The Life and Times of Abp. John R. Quinn & Friends – Part II

By Randy Engel  

A Study of the West Coast Homosexual Network 

Part II – Archbishop Quinn Climbs the Ecclesiastic Ladder


On October 21, 1967, at the age of 38, Pope Paul VI appointed John Rafael Quinn an auxiliary bishop of San Diego under Bishop Francis J. Furey. The short but handsome Quinn became the  youngest bishop in the United States. 

It should be noted that Pope Paul VI, himself a homosexual, played a decisive role in the selection and advancement of many homosexual members of the American hierarchy, but Quinn’s appointment, as we shall see, turned out to be among the most egregious and dangerous for the universal Church.[1]   

Quinn’s Rise Up the Career Ladder 

Quinn continued to enjoy the confidence of Bishop Furey, who made him Provost of the University of San Diego College for Men, which was in the process of merging with the San Diego College for Women. Quinn also continued to serve on various diocesan councils and tribunals including the Diocesan Administrative Council – positions that would assist Quinn later in his upward bound hierarchial career. 

When Bishop Furey was  installed as the Archbishop of San Antonio, Texas in the spring of 1969, he was replaced by Bishop Leo Thomas Maher, formerly head of the Diocese of Santa Rosa. For the next three years Quinn, though an auxiliary bishop, served as pastor of St. Therese Parish while he continued his administrative work for the San Diego Diocese. 

Under Maher, the Diocese of San Diego fell even deeper into a maelstrom of homosexual and pederast vice than under Bishop Buddy, but we have no reports or evidence that this troubled Auxiliary Bishop Quinn in the slightest.

One of Quinn’s earliest Vatican appointments was his five-year term as Consultant to the Congregation for the Clergy in 1971.

On December  13, 1972, Pope Paul VI moved Quinn up the ecclesiastical ladder to Bishop of Oklahoma City-Tulsa, OK, which split shortly thereafter into the Diocese of Tulsa and the Archdiocese of Oklahoma City. In early 1973, he was named Archbishop of Oklahoma City. The Pope also named Quinn to participate in the 1974 World Synod of Bishops. 

Thus Quinn remained in a holding position until the Archdiocese of San Francisco, one of two archdioceses in California, opened up in 1977 with the retirement of  Archbishop Joseph Thomas McGucken. 

Quinn Installed as Archbishop of San Francisco 

Quinn was installed as Archbishop of San Francisco on April 26, 1977. He continued to serve the homosexual port city and Archdiocese until December 27, 1995, when he resigned at the early age of 66, well ahead of the mandatory retirement age of 75.

That Quinn was a favorite among AmChurch’s liberal establishment was demonstrated by his election as president of the U.S. Conference of Catholic Bishops in the very same year that he took over the Archdiocese of San Francisco. His election represented an important paradigm shift in NCCB/USCC politics and in the gradual shift of the Spellman/Bernardin Homosexual Collective  from the East Coast to the West Coast. 

Among Quinn’s publicly announced priorities for the Archdiocese of San Francisco were increasing priestly vocations, improved pastoral care of the growing Spanish-speaking Catholic population, and the reorganization of Catholic Charities. 

An unannounced priority was support and encouragement for San Francisco’s lay and archdiocesan homosexual clergy and institutions, including Most Holy Redeemer (MHR) Parish in the Castro (Eureka Valley)  an area that reportedly held the highest concentration of homosexuals and lesbians in the nation. 

Quinn Opposes Proposition 6

California Proposition 6, better known as the Briggs Initiative, was a historic anti-sodomy ballot initiative put to a referendum on the California state ballot on November 7, 1978. The measure  prohibited schoolteachers and other school personnel from “advocating, soliciting, imposing, encouraging or promoting private or public sexual acts defined in sections 286(a) and 288a(a) of the Penal Code between persons of same sex, in a manner likely to come to the attention of other employees or students; or publicly and indiscreetly engaging in said acts.”[2]

Proposition 6 also provided for proper hearings, written findings, and judicial review of the accused.

