How Catholic "gay ministries" serve the homosexual collective

By Randy Engel

Introduction

The recent controversy over a Mexican "gay Catholic ministry" called the San Elredo Comunidad or the Lesbian and Gay Community of San Elredo, an official organ of the Diocese of Saltillo, Coahuila, Mexico, headed by Dominican Bishop José Raúl Vera López, O.P., illustrates how well these politically-based and politically motivated Trojan horses serve the Homosexual Collective, as opposed to serving God, the Catholic Church, and the individuals caught up in the vice of sexual perversions who need to be extricated from the Collective.

The San Elredo Community is an "inclusive" ministry which caters to male homosexuals, lesbians, bisexuals, transsexuals, transgenders, transvestites, leather and bondage devotees, sadomasochists, and a sundry of other "sexual orientations." It was founded in 2002 by former New York publicist, Robert F. Coogan, who was ordained a priest for the Diocese of Saltillo by Bishop Vera López.

Background on Bishop Vera López

Somewhere between his birth on June 21, 1945, in the city of Acámbaro in the southeastern corner of the Mexican state of Guanajuato, and his ordination to the priesthood in Rome by Pope Paul VI and his being awarded a series of bishoprics from 1987 to 1999 by Pope John Paul II, Bishop Vera López must have found the clerical goose that laid the golden egg. His ascent up the hierarchical career ladder appears to have been rapid and seamless.

Three years after his installation in Saltillo, the Dominican political activist bishop formally took up the cause of "Gay Liberation." His growing reputation as a pro-homosexual apologist, earned him a speaker's spot at the 15th Anniversary National Association Of Catholic Diocesan Lesbian And Gay Ministries (renamed the Catholic Association for Lesbian and Gay Ministry) held in Long Beach, California in 2008, and an invitation by the Archdiocese of Los Angeles to appear on a panel titled "Gay and Lesbian Catholics: Church Teaching and Pastoral Approaches" at one of Cardinal Roger Mahony's notorious Religious Education gigs in March 2010. [1]

Bishop Vera López has been an open promoter of "civil unions" legislation and extended legal benefits for homosexuals in the State of Coahuila, but has "drawn the line" at homosexual "marriages." He is a vehement opponent of "homophobia" which he states needs to be erased from peoples' hearts. He believes that "gays" are victims of discrimination and societal marginalization.

The Dominican prelate backs the pro-homosexual functions and projects of the San Elredo Comunidad including its participation in "Gay Pride" celebrations, and has welcomed to his diocese homosexual activists like British ex-Dominican James Alison.

According to Alison, who makes his regular rounds to Catholic "gay parishes" in the United States including Most Holy Redeemer in the Castro District of San Francisco, "Church authority has become aware that the advent of 'matters gay' in recent years may not primarily center on sexual ethics at all. Rather, it concerns an emerging anthropological truth about a regular, normal and non-pathological variant within the human condition." [2]

Fr. Coogan founds Mexican "gay ministry"

San Elredo's founder and main man, Fr. Robert Coogan, is a native of Long Island, N.Y. and is one of 14 children. His brother is also a pastor (who told the press that large family living was a "a way to learn tolerance and appreciation of diversity....") [3]

In the meantime, Fr. Coogan is busy teaching tolerance and acceptance of sodomy and other forms of same-sex perversions and proselytizing Mexican Catholics in the Saltillo Diocese on the virtues of "diversity" and what a "blessing" homosexuals are for the world. "The world could not exist without homosexuals," he says. [4] Coogan believes that God makes homosexuals, and therefore, they cannot be held responsible for their inordinate and sinful attractions and acts.

Coogan, who is one of three "spirit guides" assigned by Bishop Vera López to the group, is assisted in his "ministry" by Marco Antonio Mata, who intends to register himself and his partner under Coahuila's new civil unions law, and Special Events Coordinator, Fernando Hernández, who supports the view that homosexuals are just following their nature so there is no harm in acting out. [5]

Noé Ruiz Malacara, who coordinates the group's events with the Saltillo Diocese is a self-outed homosexual and an unemployed elementary school teacher in the state capital. He admits there is opposition from many traditional Mexicans, but adds that the population is gradually being softened up to accept sexual perversions as normal behavior. Sodomy is no problem, says Ruiz, as long as the couple is truly in love. He affirms that the group's "spirit guides" encourage "stable" homosexual relations over promiscuous one-night affairs, and "safe sex." [6]

Activities of the San Elredo Community

The San Elredo Community is (mis)named after the great 12th Cistercian monk and abbot Aelred de Rievaulx, who along with Saint Sebastian and Saint John the Evangelist, vie for honors as the patron "saints" of the Homosexual Collective. [7]

While Coogan says the purpose of his "ministry" is to foster a deep love of God in the hearts of men and women given over to a wide-variety of sexual perversions, in truth, the San Elredo Community, aided and abetted by Bishop Vera López, simply confirms these poor souls in their sin.

