Chemical Abortion Exposes Modernist Betrayal of Innocents
Catholic News Agency portal (January 23, 2026) reports on Dora Esparza’s call for “safety regulations” following her traumatic chemical abortion experience, framing abortion pill complications as a mere healthcare issue while obscuring the intrinsic evil of child murder. The article’s naturalistic focus on physical risks ignores the gravissimum scelus (most grievous crime) of abortion condemned by eternal Catholic teaching.
Reduction of Mortal Sin to Medical “Safety” Issue
The article describes Esparza seeing her 10-week-old child after taking abortion pills, lamenting that “no one warned me that that was even a possibility,” while focusing narrowly on physical complications. This deliberately obscures the foundational Catholic truth that every abortion – chemical or surgical – constitutes premeditated homicide. Pius XI’s encyclical Casti Connubii (1930) unequivocally condemns abortion as an “unspeakable crime” regardless of method, emphasizing that “those who hold the reins of government should not forget that it is the duty of public authority by appropriate laws and penalties to defend the lives of the innocent.” The article’s demand for “safety regulations” implicitly accepts abortion as a legitimate medical procedure needing only technical adjustments – a position directly condemned by the Holy Office’s 1869 decree requiring excommunication for all abortion participants.
“Amid claims of being the most pro-life president in history, President Donald Trump’s administration has yet to push through a promised review of the abortion drug mifepristone.”
This admission exposes the bankruptcy of political solutions within the neo-church paradigm. The article’s praise for Trump’s “pro-life” credentials ignores his administration’s approval of generic mifepristone, revealing how conciliar sect politicians perpetuate abortion under deceptive branding. The 1917 Code of Canon Law (Canon 2350 §1) mandates excommunication for all abortion providers and accomplices – a penalty rendered void in post-conciliar structures that tolerate child murder.
March for Life’s Complicity in Abortion Industry
The article promotes the March for Life as a venue for “pro-life” advocacy while quoting SBA Pro-Life America’s Marjorie Dannenfelser demanding “states back their sovereignty” to regulate abortion. This federalist argument contradicts the universal kingship of Christ affirmed by Pius XI in Quas Primas (1925): “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.” The March for Life’s 53-year failure to demand total abolition – merely seeking to return abortion regulation to states – demonstrates its alignment with the anti-church’s naturalistic humanism.
“The push to normalize mail-order abortion drugs is so dangerous and so dishonest…”
Esparza’s criticism focuses exclusively on distribution methods while accepting abortion’s fundamental legitimacy. Dr. Ingrid Skop’s complaint about “lack of informed consent” similarly reduces the unborn child to a medical complication, stating women see “the recognizable body of their child in the toilet about the size of a gummy bear” without denouncing this as infanticide. This mirrors the modernist heresy condemned in Pius X’s Lamentabili (Proposition 64): “Scientific progress demands that…the Person of the Incarnate Word be reformed.” By treating abortion as a consumer safety issue rather than soul-damning sin, the article’s sources exemplify the “synthesis of all heresies” (Pascendi Dominici Gregis 39).
Spiritual Consequences Obscured by Therapeutic Language
Nowhere does the article mention repentance, sacramental confession, or the eternal consequences of abortion – a silence revealing the conciliar sect’s abandonment of extra Ecclesiam nulla salus. While detailing Esparza’s near-death experience and emotional trauma, it omits the poena damni (punishment of loss) facing unrepentant abortionists. The 1917 Code (Canon 2350 §1) mandates automatic excommunication for abortion, requiring formal absolution unavailable in neo-church structures where “priests” lack valid faculties. The article’s therapeutic language (“trauma“, “emotional harms“, “distress“) replaces supernatural categories with psychological babble – precisely the “cult of human dignity” denounced in Pius IX’s Syllabus (Errors 63-64).
Dr. Skop’s statement that “the emotional harms of this experience can’t be quantified” ignores the quantifiable reatus poenae (liability to punishment) attached to mortal sin. Her demand for “honest counseling” about physical risks while avoiding spiritual dangers fulfills Leo XIII’s warning in Humanum Genus (1884) about Masonic strategies to “turn men aside from allegiance to God.” The FDA’s deregulation cited in the article merely implements the anti-church’s broader agenda to normalize child sacrifice – a demonic inversion perfected through chemical abortions now comprising 63% of US killings (Guttmacher Institute, 2023).
Conclusion: Rejecting Neo-Church’s Bloody Compromises
This article exemplifies how conciliar sect media perpetuate abortion through deceptive “pro-life” narratives. By focusing on “safety regulations” while accepting abortion’s fundamental premise, the actors quoted betray their allegiance to the culture of death. True Catholics recognize no compromise with child murder, as taught definitively in the Council of Trent (Session XXII, Canon 7): “If anyone says that…abortion before animation is not homicide, let him be anathema.” Until the Social Reign of Christ the King is restored through Mary’s intercession, we must reject all collaboration with abortionists and their neo-church enablers.
Source:
‘I saw my baby:’ After traumatic chemical abortion, woman calls for safety regulations (catholicnewsagency.com)
Date: 23.01.2026