The New Gay Testament Comes to Church

Leo XIV elevates a pro-gay bishop in Honduras, Cardinal Grech blesses the women’s ordination pressure campaign, and Paris hands its churches to the Olympic “Last Supper” blasphemer

Danlí Gets a Bishop of the Francis Template

On May 15, 2026, Leo XIV appointed Patricio Larrosa Martos, a Spanish Fidei Donum missionary in Honduras and until then vicar general of Tegucigalpa, as bishop of Danlí. The Vatican bulletin gives the basic facts: born in 1960 in Huéneja, Spain; ordained in 1985; sent to Honduras in 1992; and now elevated from the Tegucigalpa environment into episcopal office.

Larrosa’s public profile is the perfect postconciliar episcopal résumé. His defining work is ACOES, the humanitarian and educational network he founded in Honduras, praised for schools, scholarships, health projects, dining halls, student residences, and social programs. The Diocese of Guadix says ACOES supports the education of more than 10,000 students and received Spain’s King of Spain Human Rights Award in 2020.

Nobody needs to deny the corporal good done by feeding children or educating the poor. Catholic charity has always included hospitals, schools, orphanages, missions, and relief for the suffering. The problem begins when humanitarian credentials become the substitute for doctrinal clarity. In the modern ecclesiastical imagination, the “good bishop” is the social project manager with a collar somewhere in the background. The cross becomes a logo for nonprofit benevolence, the Gospel becomes empowerment, sin becomes exclusion, redemption becomes listening.

That is why the remarks attributed to Larrosa ate important. Asked about homosexuality after the death of Francis, he reportedly framed the Church as “not a tribunal for judging and condemning,” but a house where “everyone is accepted, everyone is loved, and everyone is welcomed,” adding that people cannot be condemned “because of their sexual condition.”

The trick is always the same. Begin with a Catholic truth: persons must be treated with charity. Then smuggle in a revolutionary ambiguity: the moral judgment of acts begins to sound like condemnation of persons. The catechism itself says persons with deep-seated homosexual tendencies must be treated with “respect, compassion, and sensitivity,” and that unjust discrimination should be avoided. But in the very same section it states that homosexual acts are “intrinsically disordered,” contrary to natural law, closed to life, and incapable of approval under any circumstances. It also calls such persons to chastity.

So the Catholic line is clear enough for any child who has not been catechized by a press office. Charity toward persons. Condemnation of sin. A call to chastity. Hope of conversion. The modern pastoral line takes the first phrase, saws it off from the rest, and then accuses anyone who remembers the rest of being cruel.

Tegucigalpa Was Not Some Neutral Backdrop

Larrosa also emerges from an ecclesial environment that should make any serious Catholic pause.

He served as vicar general of Tegucigalpa, the archdiocese long associated with Cardinal Óscar Rodríguez Maradiaga and the scandal involving Auxiliary Bishop Juan José Pineda. In 2018, AP reported that Francis accepted Pineda’s resignation after allegations of sexual misconduct with seminarians, and that the Vatican investigation had focused both on misconduct allegations against Pineda and financial mismanagement charges involving Maradiaga. AP also noted that Francis stood by Maradiaga’s assertion of innocence regarding the financial allegations.

To be clear, Larrosa has not been personally implicated in those scandals. But the broader ecclesial ecosystem matters too. Tegucigalpa was one of the symbolic sites of the Francis-era contradiction: endless rhetoric about the poor, fraternity, simplicity, and reform, while the Church’s own structures were tangled in allegations of sexual and financial corruption.

Now a priest formed by that environment, known above all for social work and progressive pastoral language, is placed at the head of a diocese.

Again, the point is not that he has no virtues. The point is the kind of virtue now rewarded. A man may feed thousands and still be dangerous if he cannot clearly say what sin is. In fact, that is the most effective form of the modern crisis: moral confusion wrapped in visible compassion.

The Feminist Theology Pipeline

The Honduran story becomes even clearer when placed next to Larrosa’s participation in an April 2024 interreligious event organized by Ecuménicas por el Derecho a Decidir.

The group’s own website says it works from feminist theology and human rights, defends “autonomy,” “the right to decide,” and seeks reinterpretation of sacred texts that it says have historically perpetuated patriarchal oppression. It also states that the organization promotes sexual and reproductive health rights and names contraception and the possibility of abortion among the issues it advances in Honduras.

A May 2024 report on the event says the third cycle of interreligious and institutional dialogues was convened by Ecuménicas por el Derecho a Decidir, and that Patricio Larrosa participated on a panel discussing how discriminatory discourses and social norms are perpetuated from ecclesial spaces.

This is the new pastoral method in miniature. A Catholic priest appears alongside feminist theology actors dedicated to “reinterpretation,” “autonomy,” and “sexual and reproductive rights.” He speaks the language of patriarchy, exclusion, and social progress. Then, two years later, he becomes a bishop.