The forty or so members of the San Elredo Community, mostly males in their late teens and early twenties, promote and participate in all things "gay" including "Gay Pride" events. In March 25-27, 2011, the diocesan-sponsored group held a "sexual, family and religious diversity forum" designed to promote homosexual acts and homosexual relationships in a more positive light. The bishop was present to say a mass for the gathering. [8]

On Good Friday, for the last four years, the San Elredo Community has held a "homosexual" Way of the Cross where homosexuals, lesbians, bisexuals, transsexuals, transgenders, transvestites, leather and bondage tribes, sadomasochists, and almost certainly pederasts, clerical and lay, reinterpret the Scriptural Viacrusis to reflect the Homosexual Collective's psychic masochistic litany of "injustice collecting" including the suffering, rejection, and discrimination caused by "homophobia." [9]

Bishop Vera López speaks "gayspeak"

One can learn a great deal about the pro-homosexual biases of Bishop Vera López and that of the leadership of the San Elredo Community by their language. They all speak "gayspeak." In any war, words are weapons, and the bishop and his accomplices are using "gayspeak" to make war on the Catholic faithful in state of Coahuila and beyond.

For example, the bishop's use of the word "gay" as opposed to the word "homosexual" or "sodomite" is a validation and advancement of the "Gay International." In The Politics of Homosexualiy, Toby Marotta explains the origins of each of the words found in the slogan "Gay Liberation Front":

Simply by settling on a name, the radicals who met at Alternate U acknowledged that any persisting collectivity had to have an identity. Gay Liberation Front — each word in that name was selected with organizational as well as political considerations in mind. Unlike homosexual, the clinical term bestowed by heterosexuals and homophiles, the euphemism coined by cautious political forerunners, gay, which homosexuals called each other, was thought to be the word that would most appeal to homosexuals who were thirsting to be known as they knew themselves. Hence also liberation, intended to suggest freedom from constraint. Front implied a militant vanguard or coalition; it suggested that the GLF was the crest of a swelling wave destined to force people to recognize and respect the openly gay population. [10]

Bishop Vera López publicly employs the gayspeak rhetoric of "homophobia," a term linked to the Collective's efforts to pass itself off as a "sexually repressed minority" in need of reclaiming its civil and religious "rights."

Gayspeak is a defensive mechanism which insulates the homosexual in his fantasy world, affirms his perpetual adolescence and reinforces his perversion. [11] It is a language that should be anathema to any Catholic prelate with a true interest in the spiritual welfare of all his flock including those unfortunate enough to be caught up in the damnable vice of sodomy and pederasty.

"Gay Ministries" are Trojan Horses in the Catholic Church

The very fact that so-called "gay ministries" exist today in the Catholic Church in almost every major diocese in the world is a testimony to the ability of heretofore sexual outlaws to successfully organize, politicize and legitimatize sexually deviant behavior even within traditional enemy camps.

Of all society's institutions, none is as important to the Homosexual Collective as organized religion, especially the Catholic Church. Religion is the supreme arbitrator and validator of human behavior. The secular State declares what acts are legal, but only the Church can declare which acts are moral and which are sinful. Hence, the Collective's preoccupation with infiltrating, colonizing, and subverting the Church using the same strategies that have proven effective in the penetration of secular institutions in order to bring it under the Collective's sphere of influence.

Clearly, under the leadership of Bishop Vera López, the Diocese of Saltillo in Coahuila has become the beachhead, the first secured area for political advancement of the "Gay Liberation Front" in Mexico.

The strategies of the Homosexual Collective in the Saltillo Diocese

The organizational and political strategies which have been followed by the San Elredo Comunidad in the Diocese of Saltillo are constructed on a refinement of Hegelian and Marxist-Leninist theories and practices. Every action is first and foremost viewed through a political prism, not a religious one. Thus far, the group appears to have successfully concealed its ultimate goals from the general public. It has also managed to control the language of public discourse. It has secured financial, personnel and material aid from both from the Diocese of Saltillo and other public sources. And it has secured control of the mass media including the liberal Catholic press both in Coahuila and the United States.

Bishop Vera López, by his words and his deeds has already "sanctified," or at least appeared to sanctify (which is just as useful) same-sex behavior and practices. Under his leadership, the group has been free to proselytize new homosexual recruits from the Catholic churches and community of Saltillo, as well as cull the diocese's Catholic population for non-homosexual fellow travelers and enlist volunteers to serve its interests.

There is still hope for Mexico

While the Homosexual Collective has made significant gains in the political sphere in Mexico, especially in the state of Coahuila and in Mexico City, they have not had everything their own way. Many Mexican prelates do not share Bishop Vera López's enthusiasm for the "Gay Liberation Front," although few if any have had the courage to oppose him publicly. There are also numerous grassroots pro-life and parental rights groups who have publicly opposed the Collective's advances in civil society and in the Church, but with little success, since their strategy is generally a defensive one.

The Mexican people — hierarchy, religious and lay men together — need to think outside the box that the Homosexual Collective has forced them into. They need a united and strong offensive strategy based on a firm supernatural foundation, a clear understanding of the goals and operations of the Homosexual Collective, locally, nationally and internationally, and an offensive that gives the Homosexual Collective no quarter.

The "Rights of the Behind Movement," (a paraphrasing of the views of Karl Marx and Friedrich Engels in opposition to homosexuality and pederasty) represents a sick and diseased portion of the social body and needs to be driven back underground or eradicated entirely. [12] A Christianized and civilized society has no other choice.

Bishop Vera López, take note.

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© Randy Engel