EWTN News reports on Ingrid Tapia, a Mexican lawyer promoting her book “Every Life Matters: Bulletproof Arguments,” which offers 20 non-religious arguments against abortion. Tapia describes the situation in Mexico as the “Good Friday” of the pro-life cause, as the Supreme Court of Justice of the Nation deliberates on a draft ruling that could legalize abortion on demand throughout all nine months of gestation. The article presents Tapia’s strategy of using secular, non-religious arguments to defend human life in legal and cultural arenas, explicitly warning that faith-based arguments will likely fail in court. This approach, while pragmatically understandable in a hostile legal environment, reveals the profound theological bankruptcy of the post-conciliar Church’s engagement with the world: the complete abandonment of the supernatural order, the public reign of Christ the King, and the Church’s divine mission to teach and govern nations.
The Pro-Life Cause Reduced to Naturalism: A Symptom of the Conciliar Sect’s Abandonment of the Supernatural
The “Good Friday” of the Pro-Life Cause: A Symptom of Deeper Apostasy
The article opens with a striking metaphor: “We’re already in the Good Friday” of the pro-life cause in Mexico, according to Ingrid Tapia. This phrase, while intended to convey the gravity of the situation, inadvertently exposes a profound theological void. For a Catholic, Good Friday is not merely a day of sorrow but the prelude to the Resurrection, the ultimate victory of Christ over sin and death. To equate the current legal battle with “Good Friday” without any reference to the supernatural means of grace, the intercession of the Blessed Virgin, or the ultimate triumph of Christ the King is to reduce the faith to a purely naturalistic struggle. It is a struggle fought on the enemy’s terrain, with the enemy’s weapons, and for the enemy’s goals.
Tapia’s book, “Every Life Matters: Bulletproof Arguments,” is presented as offering “the 20 best nonreligious arguments in the defense of human life.” The very premise of this work is a capitulation to the secular order. It implicitly concedes that the natural law, accessible to human reason alone, is sufficient to defend the innocent unborn. While the natural law does indeed condemn abortion, the Catholic Church has always taught that the full defense of life requires the supernatural virtues, the grace of the sacraments, and the authoritative teaching of the Magisterium. By explicitly excluding religious arguments, Tapia’s approach mirrors the conciliar sect’s own abandonment of its divine mission in favor of “dialogue” with the world.
The Rejection of Faith-Based Arguments: A Capitulation to Laicism
Tapia’s warning is explicit: “If you defend life based on your religious position and you go before a court seeking to defend life using faith-based arguments, it is highly probable that you will fail.” She further warns that “it is highly probable that you will be stigmatized and dismissed right from the start,” comparing it to “bringing horses to a naval battle.” This is a direct admission that the secular legal system is fundamentally hostile to Catholic truth. Yet, instead of calling for the conversion of Mexico to Christ the King and the establishment of laws in conformity with divine law, Tapia advises Catholics to adopt the language and arguments of their persecutors.
This approach is a direct consequence of the conciliar revolution. Vatican II’s Dignitatis Humanae proclaimed the right to religious freedom, a doctrine condemned by Pope Pius IX in the Syllabus of Errors (Proposition 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship”). By accepting the premise that religious arguments are inadmissible in the public square, Tapia and those who follow her lead are implicitly endorsing the very laicism that Pope Pius XI condemned in Quas Primas: “This plague is the secularism of our times, so-called laicism, its errors and wicked endeavors… It began with the denial of Christ the Lord’s reign over all nations.”
The true “commitment to civilization” that Tapia invokes cannot be separated from the recognition of Christ’s kingship. As Pope Pius XI taught, “His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church, even though their erroneous opinions have led them astray or discord has separated them from love, but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” To defend life without proclaiming this truth is to build on sand.
The Silence on the Supernatural: The Gravest Omission
The most glaring omission in the article is any reference to the supernatural means available to Catholics in the defense of life. There is no mention of prayer, penance, or the intercession of the Blessed Virgin Mary. There is no call for the faithful to seek the grace of the sacraments, particularly the Most Holy Sacrifice of the Mass and Confession, to strengthen them in the fight against the culture of death. There is no reminder that the ultimate victory over abortion belongs to Christ the King, not to legal arguments or cultural battles.
This silence is not accidental; it is a direct reflection of the conciliar sect’s own neglect of the supernatural. The post-conciliar “Mass” has been reduced to a mere assembly, a “table” of fellowship rather than the unbloody renewal of the Sacrifice of Calvary. The sacrament of Confession has been undermined by the practice of general absolution and the denial of the reality of sin. The cult of man, condemned by St. Pius X in Pascendi Dominici Gregis, has replaced the worship of God. In such an environment, it is no surprise that the defense of life is reduced to naturalistic arguments.
