A search on the internet will provide a long list of notable converts to Catholicism. Many of these converts shared how they found the teachings of the Catholic Church to represent a fuller representation of the truth than what they encountered in other Christian denominations or religions. Several converts, like Father Richard John Neuhaus and Vice President JD Vance, who compared abortion to child sacrifice, attribute their conversion in part to the Catholic Church’s strong pro-life teachings.
Several ministers who converted and were ordained as Catholic priests, often with wives and children, did not want to remain in a pro-LGBTQ denomination in which they reported to a gay or lesbian bishop. Unfortunately, after converting, many ministers discovered they are now ministering in dioceses under the supervision of homosexual bishops who, like Chicago Cardinal Blase Cupich, Washington Cardinal Robert McElroy, Albany Bishop-elect Mark O’Connell, and other closeted bishops, have no problem in giving communion to pro-abortion politicians.
When Pope Leo XIV did not speak out against Chicago Cardinal Blase Cupich’s intention to honor pro-abortion Senator Dick Durbin; when he quietly reconfirmed outed homosexual Cardinal Víctor Manuel “Tucho” Fernández as the Prefect of the Dicastery for the Doctrine of the Faith; when he neither abrogated Fiducia Supplicans, which allows for the blessing of same-sex couples, nor Traditionis Custodes, which limits the Traditional Latin Mass (TLM); and when he did not apologize for the desecration of St. Peter’s Basilica by the LGBTQ pilgrimage on September 6, 2025, converts, who appreciated the Catholic Church’s adherence to pro-life/pro-family biblical teachings and its refusal to adapt to the zeitgeist, are now beginning to question their conversion.
The problem is that while the Catholic Church’s official teachings on the immorality and sinfulness of abortion and homosexual behavior have not changed – as has happened in most mainline Protestant Churches – the ministerial practice and preaching of the pope, along with many bishops and priests, do not appear to support those traditional teachings. This perception was also expressed in “The God of Dialogue Has No Creed” by Chris Jackson, who wrote, “Words remain on parchment, but practice preaches louder. The modern papacy has discovered that it need not revoke doctrine, it can simply outlive it.”
Rome’s strategy to subvert doctrine through praxis, unrecognized by most Novus Ordo (NO) and Traditional Latin Mass (TLM) Catholics, was uncovered and revealed by Cambridge scholar and Rome based investigative journalist, Dr. Jules Gomes, who illustrated how even though Pope Leo XIII declared Anglican orders null and void, Pope Leo XIV and his recent predecessors have used performative stunts to demonstrate how they don’t agree with Leo XIII. In a recent article entitled, “Pope Leo’s Doublespeak on Whether Anglicans Have ‘Real’ Priests,” Gomes cogently wrote:
“In 1966, Paul VI took Archbishop Michael Ramsey’s right hand and placed his diamond episcopal ring on the Anglican prelate’s finger. Since then, popes have been bestowing gifts freighted with symbolic weight on the archbishops of Canterbury. John Paul II gave a pectoral cross to Archbishop Rowan Williams on the occasion of his enthronement. John Paul II gave Archbishop George Carey a copy of the Codex Vaticanus New Testament. Francis presented a crozier to Archbishop Justin Welby, which was a replica of St. Gregory the Great’s staff (the same Gregory who sent St Augustine to England as the first archbishop of Canterbury). These gifts go beyond tokens of diplomacy; they are semiotically subversive and performative speech acts (J.L. Austin). First, their purpose is to acknowledge publicly the archbishops of Canterbury as valid bishops. Second, they are cleverly calibrated to defenestrate Apostolicae Curae…. Leo XIII’s bull is now like a cannon without balls. Traditionalist Catholics who want to turn the clock back may fire it with gunpowder, but they can only make loud bangs without balls to demolish the target.”
Most Evangelical Protestant Churches, like those that supported Charlie Kirk and his pro-life, pro-family ministry, recognize that most gays and lesbians believe that “LGBTQ rights and abortion rights are inseparable. Consequently, these churches would never bless same-sex couples or allow pro-abortion politicians to receive holy communion. In support of biblical teachings, the Lutheran Church-Missouri Synod, which believes in the Real Presence of Christ, would deny communion to a member if he, like Eduardo Peñalver, the new president of Georgetown University, were to publicly repudiate their Church’s teachings on homosexuality.
What many people fail to realize is that the practice of blessing same-sex relationships did not originate in the LGBTQ community. Gay, lesbian, and transgender individuals and couples were not battering down the doors of Catholic rectories and chanceries demanding that their relationships be blessed. Fiducia Supplicans was instead conceived by Pope Francis, Cardinal “Tucho” Fernández, and other closeted Catholic clergy who wanted to get the Catholic community to accept homosexuality, as have most mainline Protestant Churches. For those who have been studying this matter for decades, as I have, it is clear that this document is driven by the desire of closeted and uncloseted Catholic clergy for acceptance by the laity of their clerical homosexual “relationships.” It has, for instance, long been thought that the Catholic hierarchy refuses to speak with clarity in calling homosexuals to conversions in matters of chastity for fear of backlash from the notoriously aggressive LGBTQ lobby and fear of being labeled “homophobic.” In fact, the reason for the hierarchy’s conspicuous silence here is their own homosexual behavior which they now want solemnized with a spurious ecclesiastical ceremony that amounts to seeking a “blessing for the wheels but not the bicycle.”
It appears that Francis and Fernández did not anticipate the strong negative reaction from the African episcopate, similar to how African Anglican leaders, including the Church of Nigeria, rejected the new Archbishop of Canterbury, Sarah Mullally, citing theological differences, particularly concerning issues like the ordination of women and same-sex blessings.
Unlike Pope Francis and Pope Leo XIV, neither Pope Leo X (1513-1521) who suffered from an anal fistula as the result of too much anal sex, nor Pope Julius III (1540-1555) who shared his bed with 15-year-old Innocenzo Ciocchi Del Monte whom he made a cardinal at the age of 17, attempted to get Catholics to accept homosexual behavior. Leo may claim that he is not changing the Church’s doctrine on homosexuality, but his failure to laicize over 160 bishops accused of sex abuse, and his failure to discipline countless bishops guilty of covering up abuse – mainly involving young men and boys – would lead one to conclude that he is protecting homosexual prelates (including many fellow Americans who elected him), just like countless homosexual bishops have been covering up for their homosexual predator priests for decades.
One reason Francis and Leo have been more vocal in their support of members of the LGBTQ community is that in this century, unlike the sixteenth century, the vast majority of Catholic clergy are homosexuals. Read it all in Gene Thomas Gomulka of John 18:37