Note that Proposition 6 did not ban homosexual men or women from teaching positions in public schools. Nevertheless, the issue was sold to Californians as a “civil rights” discriminatory measure against “gays” and lesbians. The measure, designed to curtail homosexual propaganda and solicitation in the classroom, went down in defeat 41.57% to 58.43% thanks in part to Archbishop Quinn, Bishop Joseph Cummins of Oakland, California, and Auxiliary Bishop of Los Angeles, Juan A. Arzube.  The three clerics argued in favor of “the civil rights of homosexual persons,” and in opposition to the protection of young people from an avalanche of sodomite propaganda and sexual solicitation  in the classroom.[3]

The Tidings, the official newspaper of the Los Angeles Archdiocese, carried an ad signed by Quinn, Cummins and Arzube, as well as numerous pro-homosexual priests and nuns, calling Proposition 6 “prejudicial  and discriminatory.”[4] The very real moral issue of homosexual recruitment of minors in the captive atmosphere of the classroom was ignored. 

For the record, by the 1970’s both the Vatican and Archdiocese of Los Angeles, were aware that  The Tidings signatory, Auxiliary Bishop Arzube, a native of Ecuador, was a pederast – a hunter of young boys. He was accused of sexually abusing an 11-year-old boy from 1975-1976 while working at St. Alphonsus Catholic Church in East Los Angeles. Although Arzube denied the allegations, he admitted he trained altar boys in the bedroom of his rectory apartment.[5]

On December 17, 2003, a civil lawsuit was filed in Los Angeles Superior Court against the Archdiocese of Los Angeles on behalf of 17 victims of clerical sex abuse, 15 of whom were males. Included in the 46-page lawsuit was a detailed description of a diocesan pederast ring, led by Bishop Arzube and homosexual Bishop Patrick Ziemann, that specialized in corrupting adolescent boys studying for the diocesan priesthood at “junior” seminaries. [6]

In 2007, the year of Arzube’s death, his name was included in a massive civil suit sex abuse settlement of  $660 million.

Archbishop Quinn and the Ferrario Scandal

One of the earliest homosexual/pederast cases Archbishop Quinn had to deal with upon his becoming Archbishop of San Francisco in the spring of 1977 was the case of Bishop Joseph A. Ferrario, Ordinary of the Diocese of Honolulu  – the first American bishop to be publicly accused of the sexual molestation of a male minor. The matter came under Quinn’s purview and supervision as the Diocese of Honolulu is a suffragan diocese in the  ecclesiastical province of the metropolitan Archdiocese of San Francisco.

This landmark case, and Quinn’s role in it, cemented the Archbishop’s role in the West Coast clerical homosexual network that was, and continues to be, characterized as a premeditated and organized criminal syndicate. 

Father Joseph Ferrario’s Background

Born in Scranton Pennsylvania, “Joe” Ferrario was ordained t the priesthood for the Diocese of Honolulu on May 19,1951, after having attended St. Mary’s Seminary in Baltimore, which was operated  by the Society of St. Sulpice. 

His first assignment was a teaching position at St. Patrick’s Seminary in Menlo Park outside San Francisco, also staffed by Sulpician priests but operated by the Archdiocese of San Francisco. At the time, the morally and theologically strict seminary was considered to be the preeminent seminary on the West Coast. Eight years later, Ferrario was moved to Honolulu to teach at the thriving St. Stephen’s Seminary on the island of Oahu in Kaneohe. 

In 1975, Father Ferrario was made pastor of St. Anthony of Padua Church and school in Kailua. Shortly after he settled into the parish, Ferrario met David Figueroa, a handsome 15-year-old Portuguese youth who did odd jobs around the rectory and the school. David was one of fifteen children. His mother was the housekeeper at the rectory. 

One day that same year, the young man confided to Ferrario that the former pastor of St, Anthony’s, the deceased Father Joseph Henry, had sexually abused him for ten years, since he started kindergarten. Instead of reporting the abuse to his superiors, Ferrario took over where Henry had left off. The usual grooming was deemed unnecessary as David had already been “broken in.” Since David was only 15 when the sexual assaults began, one year under the age of consent in Hawaii, Father Ferrario was guilty of statutory rape. 

According to David, money was always forthcoming after sexual services were rendered.  Additionally, he said, Ferrario began to aid the financially strapped Figueroa family.

Following his high school graduation, David, who by then was convinced that he was “born gay,” left Hawaii for San Francisco with travel expenses provided by Ferrario. Nevertheless, his sexual misadventures with  Father Ferrario continued with his home visits and when the priest visited St. Patrick’s Seminary and St. Stephen’s Seminary where the two men engaged in homosex. 

