Friday, November 13, 2026

ON MISSION - FOR CLERICAL HOODLUMS

By Tim Rohr



Defenders of the Neocatechumenal Way constantly trumpet all the good the Way is supposedly doing for the Church. No doubt, some people's lives have improved through their relationship with the NCW. That's wonderful. 

Meanwhile, there is plenty to naysay about: the secrecy, the hidden catechetical directory, the accusations of heresy, the demonstrable violations of liturgical norms, and so on.

But the real "crime" of the NCW is that it is an underground railroad for clergy on the run.

The underground railway was in full demonstrable swing in the Luis Camacho matter, smuggling him off to the Middle East where he enjoyed the protection of a Neocat bishop - that is, until the bishop died and Luis came crawling back. (What's the status, Archbishop?)

There is also little doubt that Apuron, after fleeing Guam in May 2016 following just one public accusation by Roy Quintanilla, found refuge with the Neocats and, ten years later, is most likely still under their protection. (And of course, providing him a lawyer all these years.)

And how many other Neocat clerics have disappeared via the underground railroad under the fake Neocat guise of "On Mission?" (BTW, remember John Wadeson?)

In 2017, the now-defrocked Adrian Cristobal disappeared from Guam under the guise of "on mission." 

Cristobal is still listed as a priest under the Archdiocese of Agana's clergy directory, but remains "on mission." - The Guam Daily Post, May 9, 2018

Cristobal was a diocesan priest. Diocesan priests are not missionaries. But the NCW crafted the "on mission" loophole to hide clerical hoodlums like Cristobal.

Following is a copy of the Post story:

Former church chancellor accused of 15 years of abuse

A 33-year-old man has come forward alleging he endured nearly 15 years of sexual molestation and abuse at the hands of Father Adrian Cristobal, the former Archdiocese of Agana chancellor, leading him to drugs for self-medication.

A lawsuit filed in the District Court of Guam by J.C.C., who used initials to protect his identity, alleges the abuse began when he was 11 years old and an altar boy at San Vicente Ferrer/San Roke Catholic Church in Barrigada, where Cristobal served as parish priest and continued until 2013.

J.C.C. was raised in a religious family whose members were devout Catholics and active in the church.

Beginning in 1995, J.C.C. was repeatedly sexually molested and abused by Cristobal and the boy was forced to perform sexual acts on the priest at San Vicente School where he attended classes, the Barrigada parish, the Maina parish where Cristobal was later assigned, Cristobal's private residence, Cristobal's vehicle, and Cristobal's private beach in Ipan, the civil complaint states.

For the first few years, the sexual abuse happened almost every day while J.C.C. would help before or after Mass, the lawsuit states. The priest would give J.C.C. and other altar boys money to buy food at Subway or get snacks at a store.

The boy had been changing after serving Mass when Cristobal taught him how to properly tuck in his shirt and allegedly used the opportunity to fondle and grope the minor.

As the sexual abuse progressed, the boy would try to fight off Cristobal and he would try to run away but the priest would block and lock the door, causing J.C.C. to be terrified because "he had to go through three rooms and three locked doors to escape," the lawsuit stated. "As a young boy, J.C.C. feared for his life and sometimes thought Cristobal would never let him out."

During a retreat at the beach, J.C.C. was required to sleep in the same tent as Cristobal, other priests/deacons and some of the other boys. While in the tent, Cristobal allegedly sexually abused and molested the boy.

Escalating pattern of abuse

The abuse escalated from fondling, groping, masturbation and oral copulation to penetration, the lawsuit alleged.

Cristobal seized every opportunity to molest J.C.C., said attorney David Lujan, who represents the victim.

On one occasion, J.C.C. was called to Cristobal's office where he found the priest allegedly watching porn on his laptop and masturbating. The complaint alleges Cristobal pulled the boy on his lap and started performing sexual acts on him and forced the boy to perform sexual acts on him.

After saying Mass for the elderly at St. Dominic's in Barrigada Heights, Cristobal allegedly took the boy on several occasions to a secluded lookout and forced the boy to perform sexual acts.

Lujan said his client kept silent about the abuse because he was ashamed and embarrassed.

"He did not how to handle the pain he was enduring and acted out, rebelling and using drugs, which resulted in his getting kicked out of San Vicente Catholic School," the lawsuit states.

In 1997 or 1998, at the age of 14, J.C.C. quit serving as an altar boy but was required to attend confirmation classes where he tried to avoid Cristobal.

The civil complaint alleges Cristobal continued to reach out, and contacted J.C.C.'s family and requested his help around the parish. The boy did not want to go but obeyed because his family didn't have money and most of the time, Cristobal agreed to pay the boy for his help.

Cristobal would force himself on the boy and would not pay him until the boy fulfilled the priest's sexual desires, court documents stated.

The sexual abuse continued even after Cristobal was assigned to the Maina parish in 2011.

It's alleged that J.C.C.'s drug problem worsened as he turned to drugs to self-medicate. "When he learned that J.C.C. had a drug problem, (Cristobal) took advantage of it and would use the money to lure J.C.C. in exchange for sexual pleasure," court documents state. This alleged activity continued until J.C.C. was 25.

Similar complaint against Cristobal

This is the second civil complaint accusing Cristobal of sexual abuse.

A man with the initials L.J.C. filed a similar civil complaint alleging he had been sexually abused by Cristobal while serving as an altar boy between 1995 an 1997.

Cristobal is still listed as a priest under the Archdiocese of Agana's clergy directory, but remains "on mission."

