The National Catholic Register portal (September 12, 2026) publishes a commentary by Shawn Carney, president of the 40 Days for Life organization, trumpeting supposed victories of the “pro-life movement” after the overturning of Roe v. Wade. The article cites declining Planned Parenthood facilities, rising birth rates in pro-life states, and the “success” of abortion-pill reversal as evidence that “we are winning for the first time in decades.” It announces the next 40 Days for Life campaign from September 23 (the feast of “Padre Pio” in the new calendar) to November 1, framing the battle in purely pragmatic, market-driven, and legalistic terms. This naturalistic activism, devoid of the Social Kingship of Christ and the necessity of supernatural grace, exposes the theological bankruptcy of the conciliar sect’s “pro-life” project.
Reduction of the Church’s Mission to Naturalistic Humanism
The cited article frames the struggle against abortion entirely within the categories of secular politics, market forces, and demographic statistics. Carney speaks of “market-driven” abortion, “brick-and-mortar facilities,” “data on abortion pills sold,” “interstate abortion travel,” and “birth rates” as metrics of victory. Nowhere does he invoke the rights of God, the Kingship of Christ over nations, or the duty of states to profess the Catholic faith. This is the essence of the condemned error of naturalism — the belief that “human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil” (Pius IX, Syllabus of Errors, prop. 3). The “pro-life movement” here presented is not a crusade for Christ the King but a lobby group negotiating within the Masonic framework of religious liberty and secular democracy.
Pius XI, in Quas Primas, teaches that “the hope of lasting peace will not yet shine upon nations as long as individuals and states renounce and do not wish to recognize the reign of our Savior” and that “the state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men” subject to Christ’s authority. Carney’s celebration of legal victories in a system that explicitly rejects Christ’s Kingship — the very system condemned by the Syllabus (props. 55, 77, 78, 80) — is a celebration of the status quo of apostasy. The article’s optimism about “owning the victories” within the Roe/Dobbs framework is the optimism of those who have made their peace with the abomination of desolation occupying the Vatican.
The “Feast of Padre Pio” and the Liturgical Calendar of the Neo-Church
The article casually anchors its campaign to “the feast of Padre Pio” on September 23. This is the liturgical calendar of the conciliar sect, not the Catholic Church. The figure “Padre Pio” was “canonized” by the antipope John Paul II in 2002; his “feast” was inserted into the Novus Ordo calendar. The true Church, governed by the immutable tradition before 1958, knows no such saint. The promotion of this “feast” by a leading “pro-life” figure demonstrates the complete integration of the 40 Days for Life apparatus into the paramasonic structure of the post-conciliar “Church of the New Advent.” As the False Fatima Apparitions document notes regarding similar phenomena, these are tools to “divert attention from modernism” and legitimize the neo-church’s false sanctity.
Silence on the Supernatural Order: The Gravest Accusation
The article’s total silence on the supernatural order — no mention of the Holy Sacrifice of the Mass, the sacraments, the state of grace, the intercession of the true Saints, the necessity of conversion to the Catholic faith, or the Final Judgment — is the definitive proof of its naturalistic spirit. The “prayer and fasting” mentioned are reduced to tactical components of a “campaign” alongside “community outreach” and “dayslong prayer vigils.” This is pragmatism elevated to a pseudo-spirituality. St. Pius X condemned in Lamentabili Sane Exitu the modernist error that “the dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (prop. 26). The 40 Days for Life methodology embodies this heresy: doctrine is irrelevant; only “what works” to close clinics matters.
Ecumenical Indifferentism as Operational Principle
The “pro-life movement” Carney leads is explicitly ecumenical and interreligious. The 40 Days for Life website and campaigns routinely involve Protestants, Eastern Orthodox, and others. This is the practical application of the condemned proposition: “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church” (Syllabus, prop. 18). By cooperating in “prayer vigils” with heretics and schismatics, the movement affirms religious indifferentism — the doctrine that “every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (Syllabus, prop. 15). The article’s reference to Dr. Bernard Nathanson’s “conversion to Catholicism” refers to his entry into the conciliar sect, not the true Church; his “conversion” changed nothing of his naturalistic methodology.
