The Vatican News portal reports on the ministry of Sr. Jacqueline Githiri, VDM, a member of the Visitation Daughters of Mary, a diocesan congregation founded in 2020 in the Archdiocese of Kisumu, Kenya. Her work focuses on counseling families affected by divorce, depression, and domestic violence, framed as “spiritual restoration” addressing “spiritual emptiness.” The article presents her collaboration with priests and religious of the post-conciliar hierarchy, her use of professional counseling techniques, and her dream to build a “Family Restoration Center” as a beacon of hope. The underlying assumption is that the primary crisis is psychological and social, to be addressed through human accompaniment and therapy, within the structures of the post-Vatican II “Church.” This narrative, however, is a stark manifestation of the modernist apostasy: it replaces the supernatural ends of the Catholic Church—the salvation of souls through the sacraments, the reign of Christ the King over individuals and societies, and the defense against error—with a naturalistic, humanistic program of social work and psychological adjustment. It operates entirely within the “conciliar sect,” ignoring the dogmatic truths that define the one true Church and the catastrophic consequences of the apostasy foretold by St. Pius X.
The Naturalistic Reduction of Salvation
The article’s core error is its fundamental reduction of the Catholic concept of “spiritual restoration” to a program of counseling and social support. Sr. Jacqueline states, “We discovered that most of the problems are rooted in spiritual emptiness, and so we feel called to serve families from the roots.” This language is dangerously vague. What is this “spiritual emptiness”? In the integral Catholic faith, it is the state of mortal sin, the loss of sanctifying grace, the absence of the theological virtues. Its remedy is not primarily counseling, but the sacrament of Penance, the reception of the Holy Eucharist, and adherence to the teaching of the immutable Faith. The article makes no mention of sin, judgment, hell, the necessity of the Church *extra Ecclesiam nulla salus*, or the redemptive sacrifice of Calvary. It is a silence that speaks volumes.
This omission is not accidental but symptomatic of the “abomination of desolation.” Pope Pius XI, in his encyclical Quas Primas on the reign of Christ the King, declared that the source of all societal ills is the rejection of “Jesus Christ and His most holy law from their customs, from private, family, and public life.” The solution is not psychological adjustment but the public and private recognition of Christ’s kingship: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” Sr. Jacqueline’s work, while charitable in human terms, operates within the framework condemned by Pius XI: it seeks to heal the effects of sin without calling sinners to repentance and submission to the law of Christ. It is a pastoral approach stripped of its supernatural purpose, a mere branch of secular social work grafted onto a pseudo-religious institution.
The Heresy of Implicit Indifferentism
The ministry’s description reveals an implicit religious indifferentism, a direct violation of the Syllabus of Errors. The article notes she serves “people from all walks of life” and works “closely with priests, religious, and lay people” of the post-conciliar structures, without any distinction between Catholic truth and error. Her “spiritual restoration” is presented as a universal good, applicable to anyone experiencing “depression” or “broken families,” regardless of their faith or moral state. This echoes Syllabus Error #16: “Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.” By focusing on common human suffering and offering a “spiritual” but doctrinally neutral accompaniment, the ministry implies that the content of faith is secondary to the experience of being heard and supported. This is the “synthesis of all errors,” Modernism, condemned by St. Pius X in Lamentabili sane exitu and Pascendi Dominici gregis. Proposition #65 of Lamentabili states: “The doctrine that Christ has raised marriage to the dignity of a sacrament cannot be at all tolerated.” Yet, the article discusses family breakdown without a single reference to the sacramental nature of Christian marriage or the indissolubility defined by Christ (Matt. 19:6). The “spiritual emptiness” is treated as a psychological deficit, not as the consequence of rejecting the sacramental life and the moral law.
Collaboration with the Usurpers: Formal Cooperation in Apostasy
A critical fact is Sr. Jacqueline’s explicit collaboration with the “priests” and “bishops” of the post-conciliar hierarchy. She states she works “closely with priests, religious, and lay people” and mentions reconnecting a depressed religious sister “with her congregation.” These are not Catholic clergy in the traditional sense. According to the theological principle defended in the Defense of Sedevacantism file, a manifest heretic loses all jurisdiction ipso facto. The current occupiers of the Vatican, from John XXIII through “Pope” Leo XIV (Robert Prevost), have promulgated the heresies of Vatican II—religious liberty (Dignitatis Humanae), collegiality, ecumenism, and the evolution of dogma—which are formal heresies against the Syllabus and the dogmatic definitions of Pius IX and Leo XIII. As St. Robert Bellarmine taught, a manifest heretic “ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” Therefore, those claiming to be “bishops” and “priests” today, unless they personally reject Vatican II and the modernist “popes,” are either manifest heretics themselves or are in formal schism by recognizing heretical authority. To collaborate with them in a “ministry” is to lend credibility to a false, heretical sect. It is formal cooperation in the very apostasy that has destroyed the Church’s social and spiritual reign. Pius XI in Quas Primas insisted the Church must have “full freedom and independence from secular authority” to teach, govern, and lead to eternal happiness. The post-conciliar “Church” has done the opposite, submitting to the secular principles of liberty and dialogue. Sr. Jacqueline’s work, by operating within this compromised structure, becomes an instrument of the neo-church’s naturalistic agenda, not a bulwark for the reign of Christ.
