The mouthpiece of the usurper antipope Leo XIV, Vatican News, publishes a hagiographic account of one “Deacon” Andy Grosmaire and his wife Kate, Secular Franciscans of the neo-church, who substituted the divine right of retributive justice with the Masonic-Liberal construct of “restorative justice” after their daughter Ann was murdered by her boyfriend Conor McBride on Palm Sunday 2010. The couple negotiated a plea bargain—twenty years imprisonment plus ten years probation—framed as a therapeutic “healing circle” where the victim’s family “gave voice” to their grief and the murderer performed “accountability” through anger management classes and public service announcements. This is not Catholic justice; it is the triumph of the cult of man over the rights of God, a sentimental anesthesia administered to a society that has dethroned Christ the King.
The Conciliar Sect’s Mouthpiece Sanctifies Secular Penology
The article originates from the official propaganda organ of the conciliar sect, the structure occupying the Vatican since the usurpation of John XXIII. It functions here precisely as Lamentabili Sane Exitu condemned: promoting a “false striving for novelty” where “the heritage of humanity is rejected” in favor of “the most grievous errors” concerning the principal mysteries of Faith. The reportage reads like a press release for a secular NGO—Catholic Mobilizing Network—rather than an organ of the Church Militant. It trumpets a process “little known and had never been used for a capital crime” in Tallahassee, as if novelty were a criterion of truth. The Syllabus of Pius IX anathematized the proposition that “the civil government… has a right to an indirect negative power over religious affairs” (Error 41) and that “in the case of conflicting laws enacted by the two powers, the civil law prevails” (Error 42). Here, the “Deacon” and his wife voluntarily submit the divine prerogative of vengeance (Vengeance is mine, I will repay, saith the Lord — Romans 12:19) to a procedural innovation of the secular state, facilitated by a “facilitator Sujatha Baliga,” and call it Catholic witness.
Invalid Orders and the Illusion of Sacred Ministry
The protagonist is styled “Deacon Andy,” ordained in the new rite of 1968 by a “bishop” of the conciliar hierarchy. Cum ex Apostolatus Officio of Pope Paul IV teaches that a heretic elevated to any dignity, “even if it shall have been uncontested and by the unanimous assent of all the Cardinals, shall be null, void, and of no effect.” The “Deacon” himself admits: “I didn’t want to go to prison with Conor… describing the alternative as ‘a prison of my own heart.'” This reveals a purely naturalistic, psychological motivation for forgiveness—fear of interior suffering—rather than the supernatural motive of charity for the love of God. He claims resentment “would have prevented him from becoming a deacon,” treating the sacrament of Holy Orders as a career milestone dependent on emotional hygiene, not an indelible character configuring one to Christ the High Priest. As St. Robert Bellarmine teaches in De Romano Pontifice, 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.” The same principle applies to the counterfeit hierarchy of the neo-church: they possess no jurisdiction, no orders, no mission. The “parish priest” present at the “circle” is equally a functionary of the abomination of desolation.
Restorative Justice: A Modernist Usurpation of God’s Prerogative
The core of the article is the exaltation of “restorative justice” as a superior alternative to the penal law. Pius XI in Quas Primas declares: “His reign encompasses not only Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” He further teaches that the State “must leave… freedom to the members of Orders… who are indeed the most valiant helpers of the Pastors of the Church… either by combating the triple concupiscence of the world through religious vows, or by striving for perfection.” The Grosmaires, however, act as private citizens negotiating with a criminal, usurping the sword of the magistrate (Romans 13:4: For he is God’s minister to thee for good. But if thou do that which is evil, fear; for he beareth not the sword in vain: for he is God’s minister, an avenger to execute wrath upon him that doeth evil). They requested “10 to 15 years… followed by probation,” explicitly rejecting the death penalty. The Syllabus condemns the error that “the Church has not the power of using force, nor has she any temporal power, direct or indirect” (Error 24), but here the laity, devoid of any ecclesiastical mandate, dictate the measure of temporal punishment, reducing poena (penalty/expiation) to rehabilitatio (therapy). This is the laicism Pius XI denounced: “the denial of Christ the Lord’s reign over all nations… the Church’s authority to teach men, to issue laws, to govern nations… was denied.”
