Chapter 8

Expedited "Canonizations"

A False Church Canonizes False Saints

In Catholic tradition, sainthood is one of the most solemn recognitions the Church can bestow. Canonization, the official declaration of a person as a saint, has historically been a rigorous, careful process that involves years of investigation, the performance of verified miracles, and the demonstration of heroic virtue. However, in the post-Vatican II era, the process of canonization has been dramatically sped up, particularly for figures associated with the Council, including several Vatican II popes themselves. This chapter explores the drastic shift in the canonization process post-Vatican II, comparing it with the more rigorous pre-Vatican II approach. Moreover, it examines the implications of these rapid canonizations and questions the legitimacy of a hierarchy that has deviated from traditional Catholicism to declare saints.

The Traditional Canonization Process: A Rigorously Sacred Investigation

Before Vatican II, canonization was a long and meticulous process. The Church required extensive documentation, thorough investigation, and irrefutable evidence of a candidate’s holiness, often extending decades or even centuries before sainthood was declared. Miracles, rigorously tested and verified by medical and theological experts, were considered indispensable proof of the candidate's sanctity. Pope Benedict XIV laid down strict guidelines for canonizations in the 18th century, ensuring that the Church took every precaution before declaring someone a saint.

Romano Amerio, in Iota Unum, elaborates on the importance of the Church’s rigorous process:

“Canonization was the Church’s ultimate seal of approval, a declaration that this person was a model for the faithful to follow. Any hasty decisions or insufficient investigations would compromise the Church’s moral authority” (Amerio, Iota Unum, 1989).

Fr. Dominic Radecki explains further:

“The traditional process was not only a safeguard for the sanctity of the faithful but also an affirmation of the Church’s unbroken continuity with its past. A saint, therefore, was not merely a figure to be admired but a testament to the divine grace that permeated the Church’s mission” (Radecki, Tumultuous Times, 2004).

Vatican II: A New Canonization Process

With the changes brought about by Vatican II, the canonization process was also dramatically altered. John Paul II, during his papacy, canonized an unprecedented number of people, many of them associated with the Vatican II reforms. The careful scrutiny once applied to canonizations gave way to what critics have called a "fast-tracking" of sainthood. Saints were no longer canonized over centuries; instead, figures like John XXIII, John Paul II, and others associated with the Council were elevated to sainthood in a matter of years.

In stark contrast to the lengthy investigations of the past, John XXIII was canonized by Jorge Bergoglio (Pope Francis) in 2014 without the need for a second miracle, an essential part of the process historically. John Paul II was canonized just nine years after his death, another example of the rushed nature of post-Vatican II canonizations. This dramatic shift in the procedure raises serious questions about the validity of these new canonizations.

Bishop Donald Sanborn criticizes the haste of these post-Vatican II canonizations:

“Canonization has gone from being a process of careful discernment to a politically motivated mechanism for promoting Vatican II figures, further perpetuating the errors of the Council” (Sanborn, The Reformed Mass: Its History and Theology, 2005).

Examples of Fast-Tracked Canonizations

John XXIII

John XXIII was canonized in 2014, barely 50 years after his death. His canonization was notable for bypassing one of the traditional requirements of sainthood: the second miracle. Traditionally, two confirmed miracles are required for canonization—one for beatification and another for canonization. Yet, in the case of John XXIII, the requirement was waived, raising questions about the integrity of the process. John XXIII’s canonization is widely seen as a political move, intended to validate Vatican II and its reforms, rather than a genuine recognition of personal holiness.

Fr. Dominic Radecki observes:

“By canonizing John XXIII so quickly and without fulfilling the necessary requirements, the post-Vatican II hierarchy signaled its desire to enshrine the revolution of Vatican II in the Church’s spiritual life, regardless of the damage it caused to Catholic tradition” (Radecki, Tumultuous Times, 2004).

John Paul II

John Paul II was canonized in 2014, a mere nine years after his death, an unprecedented pace for sainthood. During his papacy, John Paul II presided over numerous controversial actions, including the 1986 interfaith gathering at Assisi, where leaders of various non-Christian religions were invited to pray together. Such actions contradict centuries of Church teaching, which strictly prohibits participation in non-Christian religious rituals.

Bishop Donald Sanborn criticizes John Paul II’s canonization:

“Canonizing John Paul II, despite his promotion of ecumenism and participation in heretical acts, reflects the post-Vatican II Church’s embrace of modernist principles. This fast-tracking of his canonization was not motivated by his personal sanctity but by his role in promoting Vatican II’s agenda” (Sanborn, The Reformed Mass: Its History and Theology, 2005).

Mother Teresa

Mother Teresa’s canonization followed a similarly expedited process. While there is no question about her humanitarian efforts, her involvement in ecumenical activities and refusal to promote conversion to Catholicism are troubling. She often spoke of helping people "become better Hindus, better Buddhists, better Muslims" rather than converting them to the one true faith, contrary to the Church's teaching that salvation is only found through Christ and His Church.

