The EWTN News portal reports that the U.S. Court of Appeals for the First Circuit ruled on July 2 that the State of Maine may lawfully exclude the “St. Dominic Academy” of the “Diocese of Portland” from public tuition funding if the institution refuses to comply with state “nondiscrimination” mandates regarding “gender identity” and “sexual orientation.” The “Catholic” school, represented by the Becket Fund for Religious Liberty, sought an injunction to preserve access to public funds while refusing to facilitate “gender transitions” or mandate “opposite-sex pronouns.” The court ruled that combating “sexual-orientation and gender-identity discrimination” is a “legitimate governmental pursuit” to which funding conditions “rationally relate.” The Becket Fund hailed partial victories on hiring and religious expression but decried the “nondiscrimination” ruling as jumping “off a cliff,” citing *Carson v. Makin* (2022) and the anticipated *Mahmoud v. Taylor* (2025). This judicial decree is not an outrage but the logical, inevitable harvest of the conciliar church’s apostasy from the Social Kingship of Christ and its embrace of the condemned heresy of religious liberty.
The Neo-Church Begging at Caesar’s Table: A Linguistic and Factual Dissection
The EWTN News portal—mouthpiece of the EWTN media empire, a flagship of the “neo-church” founded by the post-conciliar “nun” Mother Angelica and sustained by the “structures occupying the Vatican”—frames this litigation as a defense of “Catholic education.” The language itself betrays the modernist framework. The article speaks of “Catholic schools,” the “Diocese of Portland,” and “Catholic education” receiving “public funding.” In the integral Catholic lexicon, these terms are contradictions in terms. The “Diocese of Portland” is a territorial jurisdiction of the conciliar sect, governed by a “bishop” appointed by the line of usurpers beginning with John XXIII (Angelo Roncalli) and continuing through the current antipope Leo XIV (Robert Prevost). “St. Dominic Academy” is an institution operating within the paramasonic structure, almost certainly utilizing the Novus Ordo Missae—the “table of assembly” substituting the Unbloody Sacrifice of Calvary—and catechizing according to the errors of Vatican II.
The Becket Fund for Religious Liberty, described as representing the school, functions as the legal arm of the neo-church’s surrender to the secular order. Its attorneys, Adèle Keim and Eric Rassbach, argue not from the Social Kingship of Christ the King (Quas Primas, Pius XI), but from the Masonic construct of the “First Amendment” and “religious liberty”—an error explicitly condemned by Pope Pius IX in the Syllabus Errorum (Error 15: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true”; Error 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State”). The language of “injunction,” “neutral benefit program,” “independent choices of private benefit recipients,” and “nondiscrimination policies” reveals the juridical framework of the Masonic state which the conciliar hierarchy has not only accepted but actively sought partnership with via “public funding.”
The Theological Anatomy of the Apostasy: The Syllabus and Quas Primas Vindicated
The ruling of the First Circuit is not an attack on the Church; it is the logical execution of the contract the conciliar sect signed when it embraced Dignitatis Humanae and Gravissimum Educationis at Vatican II. Pope Pius XI, in Quas Primas (1925), thundered against the very plague now consuming Maine’s “Catholic” schools: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed… the entire human society had to be shaken, because it lacked a stable and strong foundation.” He instituted the Feast of Christ the King precisely so that “nations will see that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ.”
The “Diocese of Portland” and “St. Dominic Academy” voluntarily entered the “neutral benefit program” of the State of Maine. They sought Caesar’s gold (denarius Caesaris) to fund an education that, by accepting the funding, they implicitly admitted was subject to Caesar’s law. The Syllabus of Errors (Pope Pius IX, 1864) condemned the proposition: “The entire government of public schools in which the youth of a Christian state is educated… may and ought to appertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the conferring of degrees, in the choice or approval of the teachers” (Error 45). It further condemned: “Catholics may approve of the system of educating youth unconnected with Catholic faith and the power of the Church, and which regards the knowledge of merely natural things, and only, or at least primarily, the ends of earthly social life” (Error 48).
By accepting public funds, the “school” placed itself under the potestas civilis. The State of Maine, acting as the logical sovereign of a secular order (Error 39: “The State… is endowed with a certain right not circumscribed by any limits”), simply enforced the conditions of the contract. The court’s declaration that “combatting sexual-orientation and gender-identity discrimination is a legitimate governmental pursuit” is the direct application of Error 56 (“Moral laws do not stand in need of the divine sanction”) and Error 58 (“No other forces are to be recognized except those which reside in matter… and the gratification of pleasure”). The “Catholic” school has no theological leg to stand on because it has already conceded the principium: that the State has the right to fund and regulate education, and that “religious liberty” means merely a carved-out exemption within a secular framework.
