The Attleboro Sect, also known as "The Body" or "The Body of Christ," was a small, insular Christian fundamentalist group based in Attleboro, Massachusetts, and nearby Seekonk, that gained notoriety in the late 1990s and early 2000s due to its extreme practices and the tragic deaths of two infants. Below is a comprehensive overview of the sect, focusing on its history, beliefs, key events, and aftermath, with particular attention to its activities around 1980 and beyond, based on available information.
Origins and Formation (1970s–1980s)
The Attleboro Sect began in the late 1970s, founded by Roland Robidoux, a former pastor ordained in the Worldwide Church of God (WCOG) in Rhode Island in 1975. After leaving WCOG in 1977 due to internal scandals, Roland, along with his wife Georgette and defector Brian Weeks, established the Church of God in Mansfield, Massachusetts, which later moved to Norton and then North Attleboro by 1986. The group eventually adopted the name "The Body of Christ" in 1998.
By around 1980, the sect was in its early stages, operating as a Bible study group with a focus on strict Christian fundamentalism. It consisted primarily of two extended families, the Robidoux and Daneau clans, living semi-communally in Attleboro and Seekonk. The group was relatively open in the early 1980s, occasionally proselytizing for new members until 1997. At its peak in 1995, it had about 40 members, including 19 children.
Beliefs and Practices
The Attleboro Sect’s beliefs were rooted in a radical interpretation of Christianity, heavily influenced by the teachings of Carol Balizet’s Home in Zion Ministries, adopted around 1997. Key tenets included:
Rejection of Modern Systems: The sect rejected what they called "Satan’s seven counterfeit systems," including modern medicine, government, education, legal systems, and media. They believed these institutions were corrupt and opposed to God’s will.
Divine Revelations: The group placed immense importance on personal "visions" or "leadings" from God, which they believed provided direct guidance. These revelations often dictated daily decisions, including extreme actions like dietary restrictions.
Ascetic and Insular Lifestyle: Members lived communally, socialized only within the group, and avoided mainstream society. They rejected conventional practices like celebrating birthdays (due to perceived pagan origins of candles) and wearing glasses, even for those with poor vision.
Home Schooling and Isolation: Children were home-schooled to avoid secular education, and the group increasingly isolated itself from the outside world, especially after 1997.
No Medical Intervention: The sect’s rejection of modern medicine led to dangerous practices, such as refusing prenatal care, hospital births, or medical treatment for illnesses, believing God would provide healing.
Journal Keeping: Members meticulously documented their activities in journals, believing they were writing "Scripture" as God’s chosen people. These journals later became critical evidence in legal proceedings.
Leadership and Structure
Initially led by Roland Robidoux, the sect saw a shift in leadership in 1997 when Roland unilaterally appointed his son, Jacques Robidoux, as an "Elder" at age 23. Jacques became the de facto leader, intensifying the group’s radical practices. The sect operated without checks and balances, with leaders claiming a "direct pipeline to God," allowing them to make unaccountable decisions. This hierarchical structure suppressed individual thought and freedom, leading experts to describe the group as a "high-control destructive" organization with cult-like characteristics.
Key Events and Tragedies (Late 1990s–2000)
The sect’s extreme practices culminated in the deaths of two infants, which brought national attention and legal scrutiny:
Death of Samuel Robidoux (April 1999):Samuel, the 10-month-old son of Jacques and Karen Robidoux, died of starvation after Jacques, following a "vision" from his sister Michelle Mingo, restricted Samuel’s diet to almond milk. Karen, pregnant at the time and not lactating, could not provide sufficient nutrition. Jacques believed that God would protect Samuel or that he could resurrect him if harm occurred. The infant’s deterioration was documented in a chilling journal, later used as evidence.
Death of Jeremiah Corneau (August 1999):Jeremiah, the newborn son of David and Rebecca Corneau, died during a home birth without medical assistance. Authorities believed he could have survived with routine medical intervention, such as clearing his lungs, but the sect’s rejection of medicine prevented this. The Corneaus claimed the baby was stillborn.
Burial in Baxter State Park: Both infants’ bodies were buried in Baxter State Park, Maine, during a group camping trip in 1999. The sect towed the bodies in a red trailer, and Jacques Robidoux, David Corneau, and others buried them in the woods. The children’s accounts of this trip later helped authorities locate the bodies.
Investigation and Legal Consequences
The sect’s activities came to light in November 1999 when Dennis Mingo, a former member who left in 1998 due to concerns about the group’s extremism, turned over incriminating journals to the police. Mingo’s five children, whom he regained custody of, provided crucial information about the deaths and the burial site.
Investigation:
Police began investigating in November 1999 after suspecting Samuel’s death. The children’s testimony revealed details about the Maine trip and the burial of two infants. Multiple searches in Baxter State Park were initially unsuccessful, but David Corneau, granted immunity, led police to the bodies on October 25, 2000.
Legal Outcomes:
Jacques Robidoux: Convicted of first-degree murder in June 2002 for Samuel’s death, sentenced to life without parole. He later sought a new trial, claiming he was brainwashed and should have pursued an insanity defense, but appeals were unsuccessful.
Karen Robidoux: Cleared of second-degree murder using a battered women’s defense, arguing she was under the sect’s control. She was convicted of assault and sentenced to time served.
Michelle Mingo: Pleaded guilty to accessory to murder and was sentenced to time served.
David and Rebecca Corneau: Not charged in Jeremiah’s death, as it was deemed a stillbirth, but they lost custody of their four children and faced legal battles over another pregnancy.
Roland Robidoux: Never charged and died of natural causes in 2006.
Other Members: By June 2000, eight members were arrested, and 13 children were taken into state custody. Most children were placed with relatives outside the sect.
Aftermath and Impact
Child Welfare: The 19 children in the sect faced significant trauma from the breakup of their communal family. By 2002, most were adopted or placed with non-sect relatives, with reports indicating they were adjusting well. The children’s cooperation was pivotal in solving the case, as they were less indoctrinated than adults.
Public and Expert Analysis: Experts like Robert Pardon, who studied the sect extensively, described it as a "destructive" group with cult-like traits, including mind control and suppression of individual freedom. The sect’s rejection of medical care and extreme isolation were compared to groups like the Branch Davidians or Heaven’s Gate, though it was smaller and less focused on recruitment.
Legacy: The Attleboro Sect remains a cautionary tale of how religious extremism can lead to tragic outcomes. Its story has been covered in true crime podcasts, such as True Crime New England (2024) and Cults (2020), highlighting its impact on the local community and broader discussions about cults and child welfare.
Context Around 1980
The sect’s most notorious activities occurred in the late 1990s. In 1980, the group was still forming, operating as a Bible study group under Roland Robidoux’s leadership. It had not yet adopted the extreme practices that defined its later years, such as rejecting medical care or following divine "visions." By this time, the group was likely focused on communal living and strict Christian teachings, with members like Dennis Mingo describing early years as relatively benign, centered on weekly Bible studies. The shift toward radicalism began in the mid-1990s, particularly after Jacques Robidoux’s rise to leadership in 1997.
More information here:
I-Team: 'Holy God, I Killed My Own Son,' Former Cult Leader Jacques Robidoux Wants To Help Others Avoid Mind Control
Witness describes insular, ascetic life in Attleboro sect
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