Catholic News Agency’s January 19, 2026 article recounts the activities of religious sisters during Martin Luther King Jr.’s civil rights campaigns, presenting their involvement as morally exemplary while systematically omitting any supernatural dimension of Catholic witness. The narrative reduces the Church’s mission to temporal activism, exemplifying the conciliar sect’s abandonment of extra Ecclesiam nulla salus (outside the Church there is no salvation) in favor of naturalistic humanism.
Erasing Catholic Distinctiveness in Social Action
The article celebrates Sister Mary Antona Ebo’s declaration – “I’m here because I’m a Negro, a nun, a Catholic” – as virtuous witness, while ignoring how this formulation inverts proper Catholic priorities. Catholic identity should supersede racial or political affiliations, as Pius XI taught in Quas Primas: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.” By placing racial identity before religious consecration, the article implicitly endorses the revolutionary error condemned in Pius IX’s Syllabus (Proposition 63) that approves rebellion against legitimate authority.
“They had already been through the battleground, and they were still wanting to go back and finish the job.”
This martial language about protestors reveals the article’s glorification of civil disobedience absent any reference to the dictates of established lawful authority (Romans 13:1-7). The 1917 Code of Canon Law explicitly forbade religious from political activism without proper ecclesiastical permission (Canon 138 §2), making Sister Ebo’s participation canonically suspect at best.
Canonical Irregularities and Disobedience
The account admits that Sister Ebo joined the Selma march without proper religious obedience, being recruited by a lay human rights commission rather than through hierarchical channels. This violates the Church’s constitution as an unequal society where “the multitude is governed by the one superior” (Leo XIII, Satis Cognitum). The article’s uncritical praise for this autonomous action reflects the conciliar sect’s disintegration of religious life, where nuns become social workers rather than spouses of Christ.
Theological Syncretism and False Ecumenism
By highlighting King’s request for a Catholic hospital after his assassination, the article implies moral equivalence between Catholic truth and heretical Protestantism. This contradicts Pius XI’s condemnation of false ecumenism in Mortalium Animos: “The union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it.” The sisters’ interfaith prayer with King’s body constitutes forbidden communicatio in sacris with heretics, strictly prohibited by canon law (1917 CIC 1258).
Omission of King’s Moral Failings
The article whitewashes King’s documented adultery, plagiarism, and communist affiliations – moral failures that disqualify him as any model for Catholic emulation. Pius XI’s Divini Redemptoris explicitly condemned communism’s “intrinsically perverse” nature, making collaboration with communist-infiltrated movements spiritually toxic. The sisters’ uncritical admiration for King exemplifies the conciliar sect’s embrace of the world condemned by St. Paul: “Do not be conformed to this world” (Romans 12:2).
Reduction of Charity to Mere Social Work
The sisters’ hospital work is presented through purely naturalistic lenses, without mention of administering sacraments or converting souls. This distorts the Church’s teaching that Catholic hospitals exist primarily for “the supreme advantage of souls” (Pius XI, Casti Connubii), not as secular medical institutions. Sister Klein’s reflection that King’s life shows “one person can make a difference” reduces Christian witness to humanistic activism, ignoring the necessity of sanctifying grace for true social transformation.
Silence on the Antichurch’s True Mission
The article’s exclusive focus on temporal justice reveals the conciliar sect’s abandonment of the Church’s divine mandate to “make disciples of all nations” (Matthew 28:19). Nowhere does it mention Sister Ebo or others converting protesters or offering Mass for the movement – shocking omissions that prove these nuns operated as political activists rather than religious. The true Catholic response to racial injustice appears in Pius XII’s teaching: “There would be no socialism or communism if the rulers of the nations had not scorned the teachings and maternal warnings of the Church” (La Solennità , 1941).
This hagiography of religious sisters engaged in naturalistic activism exemplifies how the conciliar sect substitutes Marxist liberation theology for Catholic social doctrine. By praising disobedience to canon law, interfaith syncretism, and purely temporal aims, the article manifests the Modernist heresy condemned in St. Pius X’s Lamentabili Sane (Proposition 65): “Contemporary Catholicism cannot be reconciled with true science unless it is transformed into a non-dogmatic Christianity.” Until Catholics restore the Social Kingship of Christ over nations, such distortions will continue proliferating.
Source:
The nuns who witnessed the life and death of Martin Luther King Jr. (catholicnewsagency.com)
Date: 19.01.2026