The National Catholic Register reports that a New Jersey appeals court has ruled Seton Hall University need not fully disclose the so-called “Latham report,” an internal investigation into the institution’s handling of sex abuse allegations connected to the disgraced former cardinal Theodore McCarrick. The university successfully invoked attorney-client privilege to shield the bulk of the report from public scrutiny, despite the fact that the document was commissioned as a self-critical analysis of the school’s complicity in one of the most grotesque scandals in the history of the American conciliar establishment. The ruling effectively perpetuates the wall of secrecy that has protected the architects of this ongoing catastrophe for decades.
The Anatomy of Institutional Self-Preservation
The facts presented in the article are damning in their own right, yet they barely scratch the surface of the rot. Seton Hall University — a self-described “Catholic” institution operating under the authority of the conciliar archdiocese of Newark — commissioned the Latham report to examine its own handling of abuse allegations tied to Theodore McCarrick, a man who rose to the highest echelons of the conciliar hierarchy despite decades of credible accusations of sexual predation against seminarians and young men. That the university then turned around and invoked attorney-client privilege to prevent the victims and the public from seeing the full findings is not merely a legal maneuver; it is a spiritual crime against justice, truth, and the common good.
The appellate court’s ruling on June 15, 2026, held that “work-privilege considerations have to be adjudicated on a ‘case-by-case, fact-specific analysis'” and that attorney-client protections apply to “notes, communications, and other documents” prepared “at the behest of and for” legal counsel. In plain language: the machinery of the law has been deployed to ensure that the full extent of institutional complicity remains buried. The court did concede that one section of the report — concerning the university’s sexual harassment policies — constituted a “clearly a self-critical analysis” not prepared in anticipation of litigation and could be disclosed, albeit with redactions. This concession is a fig leaf. The heart of the report, the portion that would reveal who knew what and when about McCarrick’s predations, remains shielded.
Theodore McCarrick: Fruit of a Corrupt Tree
Theodore McCarrick was not an aberration. He was the logical product of a system that had abandoned the Faith in all but name. His career trajectory — from auxiliary bishop to archbishop of Newark to cardinal — unfolded entirely within the post-conciliar era, under the watch of the very men who now posture as reformers. The conciliar sect’s hierarchy elevated him, promoted him, and protected him for decades while credible accusations piled up like cordwood. This was not negligence; it was complicity rooted in a shared ideological commitment to the destruction of Catholic moral teaching on sexuality.
The conciliar revolution, inaugurated by John XXIII and consummed by the apostate council Vatican II, systematically dismantled the structures of formation, discipline, and accountability that had governed the Church for nearly two millennia. The seminaries were turned over to modernist psychologists and progressive theologians who treated the virtue of chastity as a quaint anachronism. The result was predictable: a clergy sodomized in both senses of the word — corrupted in their theology and, in too many cases, in their flesh. McCarrick was simply the most prominent fruit of this poisoned tree.
As Pope Pius XI warned in Quas Primas (1925), the removal of Christ the King from the governance of societies and institutions leads inevitably to the dissolution of moral order: “When God and Jesus Christ — as we lamented — 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 conciliar sect removed Christ from its seminaries, its universities, and its chanceries. What grew in His place was not a garden but a swamp.
Monsignor Joseph Reilly: The Promoted Accomplice
The article notes that the Latham report is expected to examine whether Monsignor Joseph Reilly, then-rector of Seton Hall’s Immaculate Conception Seminary and now university president, knew about abuse claims and failed to report them. Let the reader absorb this fact: the man who allegedly failed to act on reports of sexual predation against seminarians was subsequently elevated to the presidency of the very institution where the predation occurred. This is not accountability. This is reward.
The conciliar sect’s handling of the Reilly case follows a pattern as old as the scandal itself: protect the institution, promote the complicit, and offer carefully managed “transparency” only when public pressure becomes unbearable. Cardinal Joseph Tobin of Newark — himself a creature of the post-conciliar establishment — ordered an independent review in February 2025 to examine “how the findings of [the earlier reports] relate to Monsignor Joseph Reilly.” As of May 2026, this review is “still ongoing.” One is reminded of the Roman maxim: Qui tacet consentire videtur — “Silence gives consent.” The ongoing silence of the Newark archdiocese is itself a form of testimony.
The Legal Strategy of Obscurantism
The invocation of attorney-client privilege to shield an internal self-critical analysis is a tactic that would be recognized by any student of organized corruption. The university commissioned the report to examine its own failures. It then retained a law firm to conduct the investigation. It then claimed that the entire product of that investigation was protected by legal privilege. This is not the behavior of an institution seeking truth and justice; it is the behavior of an institution seeking to manage liability and control the narrative.
