EWTN News portal reports on May 27, 2026, about the ordination of two brothers, Anderson Carlos Ramos (35) and Emerson Luiz Ramos (38), as priests in Guarapuava, Brazil, on May 23. The ordination was presided over by Bishop Amilton Manoel da Silva at the Holy Cross and Our Lady of Sorrows Parish, where both men grew up. In his homily, the bishop stated that the brothers were fulfilling “God’s dream,” in which “he had already thought of you and had already anointed you for life and for holiness.” One brother will serve as a diocesan priest, while the other belongs to the Passionist congregation. The article presents this as a heartwarming family story, but beneath the sentimental veneer lies a profound theological distortion that reveals the naturalistic and modernist corruption of the conciliar sect’s understanding of the priesthood.
The Naturalistic Corruption of Priestly Vocations
The article’s central theological offense lies in Bishop Amilton Manoel da Silva’s characterization of the priesthood as the fulfillment of “God’s dream.” This language is not merely imprecise—it constitutes a fundamental distortion of Catholic theology regarding the nature of a priestly vocation. In authentic Catholic doctrine, the priesthood is not the realization of some divine fantasy or aspiration, but a supernatural calling instituted by Christ Himself for the salvation of souls through the administration of the sacraments and the offering of the Most Holy Sacrifice of the Mass. The Church has always taught that the priesthood is a participation in the one priesthood of Jesus Christ, not the fulfillment of a “dream” that could be compared to human aspirations or psychological fulfillment.
St. Thomas Aquinas, in his Summa Theologica, teaches that the sacrament of Holy Orders is directed toward the bonum multitudinis—the good of the multitude—for the sake of eternal salvation, not for the personal fulfillment of the ordained (Supplementum, Q. 37, A. 1). The priesthood is ordered toward the worship of God and the sanctification of souls, not toward the realization of divine or human dreams. By reducing the supernatural reality of Holy Orders to the category of a “dream,” the bishop empties the priesthood of its transcendent, sacrificial character and reduces it to a merely humanistic aspiration.
The Absence of Sacrificial Theology
Nowhere in the article is the sacrificial nature of the priesthood mentioned. There is no reference to the ordained men’s capacity to offer the propitiatory sacrifice of the Mass, no mention of their power to confect the Eucharist, no allusion to their role as mediators between God and man in the order of grace. The priesthood is presented entirely in terms of service, self-giving, and emotional connection with the people—language that perfectly aligns with the conciliar revolution’s reduction of the priesthood to a functional, horizontal ministry.
Anderson Ramos stated that “being a priest is not a position of honor but of self-giving” and that it means “being in the midst of the people, recognizing their sorrows as our own.” While charity toward the faithful is indeed a duty of the priest, this language omits entirely the priest’s primary function as alter Christus—another Christ—who stands at the altar to offer sacrifice to God for the living and the dead. The Council of Trent, in its Doctrine on the Sacrament of Order (Session XXIII, Chapter 2), defined that the priesthood was instituted by Christ for the offering of sacrifice, and that the Mass is a true and propitiatory sacrifice for sins. By remaining silent on this essential dimension, the article presents a mutilated, Protestantized understanding of the priesthood that would have been condemned as heretical by the pre-conciliar Magisterium.
Providence Reduced to Sentiment
The bishop’s emphasis that “nothing is a coincidence” but rather “providence” might initially appear orthodox, but in context, it serves to sacralize a merely human narrative of family achievement rather than to illuminate the supernatural reality of divine grace. Providence, in Catholic theology, is God’s governance of all things toward their proper ends, especially the salvation of souls and the glory of God. It is not a sentimental force that arranges heartwarming family stories. The bishop’s language transforms the mysterious working of divine grace into a feel-good narrative that could be applied to any human endeavor, thereby evacuating it of its theological precision.
The mother’s statement that “God writes straight with crooked lines” further reinforces this naturalistic framework. While this phrase can be found in Catholic spiritual writings, its deployment here serves to sanctify the emotional journey of the family rather than to point toward the supernatural reality of grace operating in the souls of the ordained. The focus remains resolutely horizontal—on human feelings, family bonds, and personal fulfillment—rather than vertical, on God’s glory and the salvation of souls.
The Absence of Doctrinal Formation
The article reveals nothing about the content of the brothers’ seminary formation. We are told that Emerson left the seminary for five years and returned, and that Anderson entered religious life after military service, but there is no indication of what they studied, what spiritual formation they received, or whether they were trained in the theology of the pre-conciliar Magisterium. Given that this ordination took place within the structures of the conciliar sect, one must presume that their formation was conducted according to the post-conciliar, modernist theology that has been condemned by the Church as a synthesis of all heresies.
