Seventeenth Sunday in Ordinary Time, Year A: Treasure of Heaven

Reflection on the Readings for the Seventeenth Sunday in Ordinary Time, Year A (July 26, 2026)

On this Seventeenth Sunday in Ordinary Time, the Church invites us to ponder the supreme value of God’s kingdom and the wisdom needed to seek it above all else. The readings—1 Kings 3:5, 7-12; Psalm 119; Romans 8:28-30; and Matthew 13:44-52—form a beautiful tapestry of discernment, trust, and wholehearted commitment.

In the first reading, the young King Solomon stands before God in a dream at Gibeon. Offered anything he desires—long life, riches, or victory over enemies—he instead asks for “an understanding heart to judge your people and to distinguish right from wrong.” God is pleased and grants him a wise and discerning heart unmatched by any before or after. Solomon recognizes his limitations (“I am a mere youth”) and prioritizes the good of the people God has entrusted to him over personal gain. True wisdom begins with humility and a desire to serve according to God’s will rather than our own ambitions.

The responsorial psalm echoes this love for divine wisdom: “Lord, I love your commands.” The psalmist treasures God’s law more than gold or silver, finding delight, comfort, and light in His precepts. God’s word illuminates the path for the simple and guides us away from false ways. Wisdom is not abstract knowledge but a living relationship with the Lord whose commands lead to life.

St. Paul deepens this theme in the second reading from Romans. He assures us that “all things work for good for those who love God, who are called according to his purpose.” God’s providential care is not random; those He foreknew, He predestined to be conformed to the image of His Son. The path of discipleship—calling, justification, and ultimate glorification—unfolds under the loving hand of a Father who turns even difficulties toward our good when we love Him. This gives profound hope: our seeking of the kingdom is not a solitary effort but part of God’s eternal plan.

The Gospel brings these themes to a vivid climax through three short parables of the kingdom. Jesus compares it first to a treasure buried in a field. The finder hides it again and, filled with joy, sells everything to buy the field. Next, a merchant searching for fine pearls discovers one of great price and sells all he has to obtain it. Finally, the kingdom is like a net that gathers fish of every kind; at the end of the age, the angels will separate the good from the bad.

These images emphasize two complementary movements. Sometimes the kingdom “finds” us unexpectedly (like the treasure stumbled upon in a field); at other times we actively search for it (like the merchant). In both cases, the response is the same: radical reordering of priorities. Nothing else compares in value. Joy, not grim duty, fuels the sacrifice. The net parable adds a note of accountability and final judgment, reminding us that belonging to the kingdom involves discernment and fidelity until the end. Jesus concludes by calling His disciples to be like the wise householder who draws out both the new and the old—rooted in tradition yet open to the fresh revelation of the kingdom.

Together, the readings challenge us: What do we truly treasure? Do we ask God primarily for comfort, success, or security, or for an understanding heart that can discern His will? Are we willing to “sell all” — our lesser attachments, fears, or competing priorities — for the surpassing worth of knowing Christ and living in His kingdom? Paul’s words reassure us that this surrender is never in vain; God works all things for the good of those who love Him.

July 26 is also the memorial of Saints Joachim and Anne, parents of the Blessed Virgin Mary, and it coincides with the World Day of Grandparents and the Elderly. Their quiet fidelity and the wisdom of the elderly remind us that the treasure of the kingdom is often passed on through faithful families and generational witness. Like Solomon, we need wisdom; like the finders in the parables, we need decisive joy; like Paul, we need trusting love.

May we ask the Lord today for an understanding heart. May we recognize the kingdom’s incomparable value and joyfully reorder our lives around it, confident that God is already at work conforming us to the image of His Son.

Can Catholics Believe in Near-Death Experiences?

Near-Death Experiences: Insights, Catholic Teaching, Scientific Perspectives, and Scriptural Reflections

Near-death experiences (NDEs) have captivated humanity for decades. Countless individuals report vivid sensations of leaving their bodies, encountering luminous beings, reviewing their lives, or glimpsing realms of light and darkness during medical crises, cardiac arrests, or accidents.  

