Catholic News Agency (January 22, 2026) reports on a “Virtual March for Life” organized by Baby Life Begins, encouraging social media users to post videos of unborn babies to “flood” platforms with pro-life content. Spokeswoman Rachelle Mainse claims this creates a “global statement for life,” while founder Robert Seemuth argues it reduces fear by letting participants “march together” online. The campaign frames digital activism as equivalent to physical presence at Washington’s March for Life, asserting that “every voice matters” regardless of theological formation. This technologically-driven approach epitomizes the conciliar sect’s abandonment of supernatural weapons against abortion.
Naturalism Masquerading as Pro-Life Action
The campaign reduces the gravitas of anti-abortion work to viral content creation, stating its goal is to make “unborn babies trending.” This technological utopianism – claiming “through the internet we can march with advocates all around the world” – rejects Pius XI’s teaching that “the peace of Christ can only be achieved in the Kingdom of Christ” (Quas Primas, 1925). By omitting the necessity of public liturgical acts (processions, Forty Hours Devotion) and canonical penalties for abortion providers, the initiative operates within the post-conciliar error of “religious freedom” condemned in the Syllabus of Errors (Pius IX, 1864):
It is false that the civil liberty of every form of worship… does not conduce more easily to corrupt the morals and minds of the people (Proposition 79).
Sacramental Silence and Protestantized Activism
Nowhere does the campaign mention the necessity of sacramental confession for post-abortive women or the duty to make public reparation for national sins. Rachelle Mainse’s statistic – “One in 4 women have had an abortion” – is weaponized not to call for penance but for content creation, in direct contradiction to Canon 2350 §1 of the 1917 Code which mandates excommunication for abortionists. This reflects the conciliar sect’s abandonment of ex opere operato grace in favor of Seemuth’s “courage through viral posts” – a Pelagian heresy condemned by the Council of Carthage (418 AD).
The reduction of pro-life witness to “using your God-given circle of friends” substitutes the hierarchical Church’s teaching authority with lay sentimentality. St. Pius X warned in Pascendi Dominici Gregis (1907) that Modernists “elevate the religious sense of the faithful above doctrinal authority.” By training participants to share “professionally made” content rather than Thomistic arguments, Baby Life Begins operates as a quasi-Protestant parachurch organization.
False Ecumenism in “Global Community”
Mainse’s boast about participants from “Australia, Northern Ireland, and different parts of the States” reveals the campaign’s indifferentist core. The Syllabus condemns the notion that “Protestantism is nothing more than another form of the same true Christian religion” (Proposition 18), yet this initiative welcomes all “advocates” regardless of their adherence to extra Ecclesiam nulla salus. The term “global community” replaces the Catholic teaching of the Mystical Body with a naturalistic brotherhood – precisely the error Pius XI condemned when warning against “religious pacifism which makes all religions equal” (Mortalium Animos, 1928).
Omission of Justice and Final Judgment
The article’s claim that “every person matters in the fight for life” ignores the Church’s perennial distinction between invincible ignorance and formal cooperation with evil. No mention is made of:
- The eternal consequences for politicians who fund abortion (Council of Elvira, 306 AD: Canon 63)
- The duty to deny Communion to pro-abortion “Catholic” officials (1 Corinthians 11:27)
- Excommunication for voters supporting abortion rights (St. Robert Bellarmine, De Romano Pontifice)
This silence confirms the conciliar sect’s abandonment of correctio fraterna in favor of Seemuth’s therapeutic language about “reducing fear” through social media mobs.
Conclusion: Digital Vanity Replacing Sacramental Warfare
Nowhere does Baby Life Begins invoke the intercession of Our Lady of Guadalupe – patroness of the unborn – or call for exorcisms at abortion facilities. Pius XII’s Mediator Dei (1947) warned that “the worship rendered by the external act must direct the interior act,” yet this campaign reduces spiritual combat to profile picture filters. Until the conciliar sect demands public penance, restoration of the Lex Orandi, and imposition of canonical penalties, its “pro-life” activism remains a modernist spectacle – digital bread and circuses for a Church in apostasy.
Source:
Virtual march for life looks to ‘flood’ social media with pro-life message (catholicnewsagency.com)
Date: 22.01.2026