The National Catholic Register portal (EWTN News) reports on the Swiss March for Life held in Zurich’s Oerlikon district on September 19, 2026, where an estimated 2,200 participants marched under the banner “Together for Life!” for the sixth consecutive year barred from the city center by municipal authorities citing security threats from counter-protesters. Masked cyclists attempted disruption with firecrackers and overturned bins; police deployed water cannons. Organizers, led by Beatrice Gall, have launched legal proceedings and a petition demanding “equal access” to the city center, framing the issue as a violation of “constitutional rights to freedom of assembly and free expression.” Speakers, including former “Pontifical Swiss Guard” member Nicolas Kolly and ProLife Europe’s Jonas Streule, emphasized “dialogue,” “compassion,” “responsibility,” and “fatherhood,” while Gall lamented a “silence” on abortion in Switzerland since the 2002 law, citing 200,000 abortions. The event is presented as a youthful, forward-looking witness. This report exposes not a Catholic crusade but a capitulation to the Masonic order: a purely naturalistic, rights-based activism that has abandoned the Social Kingship of Christ and the Church’s divine mandate to teach, govern, and sanctify.
The Secularist Framework of the Conciliar ‘Pro-Life’ Movement
The article reveals the total naturalization of the “pro-life” cause within the conciliar sect. Nowhere does the report mention the Social Kingship of Christ (Quas Primas), the duty of the State to profess the Catholic Faith (Syllabus, Error 55), or the condemnation of abortion as a crimen nefandum crying to heaven for vengeance. Instead, the march operates entirely within the lexicon of the Enlightenment: “constitutional rights,” “freedom of assembly,” “free expression,” “public debate,” “objective examination,” “stereotype,” “regressive,” “forward-looking.” Beatrice Gall’s demand for “communication, dialogue, and discussions with people” in the city center is a plea for a hearing in the agora of the Masonic city, not a proclamation of the Gospel from the pulpit of the Church. As Pius XI teaches in Quas Primas: “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 Swiss march, by appealing to the very “laws and states” from which Christ has been expelled, confirms its participation in the destruction it claims to oppose.
‘Dialogue’ and ‘Compassion’: The Language of Betrayal
The vocabulary of the organizers—“dialogue,” “compassion,” “face to face,” “loving way,” “personal encounters over hostility”—is the rhetorical signature of the Second Vatican Council’s “pastoral” revolution. Jonas Streule’s boast that he has “never once received a bad word from the person I was talking to” on university campuses is not a sign of apostolic fruitfulness but of doctrinal dilution. The Apostle commands: “Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine” (2 Tim 4:2). The Syllabus of Pius IX condemns the error that “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). The conciliar “pro-life” movement has done precisely that: it has come to terms with the liberal order, replacing the potestas magisterii with “outreach,” the potestas regiminis with “dialogue,” and the potestas ordinis with “compassion.” This is not the militia Christi; it is a Catholic-flavored NGO.
The Absence of Christ the King: A Silence That Condemns
The gravest omission in the entire report is the name of Jesus Christ as King of Nations. There is no call for the conversion of Switzerland, no invocation of the Regnum Christi, no demand that the civil power submit to the lex divina. 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 Swiss march, by its silence on the Kingship of Christ, is not the remedy but a symptom of the plague. It accepts the secularist premise that religion is a private matter and the public square belongs to “dialogue” among equals. The “silence” Gall decries regarding abortion is the direct fruit of the silence of the conciliar hierarchy which, since Vatican II, has refused to exercise its munus docendi against the crimes of the State. As St. Pius X condemned in Lamentabili Sane Exitu: “The Church is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress” (Prop. 63). The conciliar church has reconciled itself to modern progress; hence its “pro-life” wing can only whimper for “space” in the public square.
Appealing to Masonic Law: The Suicide of Catholic Principle
The organizers’ legal challenge against the City of Zurich, demanding “equal access” based on “constitutional rights,” is an act of implicit recognition of the legitimacy of the Masonic State. The Syllabus condemns the proposition that “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits” (Error 39) and that “The Church ought to be separated from the State, and the State from the Church” (Error 55). By petitioning the secular courts for a “permit” to witness to the natural law, the march organizers concede that the State is the fons et origo of rights. They seek not the libertas Ecclesiae but a tolerantia granted by the enemies of God. This is the practical application of the heresy of Dignitatis Humanae: the “right” to religious freedom becomes a supplication to the civil power for a license to exist. “The civil law prevails” (Error 42) becomes the operative principle when the “pro-life” movement goes to court instead of to the altar.