These accounts raise profound questions about consciousness, the soul, the afterlife, and the intersection of faith and science. From a Catholic perspective, this exploration examines NDEs through the lens of Church teaching, personal testimonies from Catholics and Protestants (including notable guests on Joni Lamb's programs), scientific explanations, cultural variations (including rare reports of extraterrestrials or non-Christian deities), and scriptural tensions, particularly Hebrews 9:27. While NDEs can inspire faith and moral reflection, the Church urges discernment. This comprehensive analysis draws on theological, historical, and empirical sources to provide a balanced view.

 Defining Near-Death Experiences

NDEs typically occur when a person is clinically close to death—such as during heart failure, trauma, or surgery—but survives and later recounts the event. Common elements include:

- Out-of-body experiences (OBEs), where individuals view their bodies from above.

- Tunnel vision or travel toward a bright light.

- Encounters with deceased relatives, angels, or a divine figure.

- Life reviews, often with a sense of judgment or evaluation.

- Feelings of profound peace, love, or (in rarer "distressing" NDEs) terror and isolation.

- Reluctance to return to earthly life.

Researcher Raymond Moody popularized the phenomenon in his 1975 book Life After Life. Estimates suggest 10-20% of cardiac arrest survivors report NDEs, though figures vary by study. These experiences transcend culture and era, appearing in ancient texts and modern reports. Yet, their interpretation differs widely: some see proof of an afterlife, others psychological coping mechanisms.

 The Catholic Church's Teaching and Position on NDEs

The Catholic Church has no official doctrinal position on NDEs. They fall under private revelations or personal experiences, not public revelation completed in Christ (Catechism of the Catholic Church [CCC] 66-67). The Church neither endorses nor condemns them wholesale but calls for careful discernment. Private revelations, even if approved (e.g., Fatima), are not binding on all faithful and must align with Scripture and Tradition.

Key principles from Church teaching:

- Immortality of the Soul: The soul is spiritual and survives bodily death (CCC 366, 1021-1022). NDEs often affirm this by suggesting consciousness persists beyond clinical death, aligning with the Church's view of the soul's separation from the body at true death.

- Particular Judgment: Upon death, the soul faces immediate judgment leading to heaven, hell, or purgatory (CCC 1021-1022). Positive NDEs echoing peace and love parallel heavenly bliss; negative ones echo hellish warnings.

- Caution Against Over-Reliance: Experiences must be tested against faith (1 John 4:1). If an NDE promotes universalism (everyone saved regardless of faith), reincarnation, or contradicts dogma, it warrants skepticism. Some may stem from natural causes, others possibly demonic deception, though many bear good fruit like conversion and charity.

Catholic theologians note parallels with saints' visions. St. Teresa of Ávila described ecstatic unions and afterlife glimpses. Modern Catholics like Dr. Gloria Polo (struck by lightning) report detailed encounters with judgment, purgatory, and Christ's mercy, emphasizing sin's consequences—aligning closely with Catholic doctrine. Fr. Jose Maniyangat and Fr. John Michael Tourangeau, priests with NDEs, stress priestly vocation, grace, and avoiding hell.

The Church views NDEs as potentially genuine graces but not definitive proof of the afterlife's details, which Scripture and Tradition already illuminate. They may serve evangelization, drawing skeptics toward God, but faith rests on Christ's Resurrection, not anecdotal reports. Mother Angelica of EWTN reportedly had an NDE, and the network has aired balanced discussions.

 Scientific Explanations for NDEs

Science offers naturalistic accounts without dismissing subjective reality. NDEs occur under brain stress: hypoxia (oxygen deprivation), hypercapnia (excess CO2), endorphin surges, or temporal lobe activity.

- Cerebral Anoxia and Ischemia: Reduced blood flow causes tunnel vision (peripheral retina fails first) and vivid hallucinations. Gamma wave surges in dying brains (observed in studies) link to heightened awareness and memory recall.

- Neurotransmitters: Endorphins produce euphoria; DMT (endogenous psychedelic) or ketamine-like states mimic OBEs and encounters.

- Temporal-Parietal Junction (TPJ): Disruption explains OBEs, as the brain struggles to integrate body position.

- Evolutionary/Threat Response: NDEs may be a survival mechanism, calming the dying with peace or prompting life changes.

Critics like Susan Blackmore's "dying brain hypothesis" argue all features arise neurologically. Veridical NDEs (accurate distant observations during unconsciousness) challenge this, as do cases with flatlined EEGs yet detailed reports. Prospective studies (e.g., Dutch cardiac arrest research by Pim van Lommel) show NDEs occur even without expected brain activity, suggesting consciousness may not be purely brain-dependent.