Forgiveness Detached from Supernatural Charity: Pelagian Psychologism
Kate Grosmaire, a “Secular Franciscan” of the neo-church, states: “I knew if I wanted peace in my life, that I would have to forgive and the peace would come. And it absolutely did.” This is Pelagianism masquerading as piety. Forgiveness becomes a technique for acquiring psychological “peace,” a transaction: I forgive, therefore I get peace. The facilitator Baliga explicitly tells them “forgiveness is not required to participate in restorative justice.” Thus, the supernatural virtue of charity—forgiving propter Deum (for God’s sake)—is replaced by a therapeutic tool for “healing.” St. Thomas Aquinas teaches that charity is the form of all virtues; without sanctifying grace, there is no true forgiveness, only natural benevolence or emotional suppression. The article notes their daughters “forgave Conor in their own ways, without feeling obliged to remain in contact with him.” This is the subjectivist morality condemned by St. Pius X in Lamentabili: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Prop. 26). Forgiveness is reduced to a “personal journey,” severed from the objective order of justice and the necessity of the sinner’s conversion through sacramental confession and satisfaction.
The Silence on Sin, Judgment, and the Sacraments: Practical Atheism
Read the article closely: There is not a single mention of sin, hell, purgatory, the Last Judgment, the Most Holy Sacrifice of the Mass, the Sacrament of Penance, or the necessity of the murderer’s conversion for eternal salvation. The word “redemption” is used solely in the secular sense: “It also gave him the opportunity for the redemption that we knew was possible for him”—meaning behavioral improvement in prison. The “Deacon” says facing the family was “harder than anything he had experienced in prison.” This is the cult of man in its purest form: the criminal’s psychological discomfort replaces the poena legis (penalty of the law) and the poena damni (pain of loss). The Quas Primas encyclical warns: “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 Grosmaires’ “Be The Change Fund” promotes “forgiveness and restorative justice practices” as a secular gospel. This is the synthesis of all errors—Modernism—where religion is reduced to “a certain religious movement, applied or applicable to different times and places” (Lamentabili, Prop. 59).
Symptomatic of the Conciliar Apostasy: Gaudium et Spes in Action
This spectacle is the rotten fruit of the Second Vatican Council’s Gaudium et Spes and Dignitatis Humanae, which surrendered the Kingship of Christ to the “autonomy of the temporal order” and “religious liberty.” The “Deacon” is a product of the novus ordo formation, steeped in the “hermeneutic of continuity” that masks rupture. The article is dated 20 October 2026, deep in the reign of the antipope Leo XIV (Robert Prevost), yet it could have been written by any secular humanist agency. The “parish priest” sits silently in the “circle,” a spectator to the laity’s usurpation of judicial authority. Quas Primas mandated: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ… if they wish to maintain their authority inviolate.” Here, the “rulers” of the domestic church (the parents) refuse the divine model of justice—oculus pro oculo (Exodus 21:24), tempered by the Church’s mercy salus animarum suprema lex—for a Masonic-Liberal experiment in “dialogue.” The killer “recorded a public service announcement about teen dating violence.” This is the neo-church’s idea of satisfactio: a PSA. The true Church demands the sinner’s contrition, confession, satisfaction, and the intercession of the Unbloody Sacrifice of Calvary for his soul. The conciliar sect offers him “anger management classes” and a shortened sentence. This is not mercy; it is cruelty to the soul. It confirms the sedevacantist thesis: the See of Peter is vacant, the hierarchy has defected, and the structures in Rome are a paramasonic structure preaching a false gospel of social work. Extra Ecclesiam nulla salus—outside the true Church, the Ark of Salvation, there is only the flood of novelty.
Source:
Restorative justice gave Ann Grosmaire’s parents a voice (vaticannews.va)
Date: 20.10.2026