The Pillar, a propaganda organ of the conciliar sect, publishes a canonical exegesis dated August 18, 2026, dissecting whether Massachusetts Governor Maura Healey — a public apostate who signed legislation permitting late-term abortion — incurs latae sententiae excommunication as an “accomplice” under canon 1329 of the 1983 Code. The article concludes that the narrow jurisprudence of the Vatican’s dicasteries makes such a declaration unlikely, suggesting instead the “pastoral” tool of canon 915 (denial of “Communion”) as the more probable episcopal response. This bureaucratic parsing of invalid modernist legislation, while the blood of innocents cries to heaven, exposes the total bankruptcy of the post-conciliar structure: it has no authority, no true law, and no supernatural mission, serving only to manage the scandal of apostasy rather than punish the crime.
The Conciliar Sect’s Counterfeit Juridical Theater
The cited article operates entirely within the fictitious legal framework of the 1983 Code, a product of the usurping “pope” John Paul II (Wojtyła), whose “promulgation” possessed no legislative authority because he had already defected from the Catholic Faith by public adherence to the heresies of Vatican II — religious liberty, ecumenism, collegiality — condemned by the Syllabus of Pius IX and the encyclicals of St. Pius X. As Pope Paul IV defined in Cum ex Apostolatus Officio: “if at any time it shall appear that any… Roman Pontiff… has defected from the Catholic Faith or fallen into some heresy: (i) his promotion or elevation… shall be null, void, and of no effect.” The 1983 Code is therefore not law but waste paper, and the “canon lawyers” cited by The Pillar are interpreters of a nullity.
The article’s central debate — whether a politician signing an abortion law is an “accomplice” under canon 1329 — is a farce. True Catholic canon law (1917 Code, Canon 188 §4) declares unequivocally: “Every office becomes vacant by the mere fact and without any declaration… if the cleric… Publicly defects from the Catholic faith.” Fr. McDevitt and Ayrinhac confirm that “joining… a non-Catholic sect is not required to establish the publicity which the canon demands”; formal heresy or apostasy suffices. A Catholic governor who publicly legislates the murder of the unborn has ipso facto defected from the Faith. She is not a “Catholic politician” committing a canonical delict; she is a public heretic and apostate who has severed herself from the Body of Christ. The question of “accomplice” excommunication is a modernist distraction from the dogmatic reality: extra Ecclesiam nulla salus.
Reduction of the Church’s Mission to Naturalistic Legalism
The Pillar’s analysis reveals the naturalistic soul of the conciliar sect. It treats the “Eucharist” — the Novus Ordo “table of assembly” — as a juridical lever (“Eucharistic coherence”) rather than the Unbloody Sacrifice of Calvary before which all knees must bend. The article notes debates among “U.S. bishops” over “Eucharistic coherence” as if this were a policy dispute. Pius XI in Quas Primas thundered: “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 conciliar “bishops” derive their “authority” from the 1983 Code and the “pope” in Rome — i.e., from men — not from Christ the King. Hence their paralysis.
The article cites “Cardinal Joseph Ratzinger’s commentary on the 1988 apostolic letter Ad tuendam fidem” regarding the “canonical crime of heresy.” Ratzinger (Benedict XVI) was a manifest Modernist, the architect of the “hermeneutic of continuity” that attempts to baptize Vatican II’s rupture. His “commentary” has zero magisterial weight. St. Robert Bellarmine teaches that a manifest heretic “ceases to be Pope and head… by which things he may be judged and punished by the Church” (De Romano Pontifice). The conciliar sect’s “canon lawyers” invert this: they protect the heretic in the governor’s mansion by parsing “accomplice” definitions, while the true Church — the remnant faithful to Tradition — recognizes that the “bishops” themselves, by communion with the usurpers, have lost all jurisdiction.
