The protagonists of the homosexual revolution in the Church of Rome are almost exclusively Catholic priests. This is the alarming conclusion drawn in the book The Breached Dam: The Fiducia Supplicans Surrender to the Homosexual Movement released last Monday in Rome by the American Society for the Defense of Tradition, Family and Property, a traditionalist Catholic society.

José Antonio Ureta and Julio Loredo, the authors of the 132-page book, identify what they call the “fifth column” that is “led chiefly by priests and nuns to promote the homosexual cause within the Church under the pretext of pastoral care for same-sex pairs.”

Pope Francis Admits to Plague of “Faggotry”

A bolt from Heaven must have struck the Vatican to vindicate the authors’ claims: The day the book was released, Italian media broke the story of Pope Francis telling the Italian Episcopal Conference that there was already “too much faggotry” in Catholic seminaries.

A media earthquake rattled the foundations of St. Peter’s Basilica as the LGBTQIA2S+ lobby lampooned the pontiff for using the Italian word frociaggine to describe the plague of homosexuality in the Catholic priesthood.

Ureta and Loredo demonstrate how the Roman Church — thus far impregnable against the homosexual juggernaut because of the clarity and authority of its magisterial position on sexuality — raised the rainbow flag and permitted the blessings of same-sex couples in Fiducia Supplicans, Pope Francis’s declaration published in December 2023.

“Such a gigantic change in the Catholic Church’s doctrine and pastoral care could not have happened overnight,” they write. The “homoheresy” was legitimized by “a stealth invasion of homosexuality in numerous seminaries and novitiates” and “by infiltrating Catholic environments in the 1960s with moral relativism and homosexual ideology.”

If the authors had dug deeper into academic research conducted over the last three decades, they would have discovered that homosexuality has infested the Latin-rite priesthood for centuries, as I have demonstrated in my article on clerical sex abuse in The Stream.

Clerics Launch Homosexual Intifada

They are, however, correct in concluding that the cataclysmic change in Fiducia Supplicans is partly a result of a moral, theological, and ideological subversion orchestrated almost entirely by Catholic priests (with the tacit approval of bishops), as the book meticulously establishes.

The rallying cry of Fr. Emili Boils, delivered to a conference of liberation theologians in Madrid in September 1989, sums up the penetration and conquest of the pansexual pirate-priests now steering the Barque of Peter: “We must prepare for our war, our own intifada.”

“I am a priest because I am homosexual,” Boils declared at the conference, as quoted in The Breached Dam, an explosive book which has been published in seven languages.

Ureta and Loredo roll out a lengthy litany of priests spearheading the rainbow revolution. This “Clergy Pride Parade” forms the core of the book’s most valuable contribution.

From the Jesuit Fr. John J. McNeill, who first breached the dam in 1970 with three articles in the Homiletic and Pastoral Review (a Catholic journal for clergy), to the Jesuit Fr. James Martin, a homo-propogandist promoted to a Vatican dicastery by Pope Francis, the list traces the evolution of the case for full-blown acceptance of gay marriage by the Church.

The rainbow canon (which gets even longer if you count homosexual activist priests) includes high-profile priests and ethicists from the U.S. like Frs. Charles Curran, André Guindon, Anthony Kosnik, Daniel Maguire, and the duo Fr. Robert Nugent and Sr. Jeannine Gramick.

In the Netherlands, Fr. J. Gottschalk (Franciscan), Fr. Herman van de Spijke (Capuchin), and Fr. Jozef Barzin are sowing seeds of sexual subversion, while in other parts of Europe Fr. Marc Oraison (France), Redemptorist Fr. Ralph Gallagher (Ireland), and Redemptorist Fr. Marciano Vida (Spain) are crawling out of their Trojan horses.

Meanwhile, in Latin America, priests including Dutch Redemptorist Fr. Jaime Snoek and Franciscan Fr. Bernardino Leers are fusing Marxist liberation theology with the gay liberation ideology.

These aren’t outliers or rare “bad apples.” The prevalance of same-sex attraction among Catholic priests in the U.S. is vastly greater than in the general population. How much greater? As U.S. News reports:

In the 2000 book “The Changing Face of the Priesthood,” Rev. Donald B. Cozzens suggested that the priesthood was increasingly becoming a gay profession. Cozzens estimated that as much as 58 percent of priests were gay, and that percentages were even higher for younger priests. His numbers matched previous estimates by sociologists who put the numbers of gay priests between 10 and 60 percent.

Let’s take the lowest end, most optimistic estimate above, 10%. Given that the rate of male homosexuality in general hovers around 2%, that would mean that a clerical collar indicates a man is 500% as likely to be same-sex attracted as a man without such a collar. 

Progression of Pro-Gay Arguments

The pro-gay arguments begin with saying God created gay people, so homosexuality cannot be “objectively disordered” as the Catechism of the Catholic Church teaches, and hence, it is possible to have “morally good” homosexual relationships — as long as the relationship is not exploitative. The same rules must apply to both heterosexuals and homosexuals.

