The Laywoman’s Mission and the Modernist Subversion of Christ’s Kingship
Catholic News Agency reports (November 22, 2025) on Marthe de Noaillat, described as the “Apostle of Christ the King” for her campaign to establish the feast of Christ the King. The article credits her with organizing a “global referendum” endorsed by Benedict XV and Pius XI, culminating in the 1925 encyclical Quas primas. It portrays her as a pious laywoman who overcame failed religious vocations and entered a Josephine marriage before dying tragically in 1926. The narrative frames her as a heroic figure whose “tenacious advocacy” supposedly secured the feast’s establishment. This hagiographical account conceals grave theological deviations and the modernist corruption of Christ’s social reign.
Naturalistic Reduction of Divine Revelation to Human Activism
The article’s central claim—that a laywoman’s campaign “single-handedly brought this to the Church”—directly contradicts the Church’s hierarchical constitution. Quas primas itself emphasizes that liturgical authority resides solely in the Apostolic See: “We accede to the numerous requests of Cardinals, Bishops, and the faithful… to introduce into the Church’s liturgy a special feast” (Pius XI). Yet the portal frames the feast as the achievement of lay agitation, stating: “Marthe was the woman who single-handedly brought this to the Church. This is not unusual… the hard lifting in many of these causes was done by women.” This democratized ecclesiology echoes the condemned proposition: “The Church listening cooperates… in defining truths of faith” (Lamentabili Sane, §6).
Worse, the “global referendum” tactic reduces divine truth to a sociological phenomenon. Pius IX’s Syllabus condemned the notion that “human reason… is the sole arbiter of truth” (§3). By portraying the feast as contingent upon collecting episcopal signatures—as if Christ’s kingship depended on democratic validation—the article implicitly denies the per se necessity of the social reign of Christ the King.
Erasure of the Church’s Combat Against Modern Errors
Nowhere does the article mention that Pius XI instituted the feast explicitly to counter “the plague of our times, secularism” (Quas primas), which denies Christ’s authority over nations. The encyclical condemns states that “thought they could do without God” and warns that “the entire human society had to be shaken” by this apostasy. Yet Catholic News Agency reduces the feast to a devotional novelty, omitting its purpose as a dogmatic weapon against laicism.
This silence reflects the conciliar sect’s betrayal of Catholic integralism. As Pius XI taught: “Nations must be told to submit to the rule of Christ” (Ubi arcano, 1922). In contrast, the article’s reference to the U.S. bishops’ planned 2026 consecration to the Sacred Heart—led by men who tolerate abortion-enabling politicians—exposes how the conciliar sect empties Christ’s kingship of its juridical demands.
The Josephine Marriage: A Gateway to Sacramental Subversion
The portrayal of de Noaillat’s marriage as a “Josephine” union—“living as brother and sister, with the blessing of their bishop”—normalizes the heresy that celibacy surpasses matrimony’s sacramental dignity. The Council of Trent anathematized those who claim “the married state excels the state of virginity or celibacy” (Session XXIV, Canon X). By celebrating this arrangement as heroic rather than exceptional, the article advances the modernist dissolution of marriage into a mere “partnership.”
Historical Revisionism and the Joan of Arc Distortion
The attempt to link de Noaillat’s mission to St. Joan of Arc is particularly insidious. Joan fought to crown Charles VII as Christ’s temporal vicar, declaring: “Gentle Dauphin, I bring you the help of the King of Heaven.” Her warfare affirmed the unbroken unity of spiritual and temporal power under Christ. In contrast, de Noaillat’s campaign occurred alongside the Masonic-inspired separation of Church and state in France (1905 Law of Separation). The article’s silence on this context whitewashes modernity’s rebellion against Christ the King.
The Toxic Fruits of False Sanctity
Catholic News Agency’s fawning narrative—calling for de Noaillat’s “recognition” (i.e., canonization)—follows the conciliar sect’s pattern of elevating humanistic activists over true saints. Compare this to the 1925 canonizations coinciding with Quas primas: Pius XI honored martyrs like St. Therese’s parents, who exemplified doctrinal resistance to modern errors. De Noaillat’s posthumous celebration aligns instead with the conciliar “canonizations” of ecumenists like John XXIII and Paul VI.
Omission of the True Crisis: The Vatican’s Apostasy
Most damningly, the article ignores that the conciliar sect has gutted the feast of Christ the King. Following Vatican II’s Dignitatis humanae, which declared religious liberty a “right,” the feast was moved from October (confronting laicism) to November (minimizing eschatological judgment). The current antipope Bergoglio has called Christ’s kingship a “poetry” irrelevant to governance—a direct contradiction of Pius XI’s warning: “Rulers must give public honor to Christ.”
“The Roman Church became the head of all Churches due to purely political causes” (Syllabus of Errors, §56).
By celebrating a laywoman’s role while ignoring the hierarchy’s duty to enforce Christ’s reign, this article epitomizes the conciliar inversion. It replaces the Church’s militant demand for societal conversion with a sentimentalized “mission of mercy”—a heresy condemned by Pius IX: “The Church has not the power of defining… that the Catholic religion is the only true religion” (Syllabus, §21).
Source:
The laywoman whose mission helped lead to the feast of Christ the King (catholicnewsagency.com)
Date: 22.11.2025