Fr. Francisco Radecki comments:

“While Mother Teresa’s charity is to be admired, her refusal to evangelize and bring non-Christians to the true faith raises serious concerns about her canonization. The Church’s duty is to save souls, and promoting the idea that salvation can be found in other religions contradicts this mission” (Radecki, Tumultuous Times, 2004).

Why the Vatican II Hierarchy Cannot Declare Saints

The rapid canonizations after Vatican II are symptomatic of a deeper issue: the post-Vatican II hierarchy has deviated from true Catholicism and therefore lacks the authority to declare saints. According to traditional Catholic teaching, a valid pope must safeguard and transmit the faith unchanged. However, the Vatican II popes have embraced modernism, heresy, and ecumenism, leading the Church astray from its original mission. Canonizations are an exercise of papal infallibility in the area of faith and morals, but a pope who departs from the true faith cannot exercise infallibility.

Fr. Anthony Cekada states:

“Canonizations by a hierarchy that has embraced heresy and error cannot be considered valid. The Vatican II Church’s departure from Catholic tradition undermines its moral and spiritual authority, including its ability to declare saints” (Cekada, The Great Counterfeit Mass, 1992).

Traditional Teaching on Canonization and Papal Authority

Canonization is considered an act of papal infallibility, as it involves the Church's declaration that a person is in heaven and worthy of public veneration. Pope Benedict XIV famously affirmed this in his work De Servorum Dei Beatificatione et Beatorum Canonizatione, stating that canonizations, because they deal with matters of faith, are protected by the Church's infallibility. However, this presupposes that the pope declaring the canonization is a true and valid successor of St. Peter.

Fr. Francisco Radecki argues:

“The post-Vatican II Church has abandoned the true faith, and as such, its hierarchy can no longer be trusted to make infallible declarations regarding sainthood. The Church's tradition and papal infallibility are tied to the preservation of the faith, and the Vatican II hierarchy has broken that continuity” (Radecki, Tumultuous Times, 2004).

The Implications of Invalid Canonizations

Confusing the Faithful

The expedited canonizations of Vatican II figures have caused immense confusion among the faithful. Traditionally, saints are models of holiness and adherence to Church teaching. However, the canonization of figures like John Paul II and John XXIII, both of whom promoted doctrines contrary to centuries of Catholic teaching, raises serious questions about the example being set for the faithful. How can a saint participate in religious indifferentism, as John Paul II did, without leading the faithful astray?

Bishop Donald Sanborn comments:

“These fast-tracked canonizations are not only illegitimate but dangerous. They give the faithful the impression that holiness is compatible with modernism and ecumenism, leading souls away from the truth of the faith” (Sanborn, The Reformed Mass: Its History and Theology, 2005).

Erosion of True Catholic Identity

The canonization of Vatican II figures has also contributed to the erosion of Catholic identity. Saints have historically been models of heroic virtue and unwavering fidelity to the Church. By canonizing individuals who promoted modernist ideas and practices, the post-Vatican II Church has further distanced itself from its traditional identity. These canonizations send the message that the Church no longer values doctrinal purity or fidelity to its historical mission.

Romano Amerio elaborates:

“The canonizations of the Vatican II era reflect the broader crisis of identity within the Church. These saints are not representatives of the Church’s tradition but of its revolution. Their canonizations reinforce the idea that the Church has abandoned its past” (Amerio, Iota Unum, 1989).

Deception and Loss of Faith

Perhaps the most concerning implication of these false canonizations is the potential for deception and loss of faith among the faithful. By elevating individuals who embraced modernism, ecumenism, and religious indifferentism, the post-Vatican II hierarchy has confused the faithful about the true path to holiness. This confusion can lead to a loss of faith, as Catholics are no longer certain about what constitutes sanctity or how to attain salvation.

Fr. Anthony Cekada warns:

“The Vatican II Church’s false canonizations are not just a theological error but a spiritual danger. They mislead the faithful into believing that modernist and heretical ideas are compatible with sainthood, causing confusion and potentially leading souls away from the truth” (Cekada, The Great Counterfeit Mass, 1992).

Conclusion

The expedited canonizations of Vatican II figures represent a departure from the rigorous and sacred process that once ensured the integrity of the Church’s declaration of sainthood. The rapid elevation of figures like John XXIII and John Paul II, without the traditional verification of miracles or heroic virtue, reflects a Church that has abandoned its historical mission in favor of promoting modernist and ecumenical ideals.

Moreover, the post-Vatican II hierarchy, having deviated from traditional Catholicism, lacks the authority to canonize saints. These canonizations are not valid declarations of holiness but rather political statements designed to legitimize Vatican II’s revolution. The faithful must recognize the dangers posed by these false canonizations and seek true models of holiness in the saints canonized before Vatican II, who represent the unbroken continuity of the Church's faith.

As we continue to explore the crisis brought on by Vatican II, it becomes clear that this Council and its aftermath have not only compromised Catholic doctrine but have also undermined the Church’s ability to declare saints, leaving the faithful in a state of confusion and spiritual peril.