Silence on the Social Kingship of Christ: The Gravest Omission
Nowhere does The Pillar mention the Social Kingship of Christ. Pius XI instituted the Feast of Christ the King precisely “to address the needs of the present times and provide a special remedy against the plague that poisons human society. And this plague is the secularism of our times, so-called laicism” (Quas Primas). The article treats abortion as a discrete “canonical crime” rather than the inevitable fruit of the apostasy of the State from Christ. The Syllabus of Pius IX condemns as error: “The Church ought to be separated from the State, and the State from the Church” (Error 55) and “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State” (Error 77). The conciliar sect, by embracing “religious liberty” (Dignitatis Humanae), has legitimized the very secularism that produces abortion laws. To discuss “canon 1329” while ignoring Error 55 and 77 is theological malpractice — or rather, modernist complicity.
The Invalid “Sacraments” and the Illusion of “Communion”
The article’s proposed “solution” — invoking canon 915 to deny “the Eucharist” — presupposes the validity of the Novus Ordo “Mass” and the “orders” of the “bishops” enforcing it. Archbishop Cordileone’s 2022 prohibition of Nancy Pelosi is cited as “precedent.” But Cordileone, consecrated in the invalid Paul VI rite (1968), possesses no priesthood, no episcopacy, and no jurisdiction. His “host” is bread; his “Communion” is a simulacrum. St. Pius X in Lamentabili Sane Exitu condemned the Modernist proposition: “The sacraments merely serve to remind man of the presence of the ever-benevolent Creator” (Prop. 41). The conciliar “Mass” is exactly this: a Protestantized memorial meal. To speak of “receiving the Eucharist” in this context is to speak of idolatry. The true remedy is not denial of a counterfeit sacrament, but the denunciation of the counterfeit church itself.
Sedevacantist Reality: The True Canonical Status of the Actors
From the perspective of integral Catholic faith — the only perspective that matters — the analysis is simple and terrible:
- Maura Healey: By public legislation of infant murder, she has ipso facto defected from the Catholic Faith (Canon 188 §4, 1917 Code). She is a public heretic and apostate, outside the Church, bound for hell unless she converts and does penance. No “declaration” by a “bishop” is needed; the fact speaks.
- The “Bishops” of Boston and Springfield: By recognizing the usurper “Leo XIV” (Prevost) and the line of antipopes from John XXIII, they are schismatics. By offering the Novus Ordo, they are idolaters. They have no jurisdiction to excommunicate, absolve, or deny “Communion.” They are hirelings fleeing the wolf (John 10:12).
- CatholicVote and The Pillar: Lay and clerical operatives of the conciliar sect, managing the “narrative” of a dying counterfeit institution. Their “canonical arguments” are the chatter of a synagogue of Satan (Apoc. 2:9).
The Masonic Operation: Managing Dissent Within the Novus Ordo
The article’s structure — “explaining” why excommunication “won’t happen,” offering the “softer” canon 915 as the “likely” outcome — mirrors the Masonic strategy of controlled opposition documented in the analysis of False Fatima: “Stage 3 (1958-2000): Takeover of the narrative by modernists, concealment of the Third Secret, ecumenical reinterpretation.” Here, the “narrative” is managed by offering canonical crumbs (“Eucharistic coherence”) to the faithful remnant within the sect, preventing them from realizing the total loss of the supernatural. The Pillar writes: “Whether that might happen in Massachusetts remains to be seen — but it seems likely that the issue… is likely to remain the subject of ongoing debate among Catholics.” Debate. Not action. Not anathema. Not the potestas iurisdictionis of Christ the King. Just “debate” — the hallmark of the civitas diaboli masquerading as the Church.
Conclusion: Return to the Immutable Law of God
The only canonical response worthy of the name is the one the conciliar sect cannot give because it no longer possesses the Faith: Maura Healey is excommunicated by the very law of God (Canon 188 §4, Cum ex Apostolatus Officio, Titus 3:10-11). The “bishops” are impostors. The 1983 Code is void. The Novus Ordo is invalid. The Vatican is occupied. As Pius XI commanded: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ” (Quas Primas). The remedy for abortion is not a “canonical process” in a fake tribunal, but the restoration of the Social Kingship of Christ over Massachusetts and all nations — a restoration that can only be effected by the true Church, the Ecclesia militans clinging to Tradition, the Mass of All Time, and the See of Peter vacant since 1958. Viva Cristo Rey!
Source:
Are pro-abortion politicians canonical ‘accomplices’? (pillarcatholic.com)
Date: 18.08.2026