The ‘Pontifical Swiss Guard’ and the Service of the Antipope
Nicolas Kolly is identified as a “former member of the Pontifical Swiss Guard.” This detail is not incidental; it is a badge of service to the usurping hierarchy. Since 1958, the “Pontifical Swiss Guard” has guarded not the Vicar of Christ but the antipope occupying the See of Peter—currently Leo XIV (Robert Prevost), in the line of usurpers beginning with John XXIII. Kolly’s participation lends the march the veneer of Vatican legitimacy, signaling that this event enjoys the approval of the “Holy See” of the conciliar sect. A true Catholic witness would denounce the Swiss Guard’s service to the Modernist occupiers of the Vatican as a scandal. Instead, Kolly’s status is cited as credentials. This is the ecumenism of the trenches: collaboration with the ministers of the novus ordo sect under the banner of “life,” while the Faith is betrayed in the sanctuary.
ProLife Europe: Ecumenical Humanism, Not Catholic Apostolate
Jonas Streule represents ProLife Europe, an organization that operates across confessional lines, embodying the condemned indifferentism of the Syllabus (Errors 15-18). Its method—“personal encounters,” “compassion and clarity,” “breaking through online misconceptions”—is the modus operandi of the new evangelization, which is neither new nor evangelization. It reduces the supernatural work of conversion to a psychological technique of “making someone think.” St. Pius X condemned the Modernist proposition that “Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples, but rather initiated a certain religious movement, applied or applicable to different times and places” (Lamentabili, Prop. 59). ProLife Europe’s “dialogue” is precisely this: a religious movement adaptable to the “TikTok world,” devoid of the depositum fidei, the sacramental economy, and the extra Ecclesiam nulla salus. It preaches a naturalistic humanitarianism that leaves the soul in darkness.
The Fruit of Vatican II: Religious Liberty as the Right to Kill
The article notes that since Switzerland’s 2002 abortion law, “at least 200,000 abortions have taken place.” This slaughter is the direct legislative fruit of the conciliar church’s abandonment of the Social Kingship of Christ. The Swiss “bishops” of the conciliar sect, instead of excommunicating Catholic politicians who voted for the law and interdicting the cantons that implemented it, engaged in “dialogue” and “accompaniment.” The Syllabus condemns the error that “The civil government… has a right to an indirect negative power over religious affairs” (Error 41) and that “The civil authority may interfere in matters relating to religion, morality and spiritual government” (Error 44). The Swiss State, claiming this very “right,” has legalized the murder of the innocent. The conciliar hierarchy, by accepting the principle of religious liberty (Dignitatis Humanae), surrendered the Church’s immunity and the State’s subjection to the Divine Law. The March for Life in Oerlikon is the pathetic aftermath of that surrender: a begging procession in the outskirts, asking the executioner for a moment of his time.
No Peace Without the Kingship of Christ
Pius XI declared: “Peace is only possible in the kingdom of Christ” (Quas Primas). The Swiss March for Life, by its own testimony, seeks not the Kingdom but a “culture of life” within the kingdom of Satan—the Masonic, liberal, secular State. It marches in Oerlikon because the City of Zurich, the civitas terrena, has denied it the civitas Dei’s rightful place in the public square. The masked cyclists, the water cannons, the legal petitions, the “dialogue” on campuses—all are the theater of a Church that has ceased to be the Church. The true remedy is not a “March for Life” but the Restauration: the rejection of the conciliar sect, the recognition of the vacant See, the restoration of the Traditional Latin Mass and the integral Faith, and the proclamation that Jesus Christus Rex must reign in mente, in voluntate, in corde, in corpore of every man and every nation. Until then, every “pro-life” march in the conciliar orbit is but a whited sepulchre: outwardly beautiful with families and banners, but inwardly full of the bones of Modernism and the death of the supernatural.
Source:
Swiss March for Life Draws Thousands as Masked Cyclists Attempt Disruption (ncregister.com)
Date: 21.09.2026