The National Catholic Register (CNA) reports that the Diocese of Fort Worth, under its “bishop” Michael Olson, sponsored a shareholder resolution at FedEx’s annual meeting on September 28, 2026, urging the corporation to analyze the “regulatory and reputational risks” of shipping mifepristone into states where abortion is prohibited. The proposal, presented by Pia de Solenni of IWP Capital, explicitly did not demand the cessation of shipping the abortifacient, but only a risk report. “Bishop” Olson framed this corporate engagement as exercising “stewardship” per the USCCB’s Socially Responsible Investment Guidelines and an opportunity to “further the culture of life,” citing Rerum Novarum. De Solenni hailed the company’s mere response as a “moral victory.” This maneuver exposes the utter bankruptcy of the conciliar sect’s “pro-life” strategy: it replaces the munus of the true Church to bind and loose, to teach and govern in nomine Domini, with the sterile mechanics of capitalist shareholder activism, legitimizing the very structures of death it pretends to oppose.
The Usurper’s Mitre: No Jurisdiction, No Mission, No Grace
The fundamental reality obliterated by the CNA report is that Michael Olson is not a Catholic bishop. Since the death of Pius XII in 1958, the See of Peter has been occupied by a line of manifest heretics—John XXIII, Paul VI, John Paul I, John Paul II, Benedict XVI, Francis, and now the antipope Leo XIV (Robert Prevost)—who have publicly defected from the Catholic Faith by promulgating the heresies of Vatican II: religious liberty, ecumenism, collegiality, and the new ecclesiology. As St. Robert Bellarmine teaches, “a Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church” (De Romano Pontifice). The “Defense of Sedevacantism” file confirms: “A manifest heretic cannot be Pope. It cannot be objected that the character remains in him… therefore, the Fathers teach universally that a heretic, because of heresy and independently of excommunication, is deprived of all jurisdiction and power.” Consequently, Olson, consecrated in the novel rite of Paul VI (1968) by men themselves devoid of jurisdiction, possesses no sacramental orders, no jurisdiction, and no authority to teach, govern, or sanctify. He is a layman in purple vestments, acting as a corporate lobbyist for a neo-church that is the abomination of desolation spoken of by Daniel (9:27) and St. Paul (2 Thess 2:3-4). His “diocese” is a juridical fiction of the paramasonic structure occupying the Vatican.
Shareholder Activism: The Religion of Mammon Substituting for the Kingship of Christ
The article reveals the naturalistic, liberal soul of the conciliar “pro-life” movement. “Bishop” Olson does not call upon FedEx to stop shipping poison as a moral imperative binding under pain of sin; he asks the board to analyze risk. He appeals not to the Divine Law, nor to the Rex Regum whose regnum non erit finis (Lk 1:33), but to the Comstock Act—a statute of the Masonic United States—and to “reputational risk” for shareholders. This is the precise embodiment of the error condemned by Pius IX in the Syllabus of Errors (Prop. 39, 55, 77): “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits” and “The Church ought to be separated from the State, and the State from the Church.” By adopting the methods of the secular corporation—proxy voting, “corporate engagement,” “stewardship of public equities”—Olson confirms the sect’s capitulation to laicism, the very plague Pius XI identified in Quas Primas: “This plague is the secularism of our times, so-called laicism, its errors and wicked endeavors… It began with the denial of Christ the Lord’s reign over all nations.”
Pius XI teaches that “the annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him.” Olson’s strategy does the opposite: it reminds corporations that they answer to shareholders and federal statutes. It reduces the Social Kingship of Christ to a line item in an ESG portfolio. The “Socially Responsible Investment Guidelines” (1991, 2003, 2021) cited by Olson are not Catholic doctrine; they are the product of a usurping hierarchy accommodating the Church to the spirit of the world, a manifestation of the Modernist error condemned in Lamentabili Sane Exitu (Prop. 58, 59): “Truth changes with man, because it develops with him, in him, and through him… Christ did not proclaim any specific, all-encompassing doctrine suitable for all times and peoples.”