Archbishop Michael Byrnes has called for Cristobal's return in light of the sexual abuse allegations as well as his alleged mismanagement of Chancery funds and the seminary.


Cristobal would eventually be kicked out of the priesthood (defrocked, laicized) by Archbishop Michael J. Byrnes in December 2020. LINK

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Sometimes - I believe - God has a way of sending a message - years later. 

For many years, I have known that Cristobal was partly behind the plot that destroyed my family and attempted to destroy me. I got close to proving this in court when my court case was mysteriously suspended and never continued. 

However, just now, as I wrote this post, I noticed the date of the above story outing Cristobal's history of sex abuse: May 9, 2018 - the very same day I was publicly accused of being a wife-beater and sexual molester of my own children, beginning that very night on KUAM, and continuing via other local media for the rest of the week. 

I knew Cristobal and the Neocats were behind it. A few weeks earlier, the Vatican had released its verdict finding Apuron guilty, whereupon Apuron said: “God is my witness; I am innocent and I look forward to proving my innocence in the appeals process.”

I knew that Apuron intended to prove his "innocence" by proving that he was a victim of "Tim Rohr and his associates," who, as Apuron alleged, were in kahoots with a Chinese gambling interest to turn RMS into a casino. That was his story.

And destroying me personally was the first step.

He failed.

And so did Cristobal.

I'm still here. 

They aren't.

May 9, 2018. That's when they began their attack on me. And that's the day Cristobal went down.

Here is a LINK to a file on most Cristobal stories. 

Thursday, November 12, 2026

LIKE A MAFIA SYNDICATE

By Rodney



When Injustice Outweighs Truth

A mother whose minor daughter was allegedly abused by a Neocatechumenal priest has dared to challenge Kiko Argüello—and, apparently, the Vatican’s impressive wall of silence.

Her appeal also raises an uncomfortable question for the cardinals who seem determined to look the other way: how many complaints must be brushed aside as 'mere complaints' before the Church considers them worthy of an investigation?

Are allegations of abuse now merely administrative inconveniences to be filed away and forgotten? Must a victim produce a tragedy—or perhaps even a dead body—before anyone in the Vatican decides that something might be seriously wrong? They have even looked aside when a dead body has been produced.

Perhaps the hierarchy is waiting for a miracle: not the miracle of justice, but the miracle of these complaints simply disappearing.

For an institution that speaks so confidently about truth, morality and the protection of the vulnerable, its apparent reluctance to confront these allegations is both shameful and deeply revealing.

Kiko Argüello may command a movement, and the cardinals may command the corridors of the Vatican, but neither should be above scrutiny or accountability. The Church cannot preach compassion from the pulpit while practising indifference and cruelty in the corridors of power. - for mercy to the perpetrators is cruelty or rather torture to the victims.

When the Church closes its eyes to the suffering of the vulnerable, it should not be surprised when people begin to question whether the Cardinals at the Vatican are protecting the faithful or protecting itself and the criminals within the Church and thus behaving like a Mafia Syndicate. 

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Rodney provided this LINK to the original article. The article is in Spanish. Following is an AI summary of the article. 

The story is very reminiscent of the Luis Camacho Affair.


When Injustice Weighs More Than the Truth: A Mother Challenges Kiko Argüello and the Neocatechumenal Way

By José Carlos Enríquez Díaz | Published on Religión Digital

Core Premise

The opinion piece examines an open letter written by a mother in Ecuador to Kiko Argüello, the founder of the Neocatechumenal Way, alleging that her minor daughter suffered abuse within a community linked to the movement. The author frames this not merely as a criminal or legal matter, but as an uncomfortable mirror for the Catholic Church, forcing it to confront whether it prioritizes Gospel truth and the protection of victims over institutional self-preservation.

Key Arguments

  • The Mother's Allegations: According to the mother's account, the priest involved allegedly admitted to the actions on multiple occasions—including in community settings—and there are reportedly messages and audio recordings in which he takes responsibility. While the author notes that judicial and ecclesiastical authorities must evaluate these claims with due prudence, he highlights the mother's description of the institutional response: minimizing the events, offering spiritual reinterpretations, and asking for silence to avoid scandal.

  • Institutional Self-Protection: Drawing on organizational sociology, Enríquez Díaz discusses how high-cohesion groups can develop closed or sectarian-like dynamics. When internal loyalty and image protection override self-criticism and victim support, an institution shifts from being a space of accompaniment to a system of self-defense—handling conflicts internally, resisting external authorities, and spiritualizing ethical or legal failures.

  • Gospel Standards vs. Ritual Formalism: The author contrasts institutional cover-ups with clear biblical mandates, citing Jesus's warning against harming children (Mark 9:42; 10:14) and his critique of religious hypocrisy that prioritizes outward appearances over justice and mercy (Matthew 23:25–26).

  • Coherence in Everyday Life: To illustrate the tension between external rigor and everyday ethics, the author shares a personal observation of a priest who strictly enforced liturgical norms (such as objecting to parishioners receiving Communion in the hand) yet later cut in front of children and elderly patients waiting in line for blood tests at a hospital. The author argues that this disconnect between ritual sensitivity and basic human justice damages the credibility of the Christian message.

Conclusion

Ultimately, the mother's appeal to Argüello and the Neocatechumenal leadership challenges the broader Church to prove it is truly guided by the Gospel. When truth demands accountability, the author concludes, the defining measure of any religious structure must be justice, transparency, and the defense of the vulnerable—never internal cohesion or institutional reputation.