the scent of Christ” through service, quoting antipope Bergoglio’s concept of being “good perfume” in the world. The bishops of Almería, Cartagena, and Getafe authored a pastoral letter praising Valera’s “life dedicated to others.” This spectacle epitomizes the conciliar sect’s replacement of sacramental priesthood with humanitarian activism.
Canonical Nullity of Antipapal “Beatification”
The ceremony constitutes sacrilege on three counts. First, Leo XIV possesses no jurisdiction (Canon 188 §4 CIC 1917) as a manifest heretic who promotes religious indifferentism. Saint Robert Bellarmine teaches: “A manifest heretic is ipso facto deposed from ecclesiastical jurisdiction before any declaratory sentence” (De Romano Pontifice, II.30). Second, the post-conciliar “Dicastery for the Causes of Saints” operates under invalid 1983 “canon law,” which Pius XII condemned in advance as a “pernicious error” for granting bishops excessive powers (Magisterium authenticum, 1954). Third, miracles approved by antipopes lack supernatural validation. The alleged 2007 healing of Tyquan Hall violates the Church’s rigor in judging miracles: no investigation can be valid when conducted by theologians who deny the ex opere operato efficacy of sacraments.
Theological Substitution of Priesthood for Social Work
The article reduces Valera’s priesthood to humanitarian service:
“he shared his food and clothes with those in need… cared for the sick… received several civil awards.”
Not one mention of his offering the Most Holy Sacrifice, hearing confessions, or combating heresy. Pius XI’s Ad Catholici Sacerdotii (1935) defines the priest’s “primary duty” as “the offering of the Eucharistic Sacrifice,” while social works are merely “secondary consequences.” The conciliar inversion manifests in Semeraro’s blasphemous redefinition:
“The word ‘cura’… means to love people, to be close to them, to understand their problems.”
This erases the cura animarum – the care of souls through sanctifying grace – reducing priesthood to psychotherapy. Saint Augustine counters: “What the soul is to the body, Christians are to the world” (Epistula ad Diognetum). A true priest’s identity flows from his configuration to Christ the Eternal High Priest, not NGO-style activism.
Naturalistic “Miracle” Replaces Supernatural Faith
The alleged miracle centers on Dr. Sánchez-Esteban’s prayer:
“Father Valera, I have done everything possible; now it’s your turn.”
This echoes the semi-Pelagianism condemned at Orange II (529 AD): human effort precedes divine action. Contrast with the Sub tuum praesidium prayer of authentic Catholic tradition: “We fly to thy patronage… deliver us from all danger.” The miracle’s approval despite “expected brain damage” defies the Church’s stringent criteria requiring instantaneous, complete, and permanent cures (Benedict XIV, De Servorum Dei Beatificatione). Moreover, attributing miracles to servants of the conciliar sect imitates the “lying wonders” foretold in 2 Thessalonians 2:9.
Omission of Valera’s Actual Beliefs as Damning Evidence
The article suppresses critical questions: Did Valera uphold the Syllabus of Errors against liberalism (Pius IX, 1864)? Did he reject religious freedom as “insanity” (Gregory XVI, Mirari Vos)? Silence on these proves the conciliar sect canonizes only those compliant with its revolution. Pius X’s Pascendi (1907) §6 exposes modernists: “They will declare of one of their number that he holds… the doctrines of the Church… when in reality he rejects them.” Valera’s civil awards suggest collaboration with anti-clerical Spanish regimes, akin to the “Liberal Catholicism” Pius IX anathematized (Syllabus, Prop. 80).
Bergoglio’s “Scent of Christ” Heresy Replaces Odor of Sanctity
Semeraro quotes Bergoglio’s gnostic concept:
“each person… has the sublime vocation of being the good perfume of Christ in the world.”
This replaces the odor sanctitatis – the supernatural fragrance marking saints – with metaphorical moralism. True saints emit physical fragrances from glorified bodies, like Saint Joseph of Cupertino whose blood emitted floral scents (Benedict XIV, De Canonizatione). Bergoglio’s reduction of holiness to social odor masks the conciliar denial of sanctifying grace. As the Council of Trent declares: “Justification… is not the remission of sins merely, but also the sanctification and renewal of the inward man” (Session VI, Chapter VII).
Post-Conciliar “Saints” as Weapons Against Tradition
Valera joins the conciliar pantheon of faux saints – Escrivá, “John Paul II,” Mother Teresa – crafted to normalize Vatican II’s “new theology.” Pius XII warned against such innovations: “To proceed to beatification and canonization without that moral certitude which is required… would be to offend religion itself” (Mystici Corporis, 1943). The article’s climax reveals the agenda:
“A life dedicated to others.”
This echoes the Freemasonic motto “Liberté, Égalité, Fraternité” rather than Christ’s “If any man will come after me, let him deny himself” (Matthew 16:24). Canonizations once fortified Catholics against heresy; conciliar “beatifications” manufacture icons of apostasy.
The Huércal-Overa spectacle confirms the conciliar sect as the “abomination of desolation” (Matthew 24:15). True Catholics must heed Pius XI’s command: “Let them thank God… for having preserved them from the contagion of so deadly a plague” (Quas Primas, 31). Only by rejecting this counterfeit church can we remain faithful to the Depositum Fidei guarded by pre-1958 popes.
Source:
Cardinal Semeraro beatifies parish priest 'dedicated to others' in Spain (vaticannews.va)
Date: 07.02.2026