The “Abortion-Pill Reversal” Technocracy
Carney touts the “widespread success of abortion-pill reversal” as a source of hope. This reveals the technocratic, medicalized mindset of the movement. The focus is on a pharmaceutical protocol to counteract a chemical abortion — a purely material solution to a spiritual crime. While saving a child’s life is a good, making it the centerpiece of “hope” displaces the only true hope: the conversion of mothers, fathers, doctors, and legislators to the Catholic faith and the establishment of Christ’s Social Kingship in law. The Syllabus condemns the error that “no other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure” (prop. 58). The movement’s reliance on medical technology and market analysis (“abortion is still market-driven”) mirrors this materialism.
Fortitude and Humility Without the True Faith
The article concludes by invoking the “cardinal virtue of fortitude, joined to the virtue of humility.” But supernatural virtues cannot exist without supernatural faith (Council of Trent, Sess. VI, can. 21, cited in Quas Primas, n. 24). The “fortitude” of activists operating within the Masonic framework of the United States Constitution, appealing to “human rights” and “democracy,” is a natural virtue at best — and at worst, a counterfeit of Christian fortitude that serves to stabilize the very regime that legalizes the murder of the innocents. True humility would acknowledge that “there is no other name under heaven given to men by which we must be saved” (Acts 4:12, cited in Quas Primas, n. 29) — not the name of “pro-life movement,” not the name of “40 Days for Life,” not the name of the “Supreme Court.”
The Sedevacantist Imperative: No True Victory Outside the True Church
From the perspective of integral Catholic faith, the vacancy of the Holy See since 1958 means that the visible structures Carney operates within — the “dioceses,” the “parishes,” the “bishops” who endorse 40 Days for Life — are part of the neo-church, the “synagogue of Satan” (Apoc. 2:9) foretold by Pius IX in the Syllabus allocution: “It is from them that the synagogue of Satan, which gathers its troops against the Church of Christ, takes its strength.” The “pro-life movement” is a controlled opposition designed to channel Catholic zeal into harmless political activism, preventing the faithful from recognizing the necessity of the Church’s Social Kingship and the duty to reject the conciliar sect entirely.
As Bellarmine teaches, cited in the Defense of Sedevacantism: “A non-Christian in no way can be Pope… a manifest heretic cannot be Pope.” The antipopes from John XXIII onward, by their public adhesion to religious liberty, ecumenism, and collegiality, are manifest heretics. The “bishops” and “priests” who collaborate with 40 Days for Life derive their “mission” from these usurpers. Their “prayer vigils” are not Catholic acts of worship but simulations, devoid of the missio canonica and the intentio faciendi quod facit Ecclesia. The article’s celebration of “record numbers of local leaders trained” is the mobilization of the laity for a false apostolate.
Conclusion: The Only Victory Is Christ the King
The article is a manifesto of Catholic Action divorced from Catholic Doctrine — the precise program condemned by St. Pius X in Pascendi Dominici Gregis and Lamentabili Sane Exitu. It offers the faithful a placebo of “victory” while the Kingship of Christ is publicly denied by every Western government, including those “pro-life” states Carney praises. The closure of a Planned Parenthood clinic while the state funds contraception, “IVF,” and “gender transition” is not a victory for the Kingdom of God; it is a rearrangement of the deck chairs on the Titanic of Christendom.
True pro-life work begins with the profession of the integral Faith, the rejection of the conciliar sect, the recognition of the vacant See, and the labor for the Social Kingship of Christ — ut in omnibus glorificetur Deus. Until the “pro-life movement” kneels before Christ the King and His true Vicar (when God provides one), it remains a whited sepulchre (Matt. 23:27): outwardly active, inwardly dead.
Source:
After Roe: Why the Pro-Life Movement Is Gaining Ground (ncregister.com)
Date: 12.09.2026