“One should no more deplore homosexuality than left-handedness,” writes Curran, and if chastity is impossible, “such unions are better than homosexual promiscuity,” since a “somewhat permanent homosexual union” is sometimes the only way for a gay person to “achieve some humanity.”

Fr. Guindon even approves of ephebophilia and pedophilia, since, he argues, “anal coitus is rather rare — 4%” and more popular means of “affective expression” like masturbation and fellatio are “less liable to have harmful psychological effects than elaborate, reciprocal genital stimulations.”

The child suffers psychological trauma not because of the “abuse” (a word Fr. Guindon does not use) but because of “the familial panic which is the usual response to the incident.”

Ureta and Loredo comment:

This nauseating text does not come from some sexual liberation mentor or activist like Herbert Marcuse, Wilhelm Reich, or Daniel Cohn-Bendit. It comes from the pen of a filthy professor of ethics at a prestigious Catholic university who was rewarded two years later with an appointment as Dean of the Faculty of Theology!

The subversives mount a final assault on the Bible, claiming that it “does not provide us with a simple yes or no code of sexual ethics,” and that Scripture is “historically occasioned and conditioned” by culture and not exempt from “the influence of taboos.”

“The Bible does not speak about same-sex love as one does today,” since the “modern concept of ‘homosexuality’ or ‘homoeroticism’” was not known as a sexual orientation in antiquity, according to the Jerome Biblical Commentary for the Twenty-First Century.

The commentary has a foreword by Pope Francis and has been granted a nihil obstat (“nothing obstructs”) and imprimatur (“let it be published”), which, according to the imprint, “are declarations that the material is free from doctrinal or moral error.”

“Celibate” Clergy on the Sodom and Gomorrah Express

Is it coincidence that only Latin-rite priests are vigorously promoting homosexuality? Why is there no mention of a single homoheretic priest from an Eastern-rite Catholic church in The Breached Dam? Why are Melkite or Maronite clergy not jumping on the Sodom and Gomorrah Express, too?

How come we don’t hear of the “lavender mafia” taking over the Chaldean, Armenian, Ukrainian, or Ruthenian Catholic clergy? Or the Anglican Ordinariate clergy, for that matter! Could it be because most of these churches have a married priesthood which greatly reduces the risk of homosexual infiltration?

Could it be that the Latin-rite Catholic priesthood is a mecca for homosexuals, as gay investigative journalist Frédéric Martel demonstrates in his bestseller In the Closet of the Vatican: Power, Homosexuality, Hypocrisy because of its imposition of clerical celibacy?

The homosexual contagion in the priesthood isn’t recent. Social historians have established a correlation (if not causative link) between periods when the church forced celibacy on its priests and the rise of homosexuality in the priesthood.

Homosexuality in the Priesthood is Historic

John Boswell’s seminal work, Christianity, Social Tolerance, and Homosexuality, documents the extensive clerical homoerotic subculture of the high Middle Ages and the correlation between “the apparent indifference to homosexual behavior of the institutional church” and how “the most strenuous efforts [were] made to enforce clerical celibacy.”

Pope Alexander II even suppressed the Liber Gomorrhianus, a work by St. Peter Damian published around 1049 AD that describes the shocking extent of homosexuality in the priesthood, notes Boswell.

Peter the Chanter and his student Robert of Courson (1219) considered homosexuality in the priesthood so “pernicious and ubiquitous” that Chanter was in favor of the Fourth Lateran Council abolishing clerical celibacy altogether, writes Dyan Elliott in The Corrupter of Boys: Sodomy, Scandal, and the Medieval Clergy.

Documents from this period show “traditionalist” clergy arguing for clerical marriage against pro-celibacy “reformist” monks who prefer sex with men to the love of a wife.

Around 1060 AD, Bishop Ulric of Imola wrote to Pope Nicolas II urging him not to prohibit marriage for clergy since priests will seek sexual release by “forcing themselves on their fathers’ wives, not abhorring the embraces of other men or even of animals.”

A Treatise on Grace (ca. 1075 AD) predicted that by forbidding the “naturalness of marriage to one woman,” priests will be tempted to engage in “unnatural” practices, including “cursed sodomitical fornication.”

What you practice in private you will sooner or later want to legitimize in public, whether it is homosexuality or pederasty. Despite its valiant efforts to address the current pestilence of homosexuality, The Breached Dam does not offer a solution because it does not address the root of the problem — the failed experiment of clerical celibacy.

Surely St. Paul wasn’t wrong when he explicitly instructed bishops and priests to be “the husband of one wife” (1 Timothy 3:2, Titus 1:6)? Could obedience to the inspired and inerrant words of Holy Scripture reduce the problem of “too much faggotry” in the Roman priesthood and deal a fatal blow to the homosexual revolution promoted by Catholic priests?

 

Dr. Jules Gomes, (BA, BD, MTh, PhD), has a doctorate in biblical studies from the University of Cambridge. Currently a Vatican-accredited journalist based in Rome, he is the author of five books and several academic articles. Gomes lectured at Catholic and Protestant seminaries and universities and was canon theologian and artistic director at Liverpool Cathedral.