The article also fails to mention the prophetic warnings of Our Lady of Fatima, who called for the consecration of Russia and the conversion of nations. While the Fatima apparitions are themselves suspect and potentially a Masonic operation (as detailed in the file “False Fatima Apparitions”), the point remains that the conciliar sect has consistently ignored the supernatural remedies proposed by Heaven in favor of “dialogue” and “engagement” with the world.
The John Paul II Institute: A Modernist Trojan Horse
The article mentions that Tapia has advised the “John Paul II Institute” on issues such as surrogacy, palliative care, abortion, advance directives, and conscientious objection. This institute, named after the heretic and apostate Karol Wojtyła, is a product of the conciliar revolution and a vehicle for the propagation of modernist theology. Wojtyła himself was a proponent of the “theology of the body,” a thinly veiled attempt to reduce Catholic teaching on marriage and sexuality to a naturalistic, personalist framework.
The John Paul II Institute, like the conciliar sect itself, operates within the framework of “religious freedom” and “dialogue” with the world. It does not call for the public reign of Christ the King or the submission of the state to the authority of the Church. Instead, it seeks to find common ground with secular humanism, accepting the premise that religious arguments are inadmissible in the public square. Tapia’s association with this institute further confirms her alignment with the conciliar apostasy.
The Ulma Family and Maximilian Kolbe: False Martyrs of the Conciliar Sect
The article does not mention the Ulma Family or Maximilian Kolbe, but their “canonization” by the conciliar sect is relevant to the broader context. The Ulma Family, “canonized” by the antipope, did not die for the faith but for sheltering Jews; their unborn child could not be considered a saint because it was not baptized. Maximilian Kolbe, while a martyr, died for a fellow prisoner, not explicitly for the faith, and was “canonized” by an antipope. These “canonizations” are part of the conciliar sect’s strategy of creating its own pantheon of “saints” to legitimize its modernist agenda.
The true martyrs of the faith are those who have suffered for the defense of Catholic truth against the conciliar revolution: priests who have been persecuted for celebrating the Traditional Latin Mass, bishops who have been marginalized for opposing Vatican II, and lay faithful who have been ostracized for refusing to accept the novelties of the post-conciliar church. These are the true witnesses to the faith, not the false martyrs of the conciar sect.
The Duty of Catholics: Proclaim Christ the King
The defense of life in Mexico, and everywhere else, cannot be separated from the proclamation of Christ the King. As Pope Pius XI taught, “If men were ever to recognize Christ’s royal authority over themselves, both privately and publicly, then unheard-of blessings would flow upon the whole society, such as due freedom, order, and tranquility, and concord and peace.” The legalization of abortion is a direct consequence of the rejection of Christ’s kingship. To fight abortion without fighting for the recognition of Christ’s authority over the state is to treat the symptom while ignoring the disease.
Catholics must reject the false dichotomy between religious and non-religious arguments. The natural law is indeed accessible to human reason, but it is only fully understood and effectively defended in the light of faith. The Church has always taught that the state has the duty to recognize the true religion and to enact laws in conformity with divine law. This is not “theocracy” but the recognition of the order established by God. As Pope Pius IX taught in the Syllabus of Errors, “The Church is a true and perfect society, entirely free—nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder” (condemning Proposition 19).
The “Good Friday” of the pro-life cause in Mexico is a direct result of the conciliar sect’s abandonment of its divine mission. Until Catholics return to the integral faith of their fathers, until they proclaim Christ the King and demand that the state submit to His authority, the culture of death will continue to advance. Legal arguments, however “bulletproof,” will not save Mexico. Only the grace of God, obtained through prayer, penance, and the sacraments, can turn the tide. But this grace will not be given to those who refuse to acknowledge its source.
Conclusion: The Bankruptcy of Naturalistic Pro-Life Advocacy
The article from EWTN News, while well-intentioned, reveals the profound theological crisis of the post-conciliar Church. By reducing the defense of life to non-religious arguments, it implicitly endorses the very laicism that has led to the legalization of abortion. By failing to call for the public reign of Christ the King, it abandons the only true foundation for the culture of life. By associating with modernist institutions like the John Paul II Institute, it aligns itself with the conciliar apostasy.
The true “commitment to civilization” is not a commitment to secular humanism but to the Social Kingship of Christ. Until Catholics understand this, until they reject the novelties of Vatican II and return to the integral faith of their fathers, the “Good Friday” of the pro-life cause will only deepen. The Resurrection will come, but not through legal arguments or cultural battles. It will come through the triumph of the Immaculate Heart of Mary, the conversion of Russia, and the establishment of Christ’s kingdom on earth. But this will require a complete rejection of the conciliar sect and a return to the unchanging Tradition of the Catholic Church.
Source:
It’s the Good Friday of the pro-life cause in Mexico, lawyer says (ewtnnews.com)
Date: 01.05.2026