David Figueroa was 21-years-old when his affair with Ferrario ended.[7]

Ferrario Ordained an Auxiliary Bishop

Bishop Joe Ferrario

On January 13, 1978, Father Ferrario was ordained an Auxiliary Bishop of Honolulu by Bishop John J. Scanlan, the second bishop of Honolulu, assisted by Archbishop Quinn and Bishop James Timlin, Auxiliary Bishop of Scranton. 

Bishop Ferrario, who continued teaching at St. Stephen’s Seminary, was named by Scanlan as the diocese’s Vocational Director. Not generally known at the time was the fact that it was Archbishop John Quinn, not Scanlan, who had secured from Pope John Paul II the bishopric for Ferrario.

In 1980, Ferrario made an unsuccessful attempt at seducing a young St. Stephen’s seminarian who eventually left the homosexual hellhole. Eventually, the young man confessed to his father that Bishop Ferrario had propositioned him at the seminary. The father immediately contacted the Vatican’s Apostolic Delegate, Archbishop Pio Laghi, in Washington D.C. 

Laghi sent a representative to meet with the ex-seminarian and his father to extract an oath of silence from them. No follow-up action was taken by Laghi.

A year later, Scanlan received the bad news that a major scandal was in the making as Ferrario was acting out and had an ongoing homosexual relationship with another island priest. Two  Catholic whistleblowers, business executives Ted Waybright and Sue Mueller, had in their possession evidence from one of Ferrario’s former clerical lovers, as well as a list of 16 sexually active homosexual priests in the Diocese of Honolulu. 

Unfortunately, Scanlan dismissed the charges against Ferrario offhand, which forced the same two whistleblowers to take their case to the Papal Nuncio in Washington D.C. Other than to inform the Vatican of the new charge against Ferrario, Laghi had all communications between himself and Waybright and Mueller put under the Pontifical Seal, and the two whistleblowers were ordered to remain silent about their findings. 

Ferrario Made Bishop of Honolulu

On May 13, 1982, when Pope John Paul II’s  appointment of Ferrario as Bishop of Honolulu became public, Waybright and Mueller wrote to Archbishop Quinn in San Francisco, asking him to inform the nuncio of his opposition to the appointment. Quinn refused and told them to get used to the idea. 

Laghi, for his part, told the two whistleblowers to support their new bishop and to cease all communication with his office. 

Subsequent charges against Ferrario made by other concerned Catholics – including Msgr. Francis Marzen, the long-term editor of the Hawaii Catholic Herald, John H. O’Connor, editor the Catholic Lay Press, and lay activist, Patricia Morley – were deposited into the circular file of Bishop Scanlan, Archbishop Quinn, and Archbishop Pio Laghi. 

Although the homosexual colonization of the Hawaiian Islands – specifically the Diocese of Honolulu – was well underway by the late 1970’s, the full impact of Ferrario’s appointment was not felt until he came to power, after which news quickly spread via “gay” clerical networks on the mainland that the state was a haven for homosexual/pederast priests and clergy dying of AIDS. 

Under Ferrario, clerical “gay” life on the Islands flourished. Diocesan priests celebrated Masses at Dignity functions. Matched pairs of homosexual priests paraded openly at public social functions. 

Perhaps most importantly, Bishop Ferrario welcomed and imported to his diocese a large number of criminal clergy from troubled dioceses on the mainland, including:

  • The infamous homosexual and cocaine addict Msgr. William Spain of the San Diego Diocese, who was well-known to Archbishop Quinn.[8]
  • In 1985, boy-hunter Farther Arthur O’Brien, one of Cardinal James Hickey’s Washington, D.C. hideaways, was shuffled off  to Honolulu where Ferrario made him an assistant pastor at a parish in Maui.[9] He was convicted of another criminal attack on the island against a young boy but remained a retired priest for the Diocese of Honolulu under Ferrario.
  • Ferrario’s most celebrated criminal guest was Father Robert N. Burkholder of the Archdiocese of Detroit, who confessed to sexually molesting at least 23 young boys in various Michigan parishes.  Burkholder told his victims that their “bodies were gifts from God and, therefore, were to be shared with priests.” Burkholder officially retired to  Hawaii in 1985, where he continued to receive retirement checks and medical insurance from the Archdiocese  of Detroit (not the Diocese of Honolulu). He also continued to molest young boys.[10]

All of this and more took place in the Diocese of Honolulu thanks to the support and approbation that Bishop Ferrario received from his superior, Archbishop John Quinn in San Francisco.

