The EWTN News portal reports on the January 18, 2026 “March for Life” in Paris, attended by approximately 10,000 participants protesting abortion and euthanasia legislation. The article quotes “Bishop” Dominique Rey stating that “life is a gift from God” and featuring Emilie Quinson’s testimony about post-abortion healing. While superficially aligned with Catholic morality, this spectacle of naturalistic activism exemplifies the conciliar sect’s surrender to revolutionary principles.
Naturalistic Reduction of the Pro-Life Cause
The demonstration frames its opposition to abortion and euthanasia through secularized arguments about “patient welfare” and lack of information, as seen in Quinson’s statement: “I was not informed about what an abortion was… or about its consequences.” This reduces the crime of child-murder to a mere failure of bureaucratic process, ignoring the odium Dei (hatred of God) inherent in all attacks on innocent life. The 1917 Code of Canon Law imposed automatic excommunication (latae sententiae) on abortion providers and accomplices (Canon 2350 §1), recognizing it as crimen exceptum – a crime demanding the Church’s maximal penal severity.
“Bishop” Rey’s vague appeal to life as “a gift from God” deliberately omits the necessary conclusion: France’s constitutional entrenchment of abortion constitutes formal apostasy requiring the exsecratio (solemn curse) described in Pope Pius XI’s Quas Primas: “When 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” (n. 19). By treating the Veil Act as a mere political misstep rather than national rebellion against divine law, organizers implicitly accept the Revolution’s foundational lie: that civil authority derives from popular will rather than Christ the King.
Omission of the Kingship of Christ and His Social Reign
Nowhere does the article mention France’s duty to publicly venerate Christ as Rex Regum (King of Kings) – the sole solution to societal decay. Pope St. Pius X condemned this silence in Notre Charge Apostolique: “The Social Reign of Our Lord Jesus Christ is denied… by all who refuse to accept the conditions of supernatural life” (1910). The march’s interfaith character – uniting Catholics with heretics and unbelievers – violates Pope Pius IX’s Syllabus of Errors condemning the notion that “Protestantism is nothing more than another form of the same true Christian religion” (Error 18).
The French regime’s 2024 abortion amendment flows directly from its 1905 Law of Separation – condemned by St. Pius X as “absolutely null and void, absolutely unjust and injurious to the Church” (Encyclical Vehementer Nos). Until participants demand the abrogation of this Masonic law and France’s constitutional submission to the Catholic Church, their activism remains what Archbishop Lefebvre called “a bandage on a gangrenous wound.”
Collaboration with Apostate Structures
The presence of conciliar sect figures like “Bishop” Rey exposes the march’s ecclesiastical illegitimacy. These pseudo-shepherds administer invalid sacraments using the 1968 Ordo Missae – declared doubtfully valid by Cardinals Ottaviani and Bacci due to its “striking departure from the Catholic theology of the Mass” (1969 Critical Study). Their participation transforms a purportedly Catholic event into what Pope Leo XIII called “communication in sacred things with those outside the Church” – forbidden under pain of mortal sin (Encyclical Satis Cognitum, 1896).
Emilie Quinson’s testimony about “receiving God’s forgiveness” while remaining in communion with modernist structures demonstrates the conciliar sect’s destruction of sacramental theology. True reconciliation requires confession to priests ordained in apostolic succession – impossible under the 1968 Ordo Sacramentorum whose form Pope Pius XII declared invalid if altered (Sacramentum Ordinis, 1947). Her “healing” narrative exemplifies the neo-church’s replacement of ex opere operato grace with therapeutic emotivism.
The Revolutionary Roots of French Anti-Life Laws
The article’s historical reference points – the 1975 Veil Act and 2024 constitutional amendment – ignore France’s foundational rebellion against Christ’s Social Reign. The Revolution’s 1791 decriminalization of abortion (Penal Code §317) and 1793 execution of Louis XVI – “the Lord’s Anointed” (Psalm 105:15) – established the nation’s enduring apostasy. As Pope Gregory XVI declared: “From the poisoned fountain of indifferentism flows the false and absurd maxim that liberty of conscience must be procured and guaranteed for everyone” (Encyclical Mirari Vos, 1832).
Until marchers demand France’s abjuration of revolutionary principles and restoration of Catholicism as the state religion – as existed under Clovis (496 AD) and St. Louis IX (1226-1270) – their activism remains complicit in the regime’s Godlessness. The 1882 Law of Secular Education, 1905 Separation Law, and 2024 Abortion Amendment form an unbroken chain of satanic revolt. As Our Lady warned at Rue du Bac (1830): “France will suffer terribly” for abandoning her divine mission as “Eldest Daughter of the Church.”
Source:
10,000 pro-lifers march in Paris for annual March for Life (ewtnnews.com)
Date: 21.01.2026