Pastoral Heart or Modernist Diversion: The Franciscan Sisters of Mary in Papua New Guinea
The Vatican News portal (February 5, 2026) reports on the Franciscan Sisters of Mary (FSM), founded in 1976 in the Diocese of Mendi by Capuchin “Bishop” Firmin Schmidt. The article praises their pastoral work in remote Papua New Guinea, including catechesis, healthcare, education, and ecumenical student outreach. Sr. Grace Nakan is highlighted for her role in coordinating interfaith initiatives and representing Catholic students at an Asia-Pacific meeting focused on social issues. The narrative presents the FSM as a model of “solidarity,” framing their ministries as responses to geographic and social challenges.
Illegitimate Foundations and Suspicious Collaborations
The Franciscan Sisters of Mary were established in 1976—eighteen years after the apostate occupation of the Vatican began—through collaboration with “Capuchin friars from the United States,” “Franciscan sisters from India,” and “Missionary Sisters of Switzerland.” These groups, operating under post-conciliar authorities, lack legitimacy. The Second Council of Nicaea (787 A.D.) affirmed that ecclesia non sit fabricata super heresim (“the Church is not built upon heresy”). Yet the FSM’s very existence depends on the theological chaos unleashed by Vatican II. Their founder, Schmidt, was consecrated during the modernist takeover, rendering his episcopacy suspect under Cum ex Apostolatus Officio (1559), which declares all acts of heretical prelates “null, void, and invalid.”
Usurpation of Priestly Authority
The article boasts that FSM sisters fill gaps where “priests cannot easily go,” conducting prayers, preparing sacraments, and making villagers “feel that the Church is with them.” This violates the Code of Canon Law (1917), Canon 1256, reserving sacramental preparation to clergy. St. Pius X’s Vehementer Nos (1906) condemned the blurring of roles between clergy and laity as a “disastrous and lamentable confusion.” By assuming priestly functions, the FSM advance the conciliar heresy of a “democratized Church,” where the sacramental hierarchy is replaced by functionalism. Their healthcare work—distributing HIV medication without explicit evangelization—reduces the Church to a NGO, betraying Pius XI’s warning in Quas Primas (1925): “When Christ is excluded from laws, society collapses into injustice and ruin.”
Ecumenical Apostasy and Naturalism
Sr. Grace’s participation in an Asia-Pacific interfaith forum epitomizes religious indifferentism. The meeting addressed “shared challenges like poverty, unemployment, economic hardship, corruption, peace, and justice”—all natural concerns divorced from the primacy of soul-saving. The Syllabus of Errors (1864) condemned such ecumenism: “Good hope may be entertained for the eternal salvation of all those who are not at all in the true Church of Christ” (Proposition 17) is anathema. By forming WhatsApp groups with heterodox students, Sr. Grace institutionalizes the “cult of man” denounced in St. Pius X’s Pascendi Dominici Gregis (1907), which identified modernist strategy of “reconciling faith with science” to destroy dogma.
Silence on Supernatural Realities
Nowhere does the article mention conversion, repentance, or the Four Last Things. The sisters’ “pastoral heart” never warns of hell or the need for Confession. Their “solidarity” replaces the spiritual works of mercy with sociological activism. This mirrors the “silent apostasy” Leo XIII decried in Testem Benevolentiae (1899): “When faith loses unity, charity grows cold.” The FSM’s Radio Maria reports likely promote false obedience to the conciliar sect, ignoring Christ’s eternal kingship. As Pius XI declared in Quas Primas, “Nations will rot in strife until they submit to Christ’s reign.”
False Obedience in a False Church
The FSM’s golden jubilee celebrates not fidelity but capitulation. Their ministries serve a counterfeit church that elevates “human dignity” above divine law. True religious orders—like the pre-1958 Franciscans—wore habits, fasted rigorously, and prioritized contemplative prayer over networking. St. Alphonsus Liguori teaches: “A nun who neglects her rule for external works loses her vocation.” The FSM’s “quiet fruit” is the poison of ambiguity, masking apostasy with humanitarian gestures. As Our Lord warned: “By their fruits you will know them” (Matthew 7:16)—rotten fruits cannot grow from a poisoned tree.
Source:
Papua New Guinea: Franciscan Sisters of Mary share pastoral heart with the faithful (vaticannews.va)
Date: 05.02.2026