The EWTN News portal reports that the parliament of Liechtenstein has approved by a razor-thin margin of 13-12 an initiative legalizing elective abortion in the first twelve weeks of pregnancy, while the Hereditary Prince Alois has announced his intention to veto the measure. The “apostolic administrator” of the “Archdiocese of Vaduz,” Benno Elbs, issued a statement lamenting a supposed “imbalance” between women seeking obstetric care abroad and the domestic legalization of child-killing, calling for “comprehensive support” for families rather than an unconditional condemnation of the legislative atrocity. The entire discourse unfolds within the framework of constitutional procedure, positive law, and therapeutic accompaniment, utterly devoid of the language of Divine Law, the Social Kingship of Christ, or the reality of eternal damnation for unrepentant murderers. This episode manifests the total bankruptcy of the conciliar sect’s engagement with the temporal order: it reduces the defense of the innocent to a procedural veto by a monarch and a psychotherapeutic appeal by a “bishop,” surrendering the Crown Rights of Christ the King to the sovereignty of parliament and the “right to choose.”
The Conciliar Sect’s Media Apparatus Sanitizes Legislative Infanticide
The source of this report, EWTN News — the propaganda arm of the paramasonic structure occupying the Vatican — frames the parliamentary vote as a legitimate political contest. The article notes with bureaucratic neutrality that “nearly a quarter of all eligible voters in the principality backed the initiative,” as if the clamor of a mob could legitimize the violation of the Fifth Commandment. By reporting the “pro-choice” committee’s rhetoric — “Criminalization and the ban on providing information make it considerably more difficult to make an informed and self-determined decision” — without immediate and unequivocal refutation, the conciliar media participates in the naturalistic inversion of morality, treating the jus naturale as a negotiable statute. This is the bitter fruit of Dignitatis Humanae and the false “religious liberty” of Vatican II: the Church’s voice is reduced to one opinion among many in the “marketplace of ideas,” while the slaughter of the innocents proceeds under color of law.
The “Bishop” as Therapeutic Companion: Silence on Sin, Judgment, and the Kingship of Christ
Benno Elbs, the “apostolic administrator” of the “Archdiocese of Vaduz,” epitomizes the modernist “clergy” who have abandoned the munus docendi for the role of social worker. His statement — “It seems to me that something has become unbalanced here” — is a masterpiece of theological evasion. He speaks of “vulnerable life situations,” “care, guidance, and concrete support,” and the need for a society where “saying ‘yes’ to life becomes possible.” Nowhere does he name abortion as crimen nefandum, a sin crying to heaven for vengeance (Genesis 4:10), an automatic excommunication latae sententiae (Canon 2350, 1917 Code), or a direct assault on the Sovereignty of God over human life. His reference to his experience as a “pastor and psychotherapist” reveals the anthropocentric inversion: the supernatural order is dissolved into psychological counseling. Quas Primas teaches that “Peace is only possible in the kingdom of Christ” (Pius XI, encyclical Quas Primas); Elbs seeks peace in “sustainable social networks” and “financial and practical assistance.” This is the laicism condemned by Pius XI: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed” (Quas Primas). Elbs does not call the Catholic faithful to resist an unjust law; he calls for “empathetic counseling.” He is a hireling fleeing the wolf (John 10:12).
The Prince’s Veto: Naturalistic “Protection of Life” Without the King of Kings
Hereditary Prince Alois is presented as the heroic defender of life. Yet his rationale is purely juridical and naturalistic: “the central legal principle of the protection of life is not sufficiently upheld,” “a criminal-law framework with a system of specific exceptions,” “the state effectively withdraws from its responsibility to grant the unborn child a right to protection.” He speaks of a “fundamental commitment to the protection of life and not a ban on abortion.” This is the language of the Rechtsstaat, not the Civitas Dei. The Prince claims the right to veto based on his constitutional role, not on his duty as a Catholic ruler to enforce the Kingship of Christ (Quas Primas: “Rulers of states… have the duty to publicly honor Christ and obey Him”). He accepts the premise that the parliament has the competence to legislate on the lives of the unborn, differing only on the mode. Non est regnum meum de hoc mundo (John 18:36) — but Christ’s Kingdom does extend over all nations in this world as to their laws and morals (Quas Primas, citing Leo XIII: “His reign encompasses also all non-Christians”). A Catholic prince who does not invoke the Divine Law and the Social Reign of Christ the King as the sole foundation of his veto surrenders the principle to the enemy. He fights the battle on the enemy’s ground: positive law.
The Invocation of the Heretic “John Paul II” and Evangelium Vitae
The article concludes by quoting the apostate “John Paul II” from Evangelium Vitae (1995): “With the authority conferred by Christ upon Peter and his successors, I therefore affirm… that the direct and voluntary killing of an innocent human being is always a grave moral offense.” This citation is a sacrilegious farce. Karol Wojtyła was a manifest heretic who taught religious liberty, false ecumenism, and the “salvation” of non-Catholics without the Church, contradicting Extra Ecclesiam Nulla Salus and the Syllabus of Pius IX. By the principle ipso facto (St. Robert Bellarmine, De Romano Pontifice; Canon 188.4, 1917 Code; Pope Paul IV, Cum ex Apostolatus Officio), he lost all jurisdiction and membership in the Church long before 1995. To cite him as an authority is to legitimize the usurpation of the See of Peter and to bind the faithful to the teaching of a wolf in shepherd’s clothing. The conciliar sect uses the corpse of orthodoxy in Evangelium Vitae to lend credibility to its own betrayal, while its “bishops” like Elbs empty the condemnation of all supernatural force.
Systemic Apostasy: The Conciliar Sect as Accomplice to the Culture of Death
This Liechtenstein episode is a microcosm of the abomination of desolation (Matthew 24:15) erected in the place of the Holy City. The “Church” that speaks here is not the Ecclesia Militans but the Church of the New Advent, a neo-church built on the sand of democratic legitimacy and humanistic dialogue. It has no power to bind consciences because it has no authority from Christ; its “bishops” are intruders (John 10:1), its “popes” are antipopes (Leo XIV, Robert Prevost, and the line from John XXIII), its “canonizations” (John Paul II) are nullities. The Syllabus of Pius IX condemns the proposition that “The Church ought to be separated from the State, and the State from the Church” (Error 55). The conciliar sect has not only accepted this separation but has internalized the secularist premise that the State’s laws are the primary arena for moral action. The result is the spectacle of a “bishop” begging for “support for families” while a parliament votes to legalize the dismemberment of children, and a prince preparing a constitutional veto that concedes the parliament’s right to debate the matter. Ubi Petrus, ibi Ecclesia — but Peter is not in Vaduz, nor in the Vatican occupied by the synagogue of Satan (Apocalypse 2:9). The true Church endures in the catacombs of the faithful who keep the integral Faith, the Traditional Mass, and the Social Kingship of Christ, awaiting the restoration of all things in Christ (Ephesians 1:10). Let the princes and parliaments of this world tremble: Qui sedet in caelis, irridebit eos (Psalm 2:4) — He who sits in the heavens shall laugh them to scorn.
Source:
Liechtenstein parliament backs abortion initiative, but prince has the last word (ewtnnews.com)
Date: 09.09.2026