The “Spiritual Emptiness” of the Conciliar Sect Itself
The article’s portrayal of the Visitation Daughters of Mary as a “new foundation, started in 2020” is a symptom of the revolutionary disintegration of Catholic religious life. Traditional religious institutes, with their ancient rules and papal approbation, were destroyed or perverted after Vatican II. New “foundations” like this one, emerging from a “diocesan congregation,” are products of the post-conciliar chaos where the strict evangelical counsels are replaced by vague “charisms” focused on social engagement. The community’s name, “Visitation Daughters of Mary,” invokes a traditional model but is emptied of its traditional content. The Visitation Order’s charism was cloistered prayer and reparation. Here, it is “counseling, social, and pastoral work” in the world. This is the “hermeneutics of continuity” in action: using traditional names to mask a completely different, secularized reality.
Furthermore, the article’s emphasis on “compassion,” “journeying together,” and “listening” reflects the therapeutic language of the world, not the prophetic language of the Church. St. Pius X, in condemning Modernism, noted its characteristic is to “regard dogmas as a gradual evolution of the interpretation of religious facts.” The “spiritual emptiness” here is not diagnosed as sin against God, but as a psychological wound to be soothed. The remedy is not the objective means of grace (sacraments, true doctrine, asceticism), but subjective “presence” and “understanding.” This is the “cult of man” condemned by Pius XI in Quas Primas: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” The same removal has occurred within the sanctuary: God is removed from the center of the spiritual life, replaced by human techniques and empathy.
The Ultimate Goal: A Naturalistic Counterfeit of the Church’s Mission
Sr. Jacqueline’s dream of a “Family Restoration Center” is the logical culmination of this naturalistic trajectory. It is a building, a social service institution. Compare this to the true mission of the Church as defined by Pius XI: the Church is “a perfect society” that must have “full freedom and independence” to teach all nations and administer the sacraments. Her mission is supernatural: to sanctify souls, to offer the unbloody sacrifice, to govern consciences. A “center” offering “holistic care” and “training and awareness” is a humanistic project, not a Catholic institution. It may do good natural works, but it does so at the expense of the supernatural end. It is a distraction from the primary duty: “Let Christ reign in the mind of man, whose duty it is to accept revealed truths with complete submission to the divine will… let Him reign in the will, which should obey God’s laws and commandments… let Him reign in the body and its members, which… should contribute to the inner sanctification of souls.”
The article provides zero evidence that this “restoration” includes the restoration of the true Faith, the rejection of the errors of Vatican II, the admonition to sinners of the wrath to come, or the call to submit entirely to the reign of Christ the King as understood by the pre-1958 Magisterium. Instead, it is a ministry of palliative care for a world apostatizing from God, administered by a “congregation” in full communion with the apostate hierarchy. It is, in essence, a project of the “neo-church” to appear charitable while denying the unique, exclusive, and absolute sovereignty of God and His Christ. As the Syllabus of Errors condemned (#77): “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.” This error has seeped into the very marrow of the conciliar “pastoral” approach: the Faith is one option among many, to be promoted through “dialogue” and “witness” rather than proclaimed with juridical and doctrinal authority. Sr. Jacqueline’s work, by its silence on dogma and its focus on universal human pain, embodies this indifferentism.
Conclusion: The Light-Life of the World, Not of Christ
The article presents a facade of Catholic piety—a sister, a religious congregation, counseling, mention of God. But under the uncompromising light of integral Catholic doctrine, it is a perfect exhibit of the theological and spiritual bankruptcy of the post-conciliar era. It replaces the sacra with the profana. It replaces the call to repentance and faith with the techniques of counseling. It replaces the reign of Christ the King with the reign of human empathy. It replaces the defense of the Faith against Modernism with collaboration with Modernist “clerics.” It replaces the supernatural goal of heaven with the natural goal of psychological stability and social functioning.
This is not the Church of Christ. This is the “paramasonic structure” of the New Advent, where the language of faith is used to administer the poison of naturalism. The faithful are not being restored to the life of grace; they are being acclimatized to the desolation of a world without God, with a religious veneer. The true “Family Restoration” can only come through the restoration of the Social Reign of Christ the King—a reign that demands the public profession of the Catholic Faith as the sole religion of the state, the rejection of all errors condemned by Pius IX and St. Pius X, and the service of a hierarchy that is Catholic, not modernist. Until then, all such ministries, however well-intentioned in the natural order, are but elaborate distractions from the one thing necessary: the salvation of souls through the one, holy, Catholic, and apostolic Church, which at this hour subsists in those who hold to the integral Faith and reject the apostate conciliar sect.
Source:
Kenya: Restoring families and healing hearts out of love (vaticannews.va)
Date: 13.02.2026