Boston Pro-Life March: Superficial Activism Amidst Ecclesial Apostasy
Catholic News Agency reports on the November 1, 2025, “National Men’s March to Abolish Abortion” in Boston, where hundreds gathered amidst clown-costumed protesters and Antifa agitators. The event, co-founded by Jim Havens, featured speeches by individuals including “Sister” Deirdre Byrne, Will Goodman, and “bp” Joseph Strickland. While framed as “prayerful,” the spectacle reveals deeper compromises with the conciliar sect’s naturalistic activism, divorced from the integral Catholic imperative of restoring Christ’s Social Kingship.
Naturalistic Reduction of Pro-Life Witness
The march’s stated goal—”abolishing abortion”—is laudable, yet its methodology reeks of post-conciliar minimalism. Quas Primas (Pius XI, 1925) unequivocally teaches: “Nations must be told… that they cannot shirk the duty of publicly honoring Christ” as King. Yet the event reduces the battle against abortion to a secularized “human rights” issue, omitting the non-negotiable demand for civil leaders to submit to the Church’s authority.
Notably, “bp” Strickland—a figure tacitly legitimizing the Vatican occupiers—was platformed, despite his refusal to denounce the conciliar sect’s complicity in abortion through its silence on Quas Primas. The march’s slogan, “Abolish Abortion,” ignores the root cause: the overthrow of Christ’s reign by liberal democracies. As Pius IX condemned in the Syllabus of Errors (1864): “The State must be separated from the Church” (Error #55)—a heresy enabling abortion’s legalization.
Ecumenical Betrayal and False Allies
The participation of the “American Society for the Defense of Tradition, Family, and Property” (TFP)—a group promoting natural virtue detached from Catholic exclusivity—exemplifies the event’s theological bankruptcy. Their marching band’s presence to “counterbalance” protesters mirrors the conciliar sect’s obsession with “dialogue,” condemned by St. Pius X in Lamentabili Sane (1907) as a modernist tactic to relativize truth.
Worse, Havens celebrates the protesters as “those for whom we pray,” ignoring St. Paul’s command: “Bear not the yoke with unbelievers… What fellowship hath light with darkness?” (2 Cor. 6:14-15). The clown and dinosaur costumes symbolize a culture mocking God’s laws—a direct fruit of Vatican II’s religious liberty (cf. Dignitatis Humanae). Yet instead of demanding repentance, organizers embrace a sentimental “prayerfulness” devoid of prophetic condemnation.
Omission of Supernatural Weapons
Nowhere does the article mention reparation to the Sacred Heart, public rosary processions, or demands for civil leaders to consecrate the state to Christ the King—the very means Saints Louis IX and Joan of Arc wielded. The true Catholic response is exemplified by St. Dominic’s preaching against the Albigensians: not “dialogue,” but uncompromising proclamation of Christ’s dominion.
The march’s speakers—including Byrne, who supports post-conciliar distortions of healthcare—avoid calling for the excommunication of pro-abortion “Catholic” politicians, a duty mandated by Canon 2334 of the 1917 Code. Contrast this with Pius XII’s Discourse to Midwives (1951): “Every crime… against life is a mortal sin.”
Conclusion: A Distraction From True Counter-Revolution
Such events, while well-intentioned, distract from the only solution: the restoration of the Social Kingship of Christ through the consecration of nations and the public rejection of Vatican II’s errors. As the Syllabus declares, “The Roman Pontiff cannot reconcile himself with progress, liberalism, and modern civilization” (Error #80). Until “pro-life” movements demand the abolition of secular democracy itself—replacing it with confessional Catholic states—they remain complicit in the culture of death.
Source:
Amid clown protesters, Boston men’s march for life remains ‘prayerful’ (catholicnewsagency.com)
Date: 08.11.2025