EWTN News reports on the priestly ordination of 64-year-old Juan Daza Jara, a member of the Little Work of Divine Providence (Don Orione congregation) in Chile. The article presents his late vocation as a heartwarming tale of personal fulfillment, emphasizing his “happiness,” “contentment,” and “trust” in God, while noting his fourth vow includes “fidelity to the pope.” The piece culminates in an exhortation to youth to “be courageous” and “take the step” toward the priesthood within these structures.
The article, sourced from EWTN News (a media outlet operating within and legitimizing the post-conciliar framework), presents the ordination of Juan Daza Jara at age 64 as a model of vocational fulfillment. It meticulously records his emotional state—”content,” “happy,” “fulfilled”—and his practical works: caring for the elderly, ministering to young offenders, and managing a farm. The narrative is framed by the motto, “For the Lord, age is no barrier,” encouraging youth to “be courageous” and “take the step” toward the priesthood within these structures.
This entire presentation operates within the theological and spiritual void of the post-conciliar revolution. It is a case study in how the conciliar sect reduces the sacred priesthood to a humanistic service project and a source of personal emotional satisfaction, while actively binding its members to the apostate hierarchy through a vow of “fidelity to the pope.”
The Fourth Vow: Fidelity to the Usurper as a Mark of Apostasy
The most doctrinally damning detail in this otherwise sentimental narrative is the casual mention of the congregation’s fourth vow: **”fidelity to the pope.”** In the context of the Don Orione congregation, this is not a vow of fidelity to the Chair of Peter as instituted by Christ, but a vow of obedience to the line of usurpers beginning with John XXIII and currently embodied by the manifest heretic and apostate Leo XIV.
Pius IX, in the Syllabus of Errors (1864), condemned the proposition that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80). The entire post-conciliar structure, from John XXIII onward, is precisely this reconciliation with the world. To vow “fidelity” to the occupant of the Vatican is to vow fidelity to the architect or perpetuator of this reconciliation. St. Robert Bellarmine teaches that a manifest heretic ceases to be Pope and head ipso facto (De Romano Pontifice, II, 30). Therefore, a vow directed toward a non-pope is not a vow of religious obedience but a vow of complicity in the systematic destruction of the Faith. It is a vow to uphold the very “Church of the New Advent” that has dismantled the Most Holy Sacrifice, propagated religious indifferentism, and emptied the seminaries of orthodox doctrine.
Juan Daza Jara’s “contentment” and “happiness” are built upon this foundation of doctrinal betrayal. His “yes” is not to the immutable mission of the Catholic priesthood—to offer the Unbloody Sacrifice of Calyary, to administer the sacraments with their proper matter and form for the salvation of souls, and to preach the integral Faith without compromise—but to a structure that has, in the words of Pius XI in Quas Primas, “removed Jesus Christ and His most holy law from their customs, from private, family, and public life.”
The Priesthood Redefined: From Alter Christus to Social Worker
The article’s description of Daza’s work and motivations reveals the complete naturalization of the priesthood. His primary identity is that of a caretaker: he “directs a ‘Cottolengo’ care facility housing 107 elderly residents,” works with “young offenders,” and manages a “farm that helps generate resources.” These are, in themselves, works of natural charity. However, within the conciar framework, they have become the essence of the priestly vocation.
The article quotes Daza: “People need to be heard; they need someone to dedicate time to them.” This is the language of a therapist or a social worker, not of an alter Christus standing in persona Christi to confect the Eucharist and dispense the sacraments for the remission of sins. The supernatural mission of the priesthood—to lead souls to eternal happiness, to offer the Holy Sacrifice of the Mass as a propitiatory sacrifice for the living and the dead, to preach the necessity of the Catholic Faith and the sacraments for salvation—is entirely absent. It is replaced by a horizontal, temporal commitment to “helping people” and making them feel “heard, loved, and respected.”
