Catholic News Agency portal reports on the 2026 March for Life in Washington, D.C., where attendees promoted issues ranging from abortion to euthanasia. Participants included Alex Schadenberg of the Euthanasia Prevention Coalition warning about assisted suicide legislation in Virginia, Massachusetts, Nevada, and Connecticut; Ashley Kollme sharing her daughter Sophia’s congenital heart condition story to oppose ableism; and Mara Oswalt of Rehumanize International advocating a “consistent life ethic” covering abortion, capital punishment, and immigration detention policies. The article frames these issues as complementary aspects of “life advocacy” without theological depth or sacramental context.
Naturalism Disguised as Life Advocacy
The article promotes a fundamentally naturalistic worldview by reducing life issues to mere political activism devoid of supernatural purpose. Schadenberg’s focus on legislative battles against assisted suicide ignores the Church’s teaching that euthanasia constitutes homicidium (homicide) prohibited by Divine Law (Catechism of St. Pius X, Q. 384). His exclusive emphasis on “stopping the expansion of killing” through state lobbying substitutes human effort for the societas perfecta (perfect society) of the Church’s divine mission to convert nations to Christ the King.
“2026 will require a unified effort to stop the expansion of killing by assisted suicide poisoning.”
This utilitarian language reduces life’s sacredness to a clinical “poisoning” issue rather than proclaiming man’s creation ad imaginem Dei (in God’s image). The article omits any reference to the ars moriendi (art of dying) spirituality that once guided Catholics to embrace suffering redemptively through Last Rites and Viaticum.
Selective Defense of Life Undermines Catholic Integrity
Kollme’s emotional narrative about her daughter Sophia’s heart condition rightly condemns abortion for disabled children but exemplifies the modernist fragmentation of Catholic morality. While declaring “every child deserves a life,” she fails to ground this truth in the Church’s anathema against abortion as homicidium innocentium (murder of innocents) decreed at the Council of Trent (Session XI). The article’s celebration of Johns Hopkins Hospital—a pioneer in embryonic stem-cell research condemned by Pius XII (Humani Generis 1950)—exposes collaboration with institutions hostile to Church teaching.
Oswalt’s “consistent life ethic” represents a grave doctrinal error by equating abortion with capital punishment and immigration detention—a heresy condemned by Pius IX’s Syllabus of Errors (1864). The Church teaches that lawful execution under potestas gladii (power of the sword) remains morally distinct from the intrinsic evil of abortion (St. Thomas Aquinas, Summa Theologica II-II Q. 64). Rehumanize International’s focus on ICE detention centers distracts from the praeceptum primarium (primary precept) to end abortion, revealing the disordered priorities of conciliar-era activism.
Sacramental Silence Betrays Apostasy
The article’s most damning omission is its complete silence on the sacramenta vitae (sacraments of life). No mention is made of:
- Excommunication for abortionists (Codex Iuris Canonici 1917, Can. 2350)
- Anointing of the Sick for euthanasia targets
- Baptismal urgency for endangered newborns
This reflects the conciliar sect’s abandonment of ex opere operato grace in favor of humanitarian platitudes. Kollme’s description of Sophia as “the light of our lives” replaces Lumen Christi with sentimentalism, ignoring the child’s need for baptismal regeneration against original sin (Council of Carthage, 418 AD).
March for Life’s Fatal Compromises
The event’s ecumenical participation and secular framing confirm its status as a counterfeit of authentic Catholic action. Pius XI’s Mortalium Animos (1928) forbids collaboration with non-Catholics in religious matters, yet the March unites Protestants, Jews, and humanists in a “big tent” betrayal of extra Ecclesiam nulla salus. Schadenberg’s coalition-building with euthanasia opponents of varying beliefs mirrors the conciliar sect’s false irenicism condemned in Pascendi Dominici Gregis (1907).
The article’s closing quote—”The antidote to abortion is love”—epitomizes this theological bankruptcy. True charity demands not vague “love” but submission to Christ’s Social Kingship as proclaimed in Quas Primas (1925): “Nations must be taught that they are bound to give obedience to Christ.” Until the March preaches repentance and restoration of the Regnum Christi, its activism remains a dead work devoid of sanctifying grace.
Source:
Euthanasia prevention, other life issues promoted at 2026 March for Life (catholicnewsagency.com)
Date: 23.01.2026