Science explains mechanisms but not ultimate meaning. Catholics can accept physiological triggers while seeing God working through them, much like miracles using natural laws.

 Testimonies from Catholics and Protestants

Catholic Accounts:

- Gloria Polo: A Colombian dentist struck by lightning in 1995. She describes leaving her body, a life review exposing sins (including abortion complicity), hell's reality, and Christ's mercy leading to conversion. She emphasizes purgatory, sacraments, and the Eucharist—distinctly Catholic. Her story inspires many to frequent Confession.

- Fr. Jose Maniyangat: Indian priest who "died" in a car accident. He saw Jesus, Mary, and judgment; warned about hell for unrepentant priests. His ministry now focuses on healing and warnings aligned with Church teaching.

Other Notable Priests with Similar Experiences

Fr. Steven Scheier (very popular testimony): In 1985, after a severe car accident, he stood before Jesus in judgment. Jesus reviewed his life (as a priest) and sentenced him to hell for unrepentant sins and lack of true conversion. However, the Blessed Virgin Mary interceded, and he was given a second chance. He did not enter hell but was shown he deserved it. His story highlights Mary’s role as intercessor and the importance of frequent, sincere Confession.  (Father Steven Scheier's Judgment Experience)

Fr. Gerald Johnson (Michigan): A more recent (2016) and controversial account. After a heart attack, he claims he went down to the center of the Earth and experienced hell — demons, chains, extreme heat, and even modern music (like Rihanna’s “Umbrella”) being used tormentingly. He stresses unforgiveness as a key reason people end up there. His account is more charismatic/Protestant-leaning. 

- Historical: St. Bede the Venerable (8th century) recorded visions like Dryhthelm's tour of purgatory, heaven, and hell—proto-NDE elements.

Protestant Accounts and Joni Lamb Guests:

Joni Lamb's Table Talk on Daystar TV features powerful testimonies.

- Jim Woodford: "Dead" for 11 hours after a horse-riding accident. He toured heaven's wonders (gardens, mansions) and glimpsed hell's torment. Encountered Jesus, who showed scars; returned transformed, emphasizing repentance. His account highlights biblical imagery.

- Bill Wiese: 23 Minutes in Hell—sudden transport to a demonic realm of fire, screams, and creatures. No "near-death" medical event, but a vision-like experience. Stresses hell's reality to urge salvation through Christ. Featured on Joni's show.

- Steve King: Former Buddhist "dead" for hours, hurled into hell's torment. Converted to Christianity, now evangelizes. His shift from Eastern views underscores transformative power.

These align with evangelical emphases on personal relationship with Jesus and urgency of salvation. Common threads: life change, reduced fear of death, moral urgency.

 Stories Involving Extraterrestrials

Some NDEs blend spiritual and "alien" elements, intriguing ufology. Reports include encounters with tall, luminous beings resembling "greys" or light entities in spacecraft-like realms, or tours of advanced civilizations. P.M.H. Atwater links NDEs to alien contact: telepathy, otherworldly realms, and beings of light.

Examples: ICU patients describing "alien" experimenters in dim, smoky realms; or benevolent tall figures in purple guiding ascension. These are rarer (~0.6% in some studies) and often interpreted as demonic deceptions, angelic disguises, or brain-generated sci-fi imagery under stress. Catholic discernment views them skeptically if contradicting faith—true afterlife encounters center on the Triune God, not extraterrestrial narratives.

 Do People Only See Jesus? Instances of Allah, Buddha, or Other Deities

A common claim: NDEs predominantly feature Jesus, even among non-Christians, suggesting His uniqueness. Studies show ~18-20% of NDEs involving a divine being identify it as Jesus; atheists and Muslims sometimes convert post-encounter.

However, variations exist:

- Buddhists/Hindus may see Buddha, Krishna, or light beings interpreted culturally.

- Muslims occasionally report Muhammad or Allah as light, though Jesus appears in some.

- Eclectic reports: mixtures of figures or a universal "Being of Light" identified per background (Jesus for Christians, others variably).

John Burke's analysis of 1,000+ NDEs notes a consistent loving God, often revealed as Jesus, across cultures. Yet, non-Western NDEs feature local deities more. This suggests cultural filtering of a transcendent reality or subjective projection. Catholics interpret consistent Christic encounters as affirming John 14:6 ("I am the way..."), while allowing God's mercy to reach all. Discrepancies caution against taking every detail literally.