What to Do About Most Holy Redeemer Parish?

“Sisters of Perpetual Indulgence” at MHR: Drag queens en route to receiving Communion from Archbishop Niederauer

Every Ordinary for the Archdiocese of San Francisco since the end of World War II has had to deal with the question of “What to do with Most Holy Redeemer Parish?” 

Archbishop Quinn (aka Archbishop Queen) was no exception to the rule when he was installed as the 6th Archbishop of the San Francisco – “Sodom on the Bay” and its “Shrine to Sodomy” – Most Holy Redeemer Parish in the Castro.

Most Holy Redeemer (MHR) is more than 120 years old. For the first 70 or so years, under the pontificates of Pope Leo XIII through Pope John XXIII, it remained a thriving Catholic parish of Irish, German, and Scandinavian working-class parishioners, with a convent and school.

As noted earlier, San Francisco had a burgeoning post-World War II homosexual population of more than 100,000 which eventually ghettoized in the Castro neighborhood in Eureka Valley, which had become an “international gay mecca” in need of a “gay religious sanctuary.”[11]

In 1979, under the pontificate of Pope John paul II,  almost two years after Quinn was installed as Archbishop, he (and the Holy See) faced the dilemma of either closing the then financially strapped church or providing the Homosexual Collective in the Castro with its dream sodomite sanctuary, the first of its kind in the world. Quinn, as ongoing events would reveal, chose the latter without any interference from the Vatican. 

As a replacement for the anti-homosexual pastor Donald Pyne, who was former Archbishop McGucken’s appointment, Quinn chose the hip, boots and jeans, “social justice” advocate Father Cuchulain Moriarty, whose primary interest was the Spanish community and resettlement of Central American refugees not “gays.” 

Moriarty’s liberalism, however, laid the groundwork for the next pastoral  appointment in 1982 of a full-blown homosexual advocate in the person of Father Anthony McGuire, who gave a new interpretation to the traditional Marian hymn, “Hail Holy Queen.!”[12]

The transformation of MHR into a male homosexual “church” dominated by an all-inclusive AIDS “ministry,” with the encouragement and support of Archbishop Quin, is recorded in homosexual Jesuit Father Donal Godfrey’s book, Gays and Grays – The Story of the Gay Community at Most Holy Redeemer Catholic Church.[13]

It appears to be a tragic irony that, while early AIDS cases had a devastating effect on the individual homosexuals who had contracted the disease and their families, it proved to be a boon  financially and otherwise – to the Homosexual Collective and to the Archdiocese of San Francisco’s Catholic Charities.  

For years, Quinn took the public relations highroad and basked in the sun of having MHR incorporate the first hospice in the world specifically for AIDS patients.[14]

The Gift of AIDS

In his book, Godfrey quotes Rev. Bob Arpin, a San Francisco diocesan priest and “gay” activist who died of AIDS:

God has a wonderful sense of humor…. The ones who are rejected by society as having perverted love are the ones teaching the world to love again, and teaching the world the meaning of life.”[15]

As insider, Richard L. Smith, author of AIDS, Gays, and the American Catholic Church explains:

The AIDS epidemic is a moment when the gay community and the Catholic church come together in the face of immense human pain. We can hope that, without abdicating their respective identities and values, these two cultures can nevertheless find common ground on which to meet. In this tragic moment, may the structure of war give way to the structure of dialogue. May extravagant compassion be extended, profound truths be shared, rich stories be told, and amazing discoveries be made about the vastness of love and life.[16]

According to Godfrey, it is this kind of “dialogue’ that has been going on at MHR for decades:

Most Holy Redeemer is an example of a run of the mill parish becoming a mission outpost. It is an example of the fact that unless the church can become open and inclusive to the gay community it will have nothing to say to a whole generation of gay people, simply becoming irrelevant.[17]   

… The challenge today is to see homosexuality as a blessing rather than as a curse, and then the church’s pastoral role is to help gay people embrace who they are, created in the image of God. Can people be helped to see their sexual orientation as part of their Christian calling and vocation? As I suggested in a homily at MHR [wearing rainbow vestments] we need new models of holiness and Most Holy Redeemer shows the wider community models of people who are holy and gay at the same time.[18]