St. Pius X, in his encyclical Pascendi Dominici Gregis (1907), warned against the modernist corruption of seminaries, where the ancient faith would be replaced by the “history of dogmas” and the “evolution of doctrine.” The absence of any reference to orthodox theological formation in this article is itself a damning indictment of the conciliar system’s approach to priestly preparation. A priest formed in modernist theology, even if validly ordained, is a danger to the souls entrusted to his care, for he will teach error rather than truth.
The Usurpation of the Title “Priest”
It must be noted that the title “priest” is applied in this article to men ordained within the structures of the conciliar sect, which has systematically undermined the sacrificial character of the priesthood through the introduction of the Novus Ordo Missae—a rite that, as demonstrated by the Ottaviani Intervention of 1969, represents a “striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent.” While the validity of ordinations performed according to the revised rite remains a matter of theological debate among sedevacantist theologians, the fact remains that the priesthood as presented in this article bears no resemblance to the priesthood of the Catholic Church as defined by the perennial Magisterium.
The men described in this article are, at best, priests of the conciliar sect—a structure that has abandoned the integral Catholic faith in favor of the “new theology” condemned by Pius XII in Humani Generis (1950). At worst, their ordinations may be invalid due to defects of intention or form in the revised rites. In either case, they cannot be considered priests of the Catholic Church in the proper sense, for the Catholic Church is defined by her adherence to the unchanging deposit of faith, not by her accommodation to the spirit of the age.
The Idolatry of Human Feelings
The article’s overwhelming emphasis on human emotions—happiness, gratitude, suffering, dreams—reveals the anthropocentric character of the conciliar sect’s spirituality. The mother’s declaration that she feels “very happy” and that she has “no words to thank God for this great victory” presents the ordination as a personal triumph rather than as a supernatural event ordered toward the glory of God and the salvation of souls. This is the spirituality of the “cult of man” that Pius XI warned against in Quas Primas (1925), where he taught that Christ must reign not only in the minds and hearts of men but also in their public and social lives.
The bishop’s statement that the brothers were anointed “for life and for holiness” further distorts the theology of Holy Orders. The anointing of the priest is not for his own sanctification primarily, but for the service of God and the faithful. The priest is ordained in persona Christi—in the person of Christ—for the sake of the Church, not for his personal fulfillment. By focusing on the emotional and psychological dimensions of the ordination, the article reduces a supernatural sacrament to a humanistic ceremony of empowerment.
The Silence on the State of the Church
The article makes no mention of the crisis of faith, the collapse of vocations, or the systematic destruction of the priesthood within the conciliar sect. This silence is itself a form of deception, for it presents the ordination of two brothers as an unqualified good without acknowledging the catastrophic context in which it occurs. The conciliar sect has lost millions of faithful, closed thousands of seminaries, and driven countless souls into error through its modernist teachings. To present an ordination within this structure as a cause for celebration is analogous to celebrating the appointment of officers in an army that has already surrendered to the enemy.
The true Church, which endures in the faithful who profess the integral Catholic faith and are led by bishops with valid orders and priests validly ordained, continues to suffer persecution at the hands of the conciliar usurpers. The ordination of priests within the structures of the sect does not strengthen the Church but rather provides personnel for the continued propagation of error. Until the conciliar sect repudiates its modernist teachings, returns to the unchanging doctrine of the pre-conciliar Magisterium, and restores the Traditional Latin Mass as the normative expression of Catholic worship, no ordination performed within its structures can be considered a genuine cause for rejoicing by the faithful.
Conclusion
The article from EWTN News presents a heartwarming family story that, upon examination, reveals the profound theological bankruptcy of the conciliar sect’s understanding of the priesthood. By reducing the supernatural reality of Holy Orders to the fulfillment of “God’s dream,” by omitting any reference to the sacrificial character of the priesthood, by emphasizing human emotions over divine grace, and by remaining silent on the crisis of faith within the structures that produced these “priests,” the article exemplifies the naturalistic, anthropocentric spirituality that has infected the post-conciliar Church.
The faithful must reject this distortion and cling to the unchanging teaching of the Catholic Church: that the priesthood is a participation in the one priesthood of Jesus Christ, instituted for the offering of the Holy Sacrifice of the Mass and the administration of the sacraments for the salvation of souls. Any presentation of the priesthood that omits these essential truths is not merely incomplete but actively misleading, leading souls away from the supernatural reality of the faith and toward a merely humanistic imitation of the sacred.
Source:
2 brothers ordained priests on same day in Brazil, fulfilling ‘God’s dream,’ bishop says (ewtnnews.com)
Date: 27.05.2026