Scriptural Tension: Hebrews 9:27 and the "Near" Aspect

Hebrews 9:27 states: "It is appointed for man to die once, and after that comes judgment." Critics argue NDEs contradict this—people "die," experience the afterlife, and return, undermining finality.

Possible Response: NDEs are near-death, not true death. Clinical death (heart stops, no brain activity detectable) differs from irreversible separation of soul and body (true death per Church teaching). In NDEs, the soul may partially disengage, or the brain generates profound states without full departure. Resurrection miracles (Lazarus, etc.) were full deaths reversed by God, exceptional. NDEs lack this finality.

The "near" qualifier reconciles: these are glimpses or foretastes, not the definitive judgment. They may preview particular judgment or serve as warnings/graces, not contradicting Scripture but illustrating mercy before finality. Distressing NDEs reinforce judgment's reality; positive ones, hope in Christ. Ultimately, Scripture judges experiences, not vice versa. True death brings irreversible judgment; NDEs, potential conversion.

Theological Concerns with Stories of Jesus Pronouncing a Final Judgment of Hell and Then Changing His Mind

One significant theological difficulty arising from certain near-death testimonies, such as that of Fr. Steven Scheier, is the portrayal of Jesus Christ rendering a definitive judgment of damnation (“Your sentence is hell”) only to reverse it moments later due to pleas or the intercession of the Blessed Virgin Mary. This narrative appears to conflict with the Church’s clear teaching on God’s immutability — His perfect, unchanging nature. Sacred Scripture emphatically affirms this truth: “For I the Lord do not change” (Malachi 3:6); “God is not man, that he should lie, or a son of man, that he should change his mind” (Numbers 23:19); and “with whom there is no variation or shadow due to change” (James 1:17). 

The Catechism of the Catholic Church echoes this doctrine, presenting God as eternal, perfect, and constant in His being, will, and judgments (CCC 202, 212). If Jesus, as the Second Person of the Trinity, pronounces a true particular judgment at the moment of death (CCC 1021–1022), a subsequent reversal would imply mutability in the divine will — something incompatible with God’s unchanging truthfulness and justice. While divine mercy is infinite and intercession (especially Mary’s) is a profound Catholic belief, such dramatic “last-minute reversals” after an allegedly final sentence risk undermining confidence in the reliability of God’s word and the seriousness of particular judgment. These accounts, though often edifying in calling for repentance, should therefore be approached with careful discernment in light of revealed doctrine rather than taken as literal, normative descriptions of the afterlife.

 Broader Implications and Discernment

NDEs challenge materialism, affirm soul's survival, and prompt repentance—fruits the Church welcomes (CCC 67). Yet, risks include New Age syncretism, neglecting sacraments, or fear-mongering. Catholics should:

- Prioritize Scripture, Tradition, Magisterium.

- Seek spiritual direction for personal experiences.

- Use NDEs evangelistically, pointing to Christ's definitive revelation.

- Pray for the dead, frequent sacraments, live charity.

Science and faith complement: brain mechanisms do not negate spiritual reality, as God authors both.

In conclusion, NDEs invite awe at life's mystery and eternity's hope. The Catholic Church, while cautious, finds compatibility with core truths: soul's immortality, judgment, Christ's centrality. Testimonies from Catholics like Gloria Polo and Protestants like Jim Woodford and Bill Wiese on platforms like Joni Lamb enrich dialogue. Rare alien or diverse deity reports highlight interpretive variance, urging fidelity to revealed truth. Hebrews 9:27 stands firm; "near" experiences offer previews, not contradictions. May these accounts draw all closer to the God of love and justice, preparing hearts for the day when death yields to eternal life in Christ.

 References

- Catechism of the Catholic Church.

- Our Sunday Visitor, Magis Center, Catholic.com articles on NDEs.

- van Lommel et al., Lancet study on cardiac arrest NDEs.

- Moody, Life After Life; Greyson NDE Scale.

- Burke, Imagine Heaven.

- Woodford, Wiese, King testimonies via Daystar/Joni Lamb.

- Polo, Maniyangat accounts.

- Atwater, Aliens and the Near-Death Experience.

- Scientific American, Nature reviews on neuroscience of NDEs.