Quinn Patronizes MHR

Thanks to Godfrey, we have a reasonably accurate record of the archbishop’s activities at MHR. We know that Quinn was a supporter of MHR’s “Outreach” programs to attract formerly “disenfranchised gays,” lesbians, and “transgenders,” and he was a frequent visitor to MHR and to neighboring homosexual outlets like the Metropolitan Community Church.[19]

According to MHR pastor, Zachary Shore (1990-2002), it is not surprising that MHR and the Metropolitan Churches have formed a holy union.[20] The homosexual group, Dignity, founded in San Francisco in 1973, was active at MHR, for many years.[21]

When the Congregation for the Doctrine of the Faith issued the document “On the Pastoral Case of Homosexual Persons” on October 1, 1986, Quinn was openly upset by the use of the terms “disordered” and “intrinsically evil,” which he said were offensive to the homosexual community.[22]

Quinn argued that the CDF statement would be viewed by homosexuals “as an act of immense cruelty in the face of all this suffering” [AIDS]. He said, “When the document came out, all I could do was sit back and watch what happened and it did happen. And to this day it has never been forgotten.”[23]

Although many members of MHR had regularly marched in the annual San Francisco Gay Freedom/Gay Pride Day prior to 1998, that year, parishioners marched under an MHR banner reading “MOST HOLY REDEEMER CATHOLIC CHURCH,” with pastor Zachary Shore, Quinn’s third appointee) dressed in full priestly regalia blessing the parish’s Pride participants.[24]  

In his book, Godfrey praises Quinn for acknowledging “gay” Catholics and the “gifts they brought to the Church.” 

“That Quinn grew in sensitivity and understanding of the gay community was owing to his experience of, and love for, the parish of Most Holy Redeemer,” he says.[25]

As the above record demonstrates, over the 18 years that Quinn served as the Archbishop of San Francisco, and the 22 years he served as Archbishop Emeritus of San Francisco, at which time he remained active in California and Vatican hierarchical politics, traveling the world over, he never criticized or took punitive action against Most Holy Redeemer’s wayward pastors, officers, or parishioners. Nor did the Holy See take such action under Popes Paul VI, John Paul II, Benedict XVI, or Francis. 

“Leather and S&M” Comes to MHR

Knowing that it is in the very nature of vice and perversions to recruit and expand, it is not surprising that, over a period of time, Most Holy Redeemer came to embrace an extended sadomasochist/leather and chains (S&M) subculture. 

I say “extended” because sodomy is, in essence, a sadomasochistic act. Once an individual begins to engage in homosexual acts, he will combine his gender inferiority complex with a pleasure addiction to produce sexual acts marked by repetition, compulsion, and graduated perversity.[26]

Promoters of S&M have reported an increased interest in homosexuals in the leather scene, with the acceptance of one’s S&M proclivities termed “a second coming out.”[27]

The name Patrick Mulcahey comes up quite frequently in Godfrey’s book, including the author’s Acknowledgements in which the former is described as “a friend, three-time Emmy winning writer [of daytime television soaps], and parishioner at MHR.”[28]

Actually, Mulcahey is [or was?] more than a mere parishioner at MHR, as will soon become abundantly clear to the reader. 

The Making of a “Kink/BDSM/fetish” Advocate 

Born in Syracuse, N.Y. in 1958, the self-described “tall, skinny blond” young man with a writing talent studied at Yale University, and at the age of 26 launched a decades-long successful script writing career beginning with Proctor and Gamble T.V. Productions soap opera series, Texas (1980) and continuing on to Guiding LightGeneral Hospital  and the Bold and the Beautiful. He is the recipient of numerous Emmy Awards and Writer’s Guild nominations and awards. 

However, in a series of relatively recent speeches and interviews for Leatherati Online,[29] the 64 year-old Mulcahey reveals a somewhat unsuccessful and troubled youth.

According to Mulcahey, he was not “born” a leather/kink male, any more than he was “born a homosexual,” two theories he (correctly) rejects. However, there were events, relationships, and environmental factors, etc. that “made” him one. 

Looking back, he says, “It’s clear nothing has driven me more consistently, more powerfully and confoundingly than my quest for sexual fulfillment.” 