The Becket Fund: The Neo-Church’s Legal Wing for Libertas Conscientiae
The Becket Fund’s strategy exposes the theological bankruptcy of the “recognize-and-resist” or “indult” position. They do not argue that the State lacks jurisdiction over Catholic education because Christ is King and His Church is a perfect society (Quas Primas: “The Church, established by Christ as a perfect society, demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority“). Instead, they argue for “constitutional protection” within the First Amendment—a Masonic document establishing the separation of Church and State (Error 55: “The Church ought to be separated from the State, and the State from the Church”).
Attorney Adèle Keim’s statement that Maine “knew it would be a red line for the schools that had been suing the state” reveals the transactional nature of this resistance. It is not a defense of the Faith; it is a negotiation of terms for coexistence with the Antichrist’s structure. The “partial victory” on “faith-related hiring practices” and “religious expression rules on school campuses” is the crumb thrown to the controlled opposition to legitimize the system. As Eric Rassbach tweeted, governments “cannot evade [Supreme Court precedent] by relabeling discrimination against religion as ‘nondiscrimination.'” This is pure legalism, devoid of the Catholic sense. The Supreme Court of the United States is not the Magisterium; it is the high tribunal of the Masonic state. To appeal to it as the ultimate arbiter of the Church’s rights is to commit the sin of Gallicanism and Liberal Catholicism, condemned by Pius IX and Leo XIII.
Symptomatic Level: The Fruit of Dignitatis Humanae and the Abomination of Desolation
This case is the rotten fruit of the Second Vatican Council. The declaration Dignitatis Humanae (1965) proclaimed a “right to religious freedom” based on human dignity, effectively capitulating to Error 15 and 77 of the Syllabus. Gravissimum Educationis opened the door to state funding and state standards. The “Diocese of Portland” and “St. Dominic Academy” are not victims; they are collaborators. They built institutions dependent on the Mammon of the secular state, staffed by “teachers” formed in modernist “universities,” overseen by “bishops” who possess no jurisdiction because they have defected from the Faith.
Here the Defense of Sedevacantism provides the canonical key. Canon 188.4 of the 1917 Code states: “Every office becomes vacant by the mere fact and without any declaration by reason of tacit resignation recognized by the law itself, if the cleric… publicly defects from the Catholic faith.” As Fr. McDevitt and Ayrinhac confirm, “joining a non-Catholic sect is not required to establish the publicity which the canon demands”; formal heresy suffices. The line of “popes” from John XXIII to Leo XIV, and the “bishops” they appoint, have publicly defected by promulgating and enforcing the heresies of Vatican II (religious liberty, collegiality, ecumenism, new ecclesiology). Therefore, the “Diocese of Portland” is a vacant see, a juridical fiction of the paramasonic structure. “St. Dominic Academy” is a private corporation with a Catholic veneer, not a canonical entity of the Church. The court ruling simply recognizes the reality: it is a private entity taking state money, subject to state rules.
The Fatima Distraction and the True Remedy: Christus Rex
It is no coincidence that the EWTN portal, a primary engine of the “Fatima” apparatus (exposed in the False Fatima Apparitions dossier as a “Masonic psychological operation” utilizing “symbolism of dates” and “mass optical manipulation”), reports this news. The Fatima narrative—”consecration of Russia,” “triumph of the Immaculate Heart”—serves as a diversion from apostasy. It focuses the faithful on external acts, “hyper-acts of worship,” and geopolitical speculations (communism, Russia) while the modernist apostasy within the Church (St. Pius X’s “enemies within”) consumes the sanctuary. The “Miracle of the Sun” is dismissed as “mass optical manipulation and autosuggestion”; the “Third Secret” was concealed by modernists to facilitate the ecumenical reinterpretation.
The true remedy for Maine, for the “Diocese of Portland,” and for the world is not a Supreme Court victory for “religious liberty.” It is the Social Kingship of Christ the King. Pius XI taught in Quas Primas: “It would be the task of Catholics to prepare and hasten this return through their work and activity; however, many of them do not hold the position in so-called social life… This unfavorable situation may perhaps be attributed to the laziness and timidity of the good, who do not want to oppose or resist too gently, as a result of which the enemies of the Church act with greater audacity and hardness.” The “laziness and timidity of the good” is precisely the strategy of the Becket Fund and the conciliar hierarchy: begging for exemptions from the Antichrist’s laws instead of proclaiming Non possumus to the State’s usurpation of Christ’s rights.
The “Catholic” school should never have accepted the gold. The “bishop” should have thundered Non licet against the gender ideology laws as violations of the Natural Law and the Rights of Christ the King. Instead, they sued for a seat at the table of the money-changers. The First Circuit’s ruling is a just judgment of God upon a whorehouse masquerading as a bride. Non est vestrum sed Domini (It is not yours but the Lord’s). The structures occupying the Vatican are the abomination of desolation standing in the holy place. The only solution is the restoration of the Catholic Priesthood, the Unbloody Sacrifice of Calvary, and the integral Faith—Tradition—without which there is no Church, no jurisdiction, and no Catholic education.
Source:
Federal court: Maine Christian schools receiving public funding must follow gender, sexuality rules (ewtnnews.com)
Date: 09.07.2026