Further reading: EWTN resources, Vatican documents on private revelation.

Cherish Dads

 When Dad was called home, I thought the hardest part would be the silence: no more footsteps in the hallway at 5:30 a.m., no gravelly “Love you, kid” over the phone, no one to fix the leaky faucet with a grunt and a roll of duct tape. I braced for emptiness. What I didn’t expect was how full the world would still feel of him.

Cherishing him now isn’t about clinging to the past; it’s about noticing how much of him never left.

I cherish him in the way I automatically check the oil before a long drive, because he drilled that into me like it was a moral duty. I hear him every time I tell my own son, “Measure twice, cutyaker once,” and catch myself smiling at the same corny joke he told a thousand times. I feel him when I pour coffee too strong and black, when I hold the door for strangers, when I refuse to let anyone leave my house hungry. These aren’t memories; they’re habits he carved into me, permanent as bone.

Some days the missing hits like a punch (birthdays, Father’s Day, the first cold morning when I reach for the old flannel he used to wear). But even grief carries him. The ache is proof that love doesn’t end; it just changes address.

I talk to him still. Out loud, sometimes, when no one’s around. I tell him about the grandkids he never met, about the promotion, about how I finally learned to back up a trailer on the first try. I thank him for teaching me that being a man has nothing to do with never crying and everything to do with showing up anyway. I ask forgiveness for the teenage years when I thought I knew everything. Mostly, I just say, “I hope I’m making you proud.”

Cherishing a father who’s gone isn’t living in yesterday. It’s carrying him forward: in the way I treat people, the way I work, the way I love. He’s not here, but he’s not gone. He’s in my reflex to help without being asked, in my stubborn belief that things worth doing are worth doing right, in every quiet moment I choose kindness over being right.

Death took his hand out of mine, but it couldn’t take him out of me.

So I keep cherishing him the only way I know how: by trying to live like the man he raised. And when my own time comes, I hope someone says the same about me (that long after I’m called home, I’m still walking around in their choices, their laughter, their heart).

Until then, Dad, I’ve got the coffee on. Strong and black. Just how you liked it. Love you forever.

Where is Pope Francis? Where is Morello's brain? - A Critique of the Article at the Catholic thing

Since the death of Pope Francis, some have taken the task to continue to berate him even after his death.  This became more apparent when, during his inauguration Mass, the new pope, Leo XIV, stated that he felt Pope Francis' presence and said he is in heaven.  He said the phrase a few times afterwards on different occasions. 

This prompted more criticism and anger against the new pope, with some accusing him of presumption and ignoring the norms and teachings of the Church, and on hagiography.  An article published by The Catholic Thing, written by Sebastian Morello, recently went deeper with the criticism, attempting to justify the criticism of the suggestion that Pope Francis is in heaven.    

The article (Where is Pope Francis? - The Catholic Thing) in question argues that Pope Leo XIV’s statements asserting that Pope Francis is in heaven are problematic, suggesting they bypass the formal canonization process, undermine the gravity of alleged sins, question the necessity of Purgatory, and discourage prayers for Francis’s soul. It further contends that modern canonizations, including that of Pope Paul VI, are politically motivated and lack the organic devotion traditionally associated with sainthood, particularly citing the case of Saint Philomena. This response will critically evaluate these claims, providing evidence that Pope Francis likely received the Last Rites and Apostolic Pardon, that not all saints in Church history required formal canonization (especially in the early Church), and that the santo subito phenomenon has historical precedent. The response will also address the article’s accusations against Pope Francis, emphasizing the theological and historical context of canonization and the Church’s teaching on salvation.

Refutation of the Claim That Declaring Francis in Heaven Is Problematic

The article asserts that Pope Leo XIV’s statements about Pope Francis being in heaven are “deeply problematic” because they bypass the formal canonization process and imply that Francis’s alleged sins (e.g., idolatry, suppression of the Tridentine Mass, heresy) are inconsequential. This claim misrepresents Catholic teaching on salvation and the role of canonization.

