Conciliar Hierarchs Shield Assets While Souls Perish: The Corporate Mentality of the Neo-Church
The National Catholic Register portal reports that a sworn deposition in the Diocese of Burlington’s federal bankruptcy proceedings alleges that then-“Bishop” Christopher Coyne — now “Archbishop” of Hartford — asked a chief financial officer applicant in 2020 to help “transfer assets” to shield them from potential abuse lawsuits, a maneuver he dismisses as “good business” and “nothing nefarious.” The “diocese” filed for Chapter 11 bankruptcy in October 2024 facing 31 lawsuits, while Coyne oversaw a $35 million settlement in Norwich in February 2025. This sordid episode lays bare the larcenous, naturalistic mentality governing the paramasonic structure occupying the Vatican: the conciliar sect operates as a secular corporation protecting its capital, not as the Bride of Christ defending divine justice.
The Linguistic Mask of Larceny: “Good Business” Versus Iustitia
The deposition reveals a vocabulary stripped of all supernatural reference. Coyne speaks of “assets,” “litigation,” “court orders,” “global settlements,” and “protecting the organization” — the lexicon of a societas civilis, not the Ecclesia Catholica. He claims the funds “were free to be moved in any direction” and that “any person in charge of an organization would certainly do what they can to protect the assets.” This is the voice of the homo oeconomicus, the Modernist reduction of the Church to a human institution subject to civil law. Pius XI condemns this inversion in Quas Primas: “When God and Jesus Christ were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” The “bishop” admits the “statute of limitations debate was occurring in the Vermont Legislature” — the civil power dictating the terms of the “church’s” existence, precisely the error condemned in the Syllabus (Error 20): “The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government.”
The Theological Bankruptcy Behind the Financial Bankruptcy
The Chapter 11 filing is not an accident but the necessary fruit of the conciliar apostasy. The “diocese” of Burlington is a juridical fiction of the neo-church, a structure devoid of the potestas ordinis and potestas iurisdictionis because its “bishops” were consecrated in the invalid Pauline rite (1968) by men who themselves lost office through manifest heresy (Cum ex Apostolatus Officio; Bellarmine, De Romano Pontifice 2:30). As the Defense of Sedevacantism file demonstrates: “A manifest heretic cannot be Pope or a member of the Church… a non-Christian in no way can be Pope.” The line of usurpers from John XXIII onward has severed the apostolic succession in the external forum. Therefore, the “assets” Coyne seeks to shield are not the patrimony of the Church — bona ecclesiastica held in trust for divine worship and the poor — but the accumulated capital of a paramasonic corporation. The faithful who gave “in good faith” gave to a false church; their donations cannot canonize the recipient’s jurisdiction.
Symptomatic Level: The Abuse Crisis as Fruit of the Conciliar Revolution
The 31 lawsuits and the $35 million Norwich settlement are not external attacks but the internal rot of the novus ordo system. The “clergy” of the conciliar sect, formed in seminaries stripped of Thomistic theology and the Tridentine Mass, unleashed a pandemic of pederasty and episcopal cover-up. The “Lamentabili sane exitu” decree (1907) condemned the Modernist proposition that “Christ did not intend to establish the Church as a community lasting for centuries on earth” (Prop. 52) and that “Dogmas, sacraments, and hierarchy… are merely modes of explanation and stages in the evolution of Christian consciousness” (Prop. 54). When the hierarchy embraces evolution of doctrine, it inevitably evolves into moral dissolution. The “shielding of assets” is the financial correlate of the doctrinal shielding of heresy: both prioritize institutional survival over salus animarum.
The Civil Power’s Dominion Over the Neo-Church
The bankruptcy court — a creature of the secular state — now adjudicates the “diocese’s” fate. This fulfills the Syllabus errors 41-43: the civil government claims “indirect negative power over religious affairs,” “in the case of conflicting laws… the civil law prevails,” and “the secular power has authority to rescind… concordats… without the consent of the Apostolic See.” The “bishop” McDermott’s statement that “funds will be allocated among all those who have claims against the diocese while hopefully allowing the diocese to maintain its essential mission and ministries” reveals the neo-church’s servility: its “mission” is now defined by bankruptcy trustees, not by Missio Divina. Quas Primas declares: “The Church, established by Christ as a perfect society, demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority.” The conciliar sect has renounced this right; it is a department of the Masonic state.
The “Two Lucies” of Conciliar Finance: Duplicity in Word and Deed
Coyne’s “nothing nefarious” echoes the False Fatima Apparitions file’s analysis of the “disinformation strategy”: “Stage 2 (1940-1958): Globalization of the cult and control of the narrative through Lucia’s isolation.” Here, the narrative control is exercised by EWTN News — the neo-church’s media arm — which platforms the “archbishop’s” spin. The deposition alleges he asked the applicant to “prepare the necessary paperwork to ensure that if the diocese lost its lawsuits, there would not be assets left to satisfy the potential judgments.” This is fraus creditorum, a crime in both canon and civil law, yet he calls it “what anyone would do.” The chancellor “Monsignor” McDermott justified it as protecting “current parishioners” from the “sins of its fathers” — a utilitarian calculus that sacrifices justice for institutional continuity. Salus populi suprema lex esto (the salvation of the people is the supreme law), not salus institutionis.
No True Sacraments, No True Justice, No True Church
The article mentions “settling with abuse victims” and “making amends” — but without the Unbloody Sacrifice of Calvary, without valid confession, without the potestas ligandi et solvendi, there is no supernatural remission, only civil liability management. The “Mass” in the neo-church is a “table of assembly” (Bugnini’s 1969 fabrication), the “priests” are invalidly ordained (Paul VI’s 1968 rite), the “bishops” are heretics who lost office ipso facto (Bellarmine, De Romano Pontifice 2:30; Canon 188.4, 1917 Code). The bankruptcy is the fitting temporal end for a structure that has spiritually bankrupted millions. As Quas Primas warns: “Christ will very severely avenge these insults, because His royal dignity demands that all relations in the state be ordered on the basis of God’s commandments.” The Vermont bankruptcy court is but the human instrument of that divine vengeance upon the abomination of desolation standing in the holy place.
Conclusion: Return to the Catacombs of Tradition
This sordid spectacle — “bishops” maneuvering assets like corporate raiders, “chancellors” rationalizing fraud, a media outlet sanitizing the narrative — is the modus operandi of the Church of the New Advent. It has no authority, no sacraments, no mission, and now, no assets. The true Church of Christ endures in the remnant faithful who keep the integral Catholic faith, the Tridentine Mass, and the Sede Vacante consciousness, awaiting the restoration of the Social Reign of Christ the King. “You are Christ the King of glory!” — not the CEO of a bankrupt corporation.
Source:
In Sworn Deposition, Job Applicant Says Bishop Asked About Shielding Finances from Abuse Settlements (ncregister.com)
Date: 15.07.2026