Peoria’s Sheen Center: Masonic Distraction Masquerading as Devotion
The Catholic News Agency article dated November 6, 2025, reports on the Diocese of Peoria breaking ground for a $9-11 million “Fulton J. Sheen Experience” center at Spalding Institute. The project aims to expand an existing museum through interactive exhibits showcasing artifacts and media archives of the posthumously declared “venerable” television personality. “Bishop” Louis Tylka claims this will help visitors “encounter his faith” and “draw closer to Jesus Christ,” while Msgr. Jason Gray frames it as advancing Sheen’s beatification cause. Sheen’s niece Dolores recounts familial anecdotes to humanize the media figure. The article omits mention of Sheen’s problematic associations with post-conciliar modernists and the halted investigation into his episcopal governance.
Theological and Canonical Nullity of Conciliar “Beatifications”
The very premise of this spectacle rests on the conciliar sect’s invalid claim to canonize souls. As Lamentabili Sane Exitu definitively established, modernist authorities possess no jurisdiction to judge sanctity after their systemic rejection of immutable doctrine (Holy Office, 1907). The attempted beatification of Sheen constitutes sacrilege against Dei Filius‘ definition that “no new public revelation is to be expected before the glorious manifestation of Our Lord” (Vatican I, 1870). Sheen’s television syncretism – which blended Catholic teaching with secular medium – embodies the condemned proposition that “revelation cannot be something exterior to man but is merely his consciousness of his relationship with God” (Lamentabili, Prop. 20).
Financial Extravagance Amid Ecclesial Ruin
The $11 million vanity project exposes the conciliar sect’s inversion of priorities. Pius XI’s Quas Primas mandated that temporal resources serve Christ’s social kingship, not personality cults: “When once men recognize…the royal prerogatives of Christ, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony” (n.19). Contrast this with Peoria’s bankrupt spirituality – investing in “interactive exhibits” while permitting Communion for adulterers and heretics. The predicted 15,000 annual visitors would better spend time attending valid Masses offered by true priests in catacombs than gazing upon television screens in a Masonic-inspired “experience center.”
Omission of Investigative Shadows
The article’s silence regarding New York’s abuse investigation into Sheen’s episcopacy proves the project’s propagandistic nature. True Catholic hagiography requires rigor iustitiae – the rigorous examination of virtues – not the concealment of potential failures. Canon 2009 of the 1917 Code demands that beatification processes investigate all contrary evidence, a standard abandoned when Bergoglio’s regime arbitrarily resumed Sheen’s cause after political pressure. This parallels the “False Fatima” operation’s Stage 3 strategy where modernists “conceal uncomfortable truths while repackaging narratives for ecumenical consumption” (False Fatima Apparitions File).
Rhetoric of Encounter Replacing Doctrine
Tylka’s buzzwords – “encounter his faith,” “grow in knowledge and love,” “inspire future generations” – constitute classic modernist equivocation. Pius X’s Pascendi exposed this tactic: “The Modernist…twists it into an acknowledgment of the intimate experience of God which the believer has” (n.13). Nowhere does the Peoria project emphasize Sheen’s conformity to pre-1958 liturgical or doctrinal norms. Instead, it promotes subjective “experiences” detached from the Depositum Fidei, fulfilling the condemned proposition that “faith is ultimately based on a sum of probabilities” (Lamentabili, Prop. 25).
Masonic Symbolism in Architectural Reprofilings
The choice to repurpose Spalding Institute – named after Archbishop John Lancaster Spalding who promoted Americanist heresies – reveals deeper subversion. As documented in the False Fatima analysis, Masonic operations frequently co-opt Catholic spaces to advance religious indifferentism through “ritualistic 200-year cycles” (False Fatima Apparitions File). The transformation of an educational institution into an entertainment venue mirrors the conciliar sect’s wider demolition of Catholic pedagogy condemned in Pius IX’s Syllabus: “The entire government of public schools belongs to civil power” (Prop. 45). This $11 million shrine to ecclesiastical celebrity culture embodies the very “cult of man” which Paul VI secretly endorsed.
Familial Sentimentalism Versus Objective Sanctity
Dolores Sheen’s recollections of her uncle wanting “to be with family” expose the emotionalist reduction of holiness to bourgeois domesticity. True sanctity requires odium mundi – hatred of the world’s allurements – as exemplified by saints like Charles Borromeo who abandoned wealth for apostolic rigor. The article’s focus on Sheen’s “down-to-earth” personality ignores his scandalous participation in ecumenical endeavors with Protestants and Jews, violating Pius XI’s Mortalium Animos prohibition against interreligious gatherings. Nowhere does the museum address Sheen’s dangerous proposition that “the communist is a frustrated Christian” – a betrayal of Pius XII’s Divini Redemptoris mandate to oppose Marxism absolutely.
Source:
Diocese of Peoria breaks ground on center honoring Archbishop Fulton J. Sheen (catholicnewsagency.com)
Article date: 06.11.2025