1. Likelihood of Last Rites and Apostolic Pardon
   Catholic tradition holds that the Last Rites, including the Sacrament of the Anointing of the Sick and the Apostolic Pardon, can remit all temporal punishment due to sin, potentially allowing a soul to enter heaven directly upon death. The Apostolic Pardon, as described in the Catechism of the Catholic Church (CCC 1020), grants a plenary indulgence, removing all temporal punishment for sins confessed and absolved. Given Pope Francis’s position as the Supreme Pontiff, it is highly probable that he received these sacraments before his death on April 21, 2025. The Vatican’s protocols, as outlined in Universi Dominici Gregis (1996), ensure that a dying pope is attended by the Master of Papal Liturgical Ceremonies and other officials, who would facilitate the administration of the Last Rites. Posts on X from May 2025 affirm this likelihood, stating that if Francis received the Apostolic Pardon after a full confession, he could indeed be in heaven, reflecting God’s mercy rather than human merit. The article’s assertion that such a declaration undermines the gravity of sin ignores the transformative power of these sacraments, which are rooted in the Church’s theology of mercy.
2. Historical Precedent of Non-Canonized Saints and Santo Subito
   The article’s concern that declaring Francis in heaven bypasses canonization overlooks the historical reality that not all saints, especially in the early Church, underwent a formal canonization process. In the first millennium, sainthood was often recognized through popular acclamation, known as vox populi or santo subito (“saint immediately”), rather than a structured Vatican process. For example, martyrs like Saint Agnes and Saint Perpetua were venerated as saints by their communities without formal papal approval, as canonization procedures were not standardized until the 12th century under Pope Alexander III. The case of Saint Philomena, mentioned in the article, supports this point: her veneration arose organically in 1802 due to miracles and popular devotion, not through a formal process initially. The santo subito calls for Pope John Paul II in 2005 similarly reflected this tradition, leading Pope Francis to waive a second miracle for John XXIII’s canonization in 2014, recognizing his widespread devotion. Thus, Pope Leo XIV’s statements about Francis align with this historical precedent, expressing hope in his salvation rather than a formal canonization decree.
3. Theological Soundness of Expressing Hope in Salvation
   The article claims that asserting Francis is in heaven undermines the doctrine of Purgatory or suggests his sins were not grave. However, Catholic theology allows for expressions of hope in a person’s salvation without implying immediate canonization. The Catechism (CCC 1022) states that each soul faces particular judgment after death, and those who die in God’s grace may enter heaven, potentially after purification in Purgatory. Pope Leo’s statements, such as the X post on May 21, 2025, reflect a pastoral hope that Francis, having likely received the Last Rites, is with God, not a definitive magisterial pronouncement. The article’s assertion that this discourages prayers for Francis’s soul is speculative, as Catholics are encouraged to pray for all deceased, regardless of such statements (CCC 958). Moreover, the Church has never required canonization for a soul to be in heaven; canonization merely confirms a person’s sainthood for public veneration (CCC 828).

Addressing Allegations of Francis’s Sins

The article lists several accusations against Pope Francis, including idolatry (Pachamama), suppression of the Tridentine Mass, syncretism, heresy, and protection of predators. These claims require scrutiny, as they are often rooted in polarized narratives rather than objective evidence.

1. Pachamama Controversy
   The article accuses Francis of “idol-worship” related to the Pachamama statues during the 2019 Amazon Synod. However, the Vatican clarified that these statues represented an indigenous symbol of life and fertility, not a deity, and were used in a cultural context, not liturgical worship (Sacerdotus: Pope Francis says Amazon Figures are of 'Pachamama'). Pope Francis apologized for any confusion caused by their presence, emphasizing they were not idols. The accusation of idolatry lacks substantiation, as it misinterprets a gesture of inculturation as pagan worship, contrary to the Church’s tradition of integrating cultural symbols (e.g., Gaudium et Spes 58).
2. Suppression of the Tridentine Mass
   The article claims Francis suppressed an “ancient apostolic rite” through Traditionis Custodes (2021). This is misleading. Traditionis Custodes restricts the use of the 1962 Roman Missal (Tridentine Mass) to promote unity, affirming the Extraordinary Form as the “unique expression of the lex orandi of the Roman Rite”. The Tridentine Mass was not suppressed entirely; bishops may authorize its use under specific conditions. Pope Francis’s accompanying letter explained that the restrictions addressed divisions caused by some traditionalist groups rejecting Vatican II’s liturgical reforms. The Church’s authority to regulate liturgy, as noted in Sacramentum Ordinis (1947), allows such adaptations, and Vatican II’s Sacrosanctum Concilium (4) affirms the equal dignity of all approved rites, refuting claims of suppression.
3. Heresy and Syncretism
   The article’s accusation of heresy is vague and unsubstantiated, as it acknowledges Francis was never formally accused or obstinately held to heretical views. The Church requires a formal process to declare heresy (CIC 751), which did not occur. Claims of syncretism and religious relativism often stem from Francis’s emphasis on interreligious dialogue and inclusivity, as seen in his ecumenical efforts and statements like those in Patris Corde (2020). These align with Vatican II’s call for dialogue with other faiths (Nostra Aetate 2–3) and do not negate Catholic doctrine. The article’s assertion that Francis protected predators lacks evidence and ignores his reforms, such as Pascite Gregem Dei (2021), which strengthened penalties for abuse.