Starting with his “secret little boy gratification,” which included an early habituation to masturbation, and attraction to nude male figures and his own child-version of male “bondage porn,” Mulcahey, a former altar boy, says he experienced his first homosexual act with an older man in his puberty. This act, he says, “got him locked up in an adolescent psych ward for two years,” but, “luckily only one of them favored shock treatments,” he says with a note of sarcasm.[30]

At the age of 22, he experienced his first adult experience with bondage with a stranger who had picked him up in Provincetown, Mass., a popular destination for homosexuals. It was a turning point for him, he states, and he’s been “playing with rope, men, pain, trust and power,” aka, “the kink/BDSM/fetish” game for more than 50 years to date.[31]

This writer has not been able to pinpoint when Mulcahey joined Most Holy Redeemer, possibly in the late 1990s or early 2000s, but his presence was marked by a rise in the parish’s already simmering homosexual/leather subculture.

It was during his tenure at MHR that the parish hosted many homosexual/lesbian/groups on its premises under the umbrella organization of the “Inter-Club Fund,” whose members include the Golden Gate Guards (SF Leather/Levi club/defunct), the Alameda County Leather Corps (BDSM), the Defenders (Dignity’s homosexual/leather affiliate), the SF Phoenix Uniform Club ( Leather folk), the Sisters of Perpetual Indulgence, (men dressed in drag as nuns with obscene names), and SF Dykes on Bikes  (Lesbians riding motorcycles).  

Mulcahey is currently  proselytizing on behalf of the National Coalition for Sexual Freedom, a charity backing BDSM, swinging and polyamory (open sexual relations), and the pro-abortion Woodhull Sexual Freedom Alliance. He is a proud member of the Society of Janus – a San Francisco-based “BDSM “ [bondage, discipline, dominance, submission and sadomasochism] support group.”

He served  for four years as the Program Director for the San Francisco Leathermen’s Discussion Group – which meets the “educational needs of the men’s BDSM/leather community,” and The 15 Association – a club for homosexuals into BDSM. He was on the Board of Directors for The Butchmanns – an organization that provides weekend camps for hands-on training in basic sadomasochist practices, protocol and rituals, and a view of leadership and obedience through the lens of “Master/slave dynamics.” He also served on the Board of Masters and slaves Together International ( MAsT), which was founded in San Francisco to support male and female homosexuals in Master/slave relationships.

Master/slave relationships? Did you read that right? 

Yes, Mulcahey keeps a slave, Patrick, at home in the North Cascade Mountains of Washington State – a young man who appears to be maybe half as old as his master. I have a picture of the two men, but have withheld it lest the reader puke. Although Mulcahey is not an enthusiast for marriage, he did “marry” his slave in a ceremony carried out at San Francisco’s City Hall by Guy Baldwin of SlaveCraft fame.[32]

Mulcahey also conducts Master/slave workshops which features a “collaring ceremony,” and is closely connected to Master Taíno’s  Leather/Master/slave Training Academy where “Goodness, truth and beauty come first.”[33]

So, tell me now, how is it that Patrick Mulcahey – given his background and connections to the homosexual/bondage/discipline,/dominance/ submission/, sadomasochism subculture that he, himself, promoted at Most Holy Redeemer – came to be the Vice-President of the MHR Pastoral Council (2000-2008) and a Eucharistic Minister of [Holy] Communion at MHR “Masses” (October 2007 till…)?[34]

The answer is, of course, Most Holy Redeemer hasn’t been a true Catholic parish since Archbishop Quinn was installed in 1977, regardless of all the religious trappings that adorn the church. This tragedy has been compounded by the fact that MHR has come to be seen as a “model” for “gay” activists who have created “gay” ministries in vulnerable liberal dioceses across the nation. 

As I have recorded in a series of earlier articles on MHR:

“Gay ministries” in churches transform parishes into political and propaganda cells for “gay” activism. They undermine authentic Catholic teachings on Faith and morals. “Gay” ministries systematically strip parishioners of every vestige of natural revulsion that the normal person experiences when initially confronted by sexual perversion. Rather than helping the homosexual extricate himself from the vice to which he has become habituated, “gay” ministries confirm the homosexual in his sin and bind him ever tighter to the Homosexual Collective which frowns upon defectors. “Gay” ministries recruit like the Army, especially among vulnerable youth. “Gay” ministries have gone to great lengths to cover up the historical fact that pederasty, that is, sexual acts between an adult male and a minor male, has been the most universal and pervasive form of homosexuality from ancient to modern times.[35]

Most Holy Redeemer was Quinn’s legacy to San Francisco’s Catholic population, and a deadly legacy it continues to be to this day. 