Material Cooperation Formalized: Owning the Abattoir While Protesting the Slaughter
The most damning fact, admitted implicitly in the article, is that the Diocese of Fort Worth owns shares in FedEx. “Bishop” Olson states the diocese is “very scrupulous” and tries to avoid “formal cooperation with evil, or even material cooperation with evil. We certainly check twice.” This is Pharisaical hypocrisy. One cannot “check twice” and remain a part-owner of a company whose core business—according to the proposal—includes the distribution of abortifacients. To hold the stock is to profit from the evil; to file a resolution asking for a “risk report” while retaining the stock is to formalize the cooperation. It is the strategy of the Society of St. Pius X and the Indultists writ large: remain inside the neo-church structure, accept its invalid sacraments and heretical prelates, but “resist” by paperwork. As the False Fatima file exposes regarding the conciliar narrative: “The efficacy of Holy Mass is diminished in favor of spectacular acts… The idea of ‘national conversion without evangelization’ contradicts Catholic ecclesiology.” Here, the efficacy of the Episcopate is diminished in favor of a shareholder proxy; the conversion of the corporation is sought without the preaching of the Gospel or the threat of excommunication.
Pia de Solenni and the “Christian” Corporate Managerial Class
The agent of this farce, Pia de Solenni, holds a “doctorate in moral theology” from the neo-church’s universities and serves as “vice president of corporate engagement” at IWP Capital, a for-profit firm. She boasts the firm “only does corporate engagement with a Christian understanding of human flourishing.” This is the cult of man denounced by Pius XI: “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.” De Solenni’s “Christian understanding” is a vague, naturalistic humanitarianism, stripped of the necessitas medii salutis (necessity of the means of salvation), the Extra Ecclesiam Nulla Salus, and the duty of the State to profess the Catholic Faith (Syllabus, Prop. 21, 77). Her “moral victory” is FedEx speaking for three minutes. This is the opus operatum of the conciliar sect: dialogue, process, engagement, “presence at the table”—all while the children are dismembered and the pills flow freely.
Rerum Novarum Perverted: The Worker, the Employer, and the King
Olson invokes Rerum Novarum (1891) to justify “responsible stockholding.” Leo XIII wrote to remedy the condition of the working classes, condemning socialism and affirming the rights of property and the duties of masters and workers under God. He did not envision bishops becoming capitalist investors using proxy votes to “nudge” corporations toward less evil. The true application of Rerum Novarum requires the Reign of Christ the King over economic life, as Pius XI explicitly links in Quas Primas: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… For what we wrote at the beginning of Our Pontificate about the diminishing authority of law and respect for power… ‘When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.'” Olson’s shareholder resolution is a symptom of that destruction: authority derives from share price, not God; law is the Comstock Act, not the Decalogue; the goal is “risk mitigation,” not the salvation of souls.
The Silence of the Sacraments: A “Pro-Life” Without the Cross
Nowhere in the CNA report is there mention of the Holy Sacrifice of the Mass, the Rosary, public penance, Eucharistic adoration in reparation, or the invocation of St. Michael the Archangel against the demonic principality of abortion. There is only the “prophetic voice” of a corporate proxy. This silence is the gravissima accusatio. The False Fatima file correctly identifies the diversion: “The message focuses on external threats (communism), omitting the main danger: modernist apostasy within the Church.” Here, the focus is on FedEx logistics, omitting the main danger: the apostasy of the “bishop” himself and the neo-church he serves, which has replaced the Unbloody Sacrifice of Calvary with a Protestantized “table of assembly,” invalidated the priesthood, and canonized heretics. A true Catholic bishop, facing the slaughter of the innocents, would excommunicate the Catholic politicians enabling it, interdict the hospitals performing it, and lead public processions of reparation—not file SEC Form 14A-8 proposals.
Conclusion: The Neo-Church as the Handmaid of the Culture of Death
The Fort Worth “diocese” initiative is not a victory for life; it is a testament to the death of the supernatural spirit in the conciliar sect. It proves that the “Church of the New Advent” functions as an NGO, a shareholder advocacy group, a wing of the Democratic Party (or its controlled opposition) managing the decline of Christian civilization. By refusing to condemn the invalidity of the Novus Ordo, the heresy of the “popes,” and the Masonic roots of the modern state (cf. False Fatima on 1717/1917/2017 cycles), Olson and de Solenni ensure that the “culture of life” remains a slogan for fundraising and portfolio management. “He who is not with Me is against Me; and he who does not gather with Me scatters” (Mt 12:30). Gathering proxies for a risk report scatters the flock. The only remedy is the restoration of the Sacerdotium and the Imperium under the true Vicar of Christ, the rejection of the antipopes, and the return to the integral Faith of the Fathers—Tradidi quod etiam accepi.
Source:
Fort Worth Diocese Presses FedEx on Risk of Shipping Mifepristone to States That Restrict Abortion (ncregister.com)
Date: 06.10.2026