Canonization and Its Modern Context

The article argues that modern canonizations, including Paul VI’s, are politically motivated and lack organic devotion, citing Saint Philomena’s removal from the liturgical calendar as evidence. This requires correction.

1. Canonization’s Purpose and Infallibility
   Canonization is an act of the papal magisterium declaring a person’s heroic virtue and presence in heaven, traditionally considered infallible (Lumen Gentium 25). The article cites theologians questioning this infallibility due to modern changes, but this view is not mainstream. The Catechism (CCC 828) and historical practice affirm that canonization is a definitive act, though the process has evolved. John Paul II’s Divinus Perfectionis Magister (1983) streamlined procedures, reducing required miracles from two to one for canonization, but maintained rigorous scrutiny of virtues and miracles. The article’s claim that canonizations are now “instrumentalized” oversimplifies complex processes and ignores the Church’s ongoing commitment to verifying heroic virtue.
2. Saint Philomena and Paul VI
   The article misrepresents Saint Philomena’s case. Her removal from the universal liturgical calendar in 1961 under John XXIII (not Paul VI) was due to insufficient historical evidence of her life, not a rejection of her cultus. Her veneration continues in local contexts, consistent with the Church’s respect for popular devotion. Regarding Paul VI, the article’s claim that “almost no one likes him” is subjective and ignores his canonization in 2018, which followed verified miracles and widespread recognition of his role in implementing Vatican II. The article’s assertion that his canonization was to enforce Vatican II’s continuity dismisses the theological and pastoral merits of his pontificate, such as Humanae Vitae (1968), which upheld Church teaching on contraception.
3. Organic Devotion and Santo Subito
   The article contrasts modern canonizations with organic devotion, but many recent saints, like Carlo Acutis and Piergiorgio Frassati (set for canonization in 2025), reflect grassroots veneration. The santo subito phenomenon, as seen with John Paul II, mirrors early Church practices where communities acclaimed martyrs and confessors as saints. Pope Francis’s canonization of 942 saints, including laypeople like Zelie and Louis Martin, demonstrates a commitment to recognizing diverse models of holiness, not ideological agendas.

The article’s claims are rooted in a selective interpretation of Catholic theology and history, exaggerating Pope Francis’s alleged sins and misrepresenting the nature of canonization. Evidence suggests Francis likely received the Last Rites and Apostolic Pardon due to the fact of who he was and who lived with him, aligning with Catholic teaching on salvation through God’s mercy. The historical precedent of santo subito and non-formal canonizations in the early Church supports Pope Leo XIV’s hopeful statements about Francis’s soul, which do not equate to formal canonization. The accusations of idolatry, heresy, and liturgical suppression lack substantiation and ignore the Church’s authority to regulate liturgy and engage in dialogue (Sacrosanctum Concilium 4; Nostra Aetate 2–3). Modern canonizations, while streamlined, remain rigorous and responsive to genuine devotion, as seen in cases like Acutis and the Martins. Rather than undermining the faith, Pope Leo’s statements reflect pastoral hope, consistent with the Church’s mission to proclaim God’s mercy.

Morello really did not think through when he wrote this accusatory and slanderous article. Face it, these people just hate Pope Francis. They view things through their bias and interpret them within their echo chamber. The article is based on personal conjecture, falsehoods, the sin of detraction and sophism. We can ask where Pope Francis is. Most people believe he is in heaven based on his Christian witness, but we do not need to ask where Morello's brain is. It is clearly bent on attacking a dead person. Only a vile and disturbed individual would do this. What happened with "Never speak ill of the dead?" This article by Morello is classless, lacks Christian charity, sanity and humanity.