(To be continued)

[1] Pope Paul VI played a role in the advancement of homosexual prelates Joseph Bernardin, Terence Cooke, John Wright, Rembert Weakland, George H. Guilfoyle, Francis Mugavero, Joseph Hart, Joseph Ferrario, James Rausch, and others. The knowledge that a homosexual sat on the Chair of Peter spread like wildfire throughout the “gay” international network and served as an inducement for homosexuals to enter the priesthood and religious life. It even inspired the unthinkable including a Catholic church operated by homosexuals, aka, Most Holy Redeemer in the Castro, and a religious order or community composed exclusively of sodomites, aka, the St. Matthew Community in Manhattan. Source: Randy Engel, The Rite of Sodomy, The five-volume set is currently available at Vol. 5, and earlier references in the series presents the evidence against Giovanni Battista Montini, later, Pope Paul VI.  

[2] 1978 California Proposition 6 – Wikipedia.

[3] LGBTQ history: Catholic opposition to the Briggs Initiative – Chris Damian

[4] Angelus – February 1979 – Angelus Press, “Sacrilege,” Vol. 2, No.2.

[5] arzube – (

[6] Randy Engel, The Rite of Sodomy, Export, PA, 2006, pp. 808-809. The five-volume set is currently available at

[7] All the details on the Ferrario-Figueroa relationship are taken from The Rite of Sodomy, pp. 764-766.

[8] Engel, The Rite of Sodomy, p. 770.

[9] Ibid.

[10] Ibid. See also Fr. Robert N. Burkholder – (

[11] Donal Godfrey, Gays and Grays – The Story of the Inclusion of the Gay Community at Most Holy Redeemer Catholic Parish in San Francisco, Lexington Books, 2007, pp.12-13.

[12] Ibid., p. 34.

[13] Quinn’s later involvement with MHR centered almost exclusively on AIDS. In the mid-1980s, the church’s former convent was turned into a Coming Home Hospice for AIDS patients. Unfortunately, Masses and traditional devotions like the “Forty Hours Devotion” held for homosexual AIDS patients were marred by ecumenical distortions, and the desire not to offend the listeners. All references to “morality” were systematically avoided. Strict Church prohibitions regarding the communal celebration of the sacrament of penance with general confession and general absolution were ignored. See the Catholic Catechism #1483. Every form of obscene entertainment at MHR, including the blasphemous antics of the Sisters of Perpetual Indulgence was justified if the funds raised were designated for AIDS relief.  

[14] Donal Godfrey, Gays and Grays, p. 89.

[15] Ibid., p.70.

[16] Ibid., p. 94.

[17] Ibid., p. 160.

[18] Ibid.

[19] Ibid., p. 53.

[20] Ibid, p. 63, footnote. 70.

[21] After Pope John Paul II visited San Francisco in the fall of 1986, Quinn withdrew his support of Daignity.

[22] Ibid., p. 48.

[23] Ibid., 149.

[24] Ibid., p. 112.

[25] Ibid., P. 53.

[26] Randy Engel, p. 404.

[27] Ibid., p. 401.

[28] Ibid., p. ix.

[29] Leatherati Online is a leather and kink community lifestyle blog.

[30] Mulcahey, key note speech, “Sin in the City,” March 1, 2015. Reprinted by Leatherati Online.

[31] Ibid.

[32] Mulcahey, “Five Weddings, Four Lawyers, Three Ghosts, One Bound Bear,” October 28, 2014, Leatherati. 

[33]Mulcahey Leather Reign 2012 Keynote address. Leatherati,  reported by Leland Carina.

[34] California Catholic Daily, “Most Holy Redeemer ex-parish council offer, friend of USF’s Donal Godfrey Keeps ‘slave.’” September 3, 2010. Readers ca subscribe to the California Catholic Daily at These brave folks have been reporting world-wide on the obscene and blasphemous antics at MHR for decades, but the Holy See has yet to take action.  

[35] Randy Engel, “The Latest USCCB Dog and Pony Show,” Catholic Family News. See Articles by Randy Engel for Web Site (