This is the direct fruit of the modernist errors condemned by St. Pius X in Lamentabili and Pascendi. Proposition 41 of Lamentabili stated: “The sacraments merely serve to remind man of the presence of the ever-benevolent Creator.” The conciliar sect has acted on this heresy. The priesthood is no longer primarily about the sacraments (which have themselves been gutted), but about community management and social service. Daza’s “greater commitment to the people” is a commitment to the natural order, severed from the supernatural end for which the priesthood was instituted by Christ.
The Emotionalist Trap: “Happiness” as a Substitute for Sanctity
The relentless emphasis on Daza’s emotional state—”very content and very happy,” “fulfilled,” “a feeling of joy, of weeping for joy”—exposes the subjectivism that has replaced objective sanctity in the neo-church. His “peace of mind” and lack of “doubt” are presented as the ultimate confirmation of his vocation.
Catholic teaching holds that the state of grace and fidelity to God’s law, not emotional comfort, is the measure of a soul’s standing. St. Paul speaks of being “sorrowful, yet always rejoicing” (2 Cor. 6:10). The saints often experienced profound spiritual desolation and trial. The conciliar sect, however, has embraced a therapeutic model where personal fulfillment and the absence of psychological distress are the primary indicators of God’s will.
This emotionalism is a tool of control. By fostering a sense of personal “happiness” and “fulfillment” within the structures of the apostasy, the individual is less likely to question the doctrinal and liturgical revolution that forms his daily environment. Daza’s “contentment” after 40 years in a congregation that professes a vow of fidelity to the antipopes is not a sign of divine blessing but of profound spiritual blindness. He has mistaken accommodation to the spirit of the age for the peace of Christ, which Pius XI declared is only possible in the Kingdom of Christ (Quas Primas).
The Call to Youth: A Recruitment Drive for the Abomination
The article’s final exhortation to youth is not a call to the Catholic priesthood but a recruitment drive for the paramasonic structure occupying the Vatican. Daza advises the young: “Pray often, allow yourself to be helped a great deal, be open with the people the Lord puts on your path, take heart, and I say it again: Don’t be afraid; take the step, and the Lord will help you afterwards.”
This is a call to surrender one’s judgment to the “people the Lord puts on your path”—that is, to the superiors and structures of the conciliar sect. It is a call to “take the step” into an organization that has, as its public law, the documents of Vatican II, which Pius IX would have condemned as a compendium of errors against the Faith. The “Lord” who will “help you afterwards” is invoked to sanction entry into a system that has, in practice, denied His social kingship, diluted His sacramental presence, and opened the doors to religious indifferentism.
The true courage required of Catholic youth today is not the courage to join the ranks of the apostates, but the courage to reject the conciar sect entirely, to seek out the true Mass and the true sacraments where they are still administered by priests faithful to the immutable Tradition, and to confess that outside the One, Holy, Catholic, and Apostolic Church, there is no salvation. The “step” that matters is the step away from the “abomination of desolation” standing in the holy place (Matt. 24:15).
Conclusion: A Vocational Testimony to the Triumph of Modernism
The story of Father Juan Daza Jara is not a heartwarming tale of late-life fulfillment. It is a clinical exhibit of the success of the modernist revolution within the structures of the Vatican. It showcases a man who has found “happiness” and “contentment” in a life dedicated to natural works, bound by a vow of fidelity to the usurpers on Peter’s throne, and who now encourages others to follow him into this spiritual wasteland.
His ordination is not a cause for celebration but for mourning. It represents one more priest ordained not to offer the Most Holy Sacrifice of the Mass in its traditional rite, not to preach the necessity of conversion to the Catholic Faith, not to administer the sacraments with their proper form and intention, but to perpetuate a system of naturalistic humanism that has emptied the Catholic priesthood of its supernatural content. His “yes” is a yes to the conciliar sect, and his “fidelity to the pope” is a fidelity to the very forces that have laid waste to the Church from within. The faithful must see this not as a model, but as a warning, and redouble their prayers for the true restoration of the Catholic Priesthood and the Social Reign of Christ the King.
Source:
‘For the Lord, age is no barrier’: Chilean religious ordained at 64 (ewtnnews.com)
Date: 21.04.2026