While seven American bishops, with evangelical courage, have dared to tell Cardinal Cupich what every ordinary Catholic feels—that honoring an abortionist politician is a scandal and a betrayal of the unborn—the Pope of “unity” arrives and, with a paternal gesture, disauthorizes them all in the name of the famous “seamless garment”.
A Theory Designed to Dilute Abortion
The consistent ethic of life of Cardinal Bernardin, turned into dogma by Cupich and now endorsed from Rome, works like a moral detergent: it puts abortion, immigration, death penalty, poverty, and climate change in the same washing machine… and in the end, they all come out the same color. Abortion, the abominable crime at the center of the culture of death, is relativized as just “one more issue” in the catalog of social concerns.
It is the perfect alibi for politicians like Durbin or Biden, who shamelessly promote the extermination of innocents, to continue presenting themselves as “consistently pro-life” because they support some immigrant welcoming program.
The Pro-Life Bishops, Sacrificed in the Name of “Unity”
Until now, figures like Paprocki, Cordileone, or Conley had raised their voices against the Cupich scandal, reminding that one cannot honor someone who is not even authorized to receive communion due to their obstinate defense of abortion. But the Pope, who proclaims himself the guarantor of ecclesial communion, instead of backing his bishops, has left them hanging.
The “Pope of unity” has chosen: not unity in truth, but unity with the abortionists, at the cost of division with the faithful pastors. In other words: he has preferred the false peace of the salons to the cry of blood of the innocents.
An Unsettling Turn
There is something deeply sinister in all this. The life of the unborn, at the center of the moral battle of our time, is once again sacrificed on the altar of equidistance. The devil always acts this way: he entangles, relativizes, presents evil as part of a “broader set” so that it loses its intolerable character.
And meanwhile, those who dare to say “no” to the culture of death are the ones left isolated, pointed out as divisive or extremists. It is the old strategy of the accuser: to delegitimize the just so that the unjust feels comfortable.