The Church’s moral teaching on abortion is not obscure. Even Paul VI’s Humanae Vitae declares that direct abortion, even for therapeutic reasons, is absolutely excluded as a lawful means of regulating births, and it warns that the Church cannot declare lawful what is unlawful because she is guardian and interpreter of the moral law, not its arbiter.

That one sentence alone demolishes the whole “right to decide” framework. The Church cannot become chaplain to bodily autonomy. She cannot baptize feminist theology and call it mercy. She cannot “reinterpret” the Sixth Commandment or the Fifth Commandment into NGO language. A bishop exists to guard the deposit of faith, not to launder anti-Catholic categories through soft-spoken concern for the vulnerable.

Cardinal Grech and the Holy Spirit of German Progressivism

Then comes Cardinal Mario Grech at the German Catholic Congress in Würzburg.

At the 104th Katholikentag, Grech compared synodality to a symphony in which each person contributes charisms and abilities. A German theology student, Finja Miriam Weber, asked who decides who conducts, who composes, and whether women may play every instrument in the orchestra or only certain ones. The official Katholikentag release reports the exchange in precisely those terms.

Another report says Grech answered that Jesus composes the symphony and the Holy Spirit conducts it, then told Weber, “We need people like you.” He added that critical questions help the Church better understand the Word of God.

Of course he did.

This is the entire synodal machine in one unbearable metaphor. The Holy Ghost is invoked as the conductor of an orchestra in which the German reform class keeps demanding a solo.

But the question of women’s ordination is not an unresolved seating chart. Even John Paul II’s Ordinatio Sacerdotalis declared that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment must be definitively held by all the faithful. It also explicitly said the matter pertains to the Church’s divine constitution.

So what exactly are these “critical questions” helping us understand? The Church has no authority. That is the answer. No authority. Not “insufficient consensus.” Not “further discernment required.” Not “local instruments awaiting symphonic integration.” No authority.

The modern synodal genius consists in keeping closed questions emotionally open. Nobody has to declare women’s ordination formally possible. They merely keep platforming the pain of those who demand it. They keep praising their courage. They keep saying, “We need people like you.” Then they wonder why ordinary Catholics conclude that the old doctrine is being softened for eventual disposal.

The Parisian Sanctuary as Cultural Playpen

And then Paris, because apparently the Church in Europe has not finished humiliating herself.

For Nuit Blanche 2026, the City of Paris announced Barbara Butch as the artistic director of the 25th edition, placing the festival under the sign of “love” as a living, collective, engaged force.

One installation, Sous la peau du ciel, is scheduled for the Church of Saint-Laurent in Paris on June 6–7, 2026. Sortir à Paris describes it as an immersive and participatory sound installation in which anonymous voices deposit wishes, prayers, desires, and intimate thoughts, which are then transformed into living sound material mixed with lightning and atmospheric phenomena. The same report notes that the 2026 Nuit Blanche program is directed by Barbara Butch.

That would already be grotesque enough as a matter of basic sacred space. A Catholic church is not a participatory sound bath for anonymous desires. It is consecrated for the worship of God.

But the Barbara Butch connection makes it worse.

During the 2024 Paris Olympic opening ceremony, AP reported that organizers apologized after a tableau evoked Leonardo da Vinci’s Last Supper and featured DJ Barbara Butch flanked by drag artists and dancers. AP also reported that the French bishops deplored “scenes of derision” mocking Christianity, while the artistic director distanced the tableau from Last Supper parallels and framed it as a celebration of diversity.

The Tablet reported that Butch posted an image comparing the Olympic tableau to da Vinci’s Last Supper with the comment, “Oh yes! Oh yes! The new gay testament!” before deleting it.

Now the “new gay testament” class gets churches.

That is the story. The point is the symbolic permission. A figure associated worldwide with one of the most notorious anti-Christian cultural spectacles of recent years is entrusted with a citywide artistic program that includes installations in churches. And the Church’s custodians, once again, seem content to provide the building.

The Pattern Is the Point

Danlí, Würzburg, Paris.

A bishop of social action with soft language on homosexuality. A synod cardinal encouraging the next generation of women’s ordination agitators. A church in Paris folded into a cultural festival directed by the face of the “new gay testament” spectacle.

This is not a series of unfortunate coincidences. It is how the revolution now governs: appointments, platforms, gestures, permissions, metaphors, festivals, and pastoral phrases. Rarely a clean doctrinal declaration. Always an operational shift.

The old Catholic order built churches to house the sacrifice of the Mass. The new order offers them for curated experiences. The old Catholic bishop guarded the faith. The new bishop accompanies ambiguity. The old Catholic Rome answered heresy. The new Rome hosts a listening session and thanks the questioner for her courage.

The tragedy is that millions of ordinary Catholics still think they are watching mismanagement. They are watching a rival religion settle into the furniture.

And it knows exactly which doors have been left open.

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