Paris “March for Life” Capitulates to Secular Humanism
The Catholic News Agency portal reports on a January 18, 2026 “March for Life” in Paris, gathering approximately 10,000 participants protesting France’s constitutional abortion guarantee and proposed euthanasia legislation. The article quotes “Bishop” Dominique Rey stating “Life is a gift from God” and features Emilie Quinson’s testimony about post-abortion healing. This demonstration occurs two years after France became the first nation to enshrine abortion in its constitution and amid parliamentary efforts to legalize assisted suicide. The event exemplifies how the conciliar sect reduces the Church’s mission to a naturalistic human rights campaign divorced from Catholic doctrine.
Reduction of Life Issues to Secular Activism
The march frames its opposition to abortion and euthanasia through secularized language of “freedom” and individual rights rather than Christus Rex (Christ the King)’s sovereign claim over nations. Dr. Geneviève Bourgeois’ statement that “It cannot be our job” to administer death correctly identifies euthanasia as murder but omits the lex divina (divine law) foundation prohibiting all direct killing. Nowhere does the article invoke France’s duty to recognize Catholicism as the state religion, as required by Pope Pius IX’s Syllabus of Errors (1864), which condemned the heresy that “the Roman Pontiff can, and ought to, reconcile himself with progress, liberalism, and modern civilization” (Proposition 80).
Conciliar Sect Complicity in Cultural Apostasy
The participation of Mr. Rey—a prelate of the Vatican II sect—demonstrates the conciliar hierarchy’s betrayal of Catholic social teaching. His call for “courage” rings hollow while his institution refuses to:
“…demand that the rulers of peoples publicly respect and obey Christ’s law, not only in private life but also in the government of the state” (Pius XI, Quas Primas, §31).
The “bishop” praises vague “freedom” rather than demanding France repeal its blasphemous abortion amendment and submit to Regnum Christi (the Kingdom of Christ). This omission constitutes tacit approval of France’s formal rebellion against God’s law.
Naturalistic Distortion of Redemption Narrative
Emilie Quinson’s testimony typifies the conciliar sect’s psychologized pseudo-penitence:
“…forgiving herself, and then receiving God’s forgiveness.”
This reverses the ordo paenitentiae (order of penance) by prioritizing self-forgiveness over sacramental absolution. The Catechism of the Council of Trent teaches that contrition requires “hatred of sin with a firm purpose of sinning no more” (Part II, Ch. V). Nowhere does the article mention Quinson seeking validation of her repentance through the Sacrament of Penance administered by a priest with jurisdiction—an impossibility in the invalid Novus Ordo sacramental system.
Silence on France’s Collective Guilt
The march organizers ignore France’s national duty to make reparations for 51 years of state-sponsored child murder. Pope Pius XI’s Quas Primas warned:
“Rulers of nations…will never enjoy peace…until they recognize that the Church of Christ must be invited as teacher to direct…not occasionally, but always” (§25).
By accepting the secular state’s authority to “debate” fundamental moral law, protesters implicitly endorse the heresy condemned in the Syllabus of Errors: “the State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits” (Proposition 39).
Liturgical Apostasy Enabling Cultural Death
The article’s claim that participants “join together in prayer” conceals the doctrinal corruption flowing from the invalid Novus Ordo rite. As the Holy Office decreed under St. Pius X:
“Modernists twist ecclesiastical formulas from their proper sense to heretical meanings” (Lamentabili Sane, Proposition 64).
The conciliar sect’s anthropocentric liturgy—which replaced propitiatory sacrifice with communal meal—directly fuels societal acceptance of abortion and euthanasia by eroding belief in supernatural realities. True Catholic resistance would require complete separation from the Vatican II sect and its sacrilegious rites.
Conclusion: A March Without the Cross
This demonstration epitomizes the conciliar sect’s program condemned by St. Pius X: “They want the Church to let the human race go its way and not interfere…they want her to adopt a more tolerant attitude toward modern errors” (Pascendi Dominici Gregis, §26). Until France’s pro-life movement demands the nation’s conversion to Catholicism under penalty of law—as codified in the Council of Trent—its marches remain theatrical protests against symptoms rather than the root disease of apostasy from Christ the King.
Source:
10,000 pro-lifers march in Paris for annual March for Life (catholicnewsagency.com)
Date: 21.01.2026