Attorney Gabriel Magee, representing abuse victims, argued that the report was “created for self-critical analysis by Seton Hall” and thus fell outside the protection of attorney-client privilege. The appeals court disagreed in substantial part. The practical effect is that the victims — the very people most directly harmed by the university’s alleged failures — are denied access to the full truth. Justice delayed is justice denied; justice concealed is justice murdered.
The court’s insistence on “case-by-case, fact-specific analysis” is a bureaucratic dodge that ensures years of further litigation, during which time witnesses die, memories fade, and documents “disappear.” The conciliar sect has mastered the art of using the temporal law to frustrate the divine law. As the Syllabus of Errors of Pope Pius IX (1864) condemned in Proposition 39: “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits.” The secular court, in its pretended autonomy from divine law, has become an instrument for the perpetuation of injustice.
The Deeper Apostasy: Silence on the Supernatural
What is most conspicuously absent from the article — and from the entire conciliar approach to the abuse crisis — is any acknowledgment of the supernatural dimension of the catastrophe. There is no mention of sin, no mention of the state of grace, no mention of the eternal consequences for perpetrators and enablers alike, no mention of the necessity of repentance, confession, and satisfaction. The entire framework is secular: legal liability, institutional reputation, public relations.
This silence is not accidental. It is the defining characteristic of the conciar sect. As St. Pius X warned in Lamentabili Sane Exitu (1907), the modernists “aim at such a development of dogmas as appears to be their corruption.” The conciliar sect has not merely failed to address the abuse crisis with the full weight of Catholic moral theology; it has systematically replaced supernatural categories with naturalistic ones. Sin becomes “misconduct.” Predation becomes “abuse.” Repentance becomes “accountability.” The sacrament of Confession is replaced by therapeutic intervention. The eternal fires of hell are replaced by the temporal consequences of litigation.
The article’s tone is that of secular journalism: measured, procedural, concerned with legal rulings and institutional responses. There is no outrage rooted in the Faith. There is no cry for justice rooted in the natural law as illuminated by divine revelation. There is no call for the perpetrators to seek the mercy of God through true contrition and sacramental confession. The entire discourse has been laicized — stripped of its supernatural content and reduced to the categories of secular grievance management.
The Conciliar Sect’s “Reforms”: A Theater of the Absurd
The conciliar sect has, over the past three decades, enacted a series of “reforms” ostensibly designed to address the abuse crisis: the Dallas Charter, the “Vos Estis” framework, the establishment of review boards, the commissioning of independent reports. Each of these measures has been presented as evidence of the sect’s commitment to transparency and accountability. Each has, in practice, served primarily to consolidate the power of the hierarchy and insulate it from genuine accountability.
The Latham report saga is a perfect illustration. Seton Hall commissioned an independent investigation — and then used legal privilege to suppress its findings. Cardinal Tobin ordered an independent review — and then allowed it to drag on for over a year with no public results. The pattern is always the same: the appearance of action, the reality of obstruction. This is not reform; it is theater — a performance designed to placate the faithful and the public while the structures of corruption remain intact.
As the Defense of Sedevacantism file makes clear, a manifest heretic loses his office ipso facto — by the very fact of his heresy, without any declaration required. The men who govern the conciliar sect — the “bishops,” the “cardinals,” the “pope” — have, through their public and manifest apostasy from the Catholic Faith, forfeited whatever authority they once possessed. Their “reforms” are nullities. Their “investigations” are shams. Their “accountability” is a lie. The faithful are not bound to submit to their authority, nor are they bound to accept their narratives.
Conclusion: The Abomination of Desolation
The Seton Hall ruling is not an isolated incident. It is a symptom of a system that has lost all capacity for self-correction because it has lost the Faith that alone provides the foundation for true justice and true mercy. The conciliar sect cannot reform itself because it does not believe in the doctrines that would make reform meaningful. It cannot root out corruption because it does not believe in sin. It cannot protect the innocent because it does not believe in the supernatural order that gives innocence its value.
The faithful who remain steadfast in the integral Catholic Faith — the Faith of the Fathers, the Faith of the Councils, the Faith of the pre-conciliar Magisterium — must recognize these events for what they are: the inevitable fruits of apostasy. The abuse crisis is not a problem that can be solved within the framework of the conciliar sect. It is a judgment — a divine judgment upon a structure that has made itself the abomination of desolation standing in the holy place.
Let the faithful place their trust not in the courts of men, not in the “reforms” of apostates, but in the justice of Christ the King, whose reign shall have no end. Adveniat regnum tuum — Thy kingdom come.
Source:
Appeals Court Rules Seton Hall University Does Not Have to Disclose Entirety of Sex Abuse Report (ncregister.com)
Date: 16.06.2026