Cardinal says priest who sent favorable letters to U.S. judge about El Mencho’s children ‘messed up’
Cardinal Francisco Robles Ortega criticized a priest for sending favorable letters to a U.S. judge on behalf of the convicted children of slain drug lord El Mencho. Father José Dolores Aguayo, a priest in Zapopan, Jalisco, wrote to U.S. Judge Beryl A. Howell seeking clemency for Rubén and Jessica Oseguera. The Cardinal suggested the priest's actions were more complex than simple recklessness, stating he "messed up." Aguayo's letters, sent in 2021 and 2025, described Jessica Oseguera as philanthropic and interested in studying the Word of God. Jessica Oseguera pleaded guilty to money laundering and conspiracy charges related to the Cartel Jalisco Nueva Generación (CJNG) and was sentenced to 30 months.
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A Mexican priest, Father José Dolores Aguayo González (Father Lolo), faces scrutiny for sending letters to U.S. Judge Beryl A. Howell advocating clemency for Rubén Oseguera González (El Menchito) and Jessica Johanna Oseguera, children of slain drug lord Nemesio Oseguera Cervantes (El Mencho), leader of the Cartel Jalisco Nueva Generación (CJNG).1 2 3 El Mencho was killed by Mexican forces on February 22, 2026, sparking violence.1 The letters, revealed by journalist Laura Sánchez Ley, were sent in 2021 and January 2025.1 2 3
In the 2021 letter, Aguayo described Jessica Oseguera, convicted of money laundering and conspiracy (sentenced to 30 months), as kind, philanthropic, and faith-interested after knowing her for five years through parish activities.1 2 3 The 2025 letter portrayed Rubén Oseguera, serving life for drug trafficking, as from a devout family, reflective via Scripture, and touched by God's mercy, based on spiritual direction through letters and calls with his family.1 2 3 Aguayo clarified the first letter responded to the judge's request for his personal assessment post-guilty plea.2 3
Cardinal Francisco Robles Ortega, Archbishop of Guadalajara, stated the priest acted in good faith but "messed up" due to imprudence and inexperience, calling the issue "far more complex."1 2 3 The Archdiocese's February 28 statement affirmed pastoral support for the family but criticized lack of prudence in not consulting authorities.1 2 3 Robles noted Aguayo continues parish duties; the Church must aid criminals' families, like Masses for the deceased.2 3
Aguayo defended providing spiritual ministry, arguing the Church cannot reject those seeking reconciliation, even public figures.2 3 He emphasized conversion, human error, and sacraments like reconciliation, without denying earthly punishment.2 3 No authorities have contacted him, and he claims alignment with Church precepts.2 3
Father José Filiberto Velázquez urged caution with crime figures to avoid ambiguity or impunity, prioritizing victims and justice alongside mercy.1 He stressed Gospel accompaniment without whitewashing, plus state adherence to human rights in operations like El Mencho's killing.1 The controversy highlights Church tensions in violence-torn Mexico between pastoral outreach and moral clarity amid cartel influence.1 2 3
Does the Church’s duty to advocate for sinners conflict with legal advocacy?
The Catholic Church's duty to advocate for sinners—rooted in the pursuit of their eternal salvation through mercy, correction, and accompaniment—does not conflict with legal advocacy, whether ecclesiastical or civil. Instead, these dimensions are intrinsically linked, as juridical processes serve pastoral ends by upholding justice, protecting the vulnerable, and fostering repentance without granting impunity. Church teaching consistently integrates mercy with the demand for accountability, ensuring that advocacy for sinners promotes their conversion while denouncing grave harms like exploitation.
The Church's mission prioritizes salus animarum (the salvation of souls), compelling her to intercede for sinners with compassion, seeking their pardon through repentance rather than exclusion. This advocacy mirrors Christ's shepherding, welcoming the lost while calling them to holiness.
Accompaniment without condoning sin: As St. Augustine explains, bishops promote human welfare by securing pardon, but only for those corrected from sin, rejecting "impunity in evil-doing." True welfare lies in "well-doing," not evasion of consequences. The Church, like Noah's ark, receives both righteous and sinners, harboring them under one roof but demanding a change of life aligned with sacraments and moral order.
Pastoral mercy in practice: In contexts like human trafficking, survivors (often sinners by circumstance or coercion) receive protection, psychological aid, and encouragement to cooperate in prosecutions—without compulsion—to avoid further trauma. This fosters trust and healing, as Church personnel build bridges to legal processes. Similarly, the Church's holiness embraces sinners for purification, doing penance with them while refusing to deem the institution itself sinful.
This duty extends to migrants and asylum seekers, where the Church defends their dignity against exploitative policies, affirming nations' border rights alongside obligations to protect life from persecution.
Legal advocacy in Catholic teaching is not adversarial to mercy but a pastoral instrument for justice, ordered to souls' salvation. Ecclesiastical tribunals and civil engagement embody Christ's mandate for intra-ecclesial order.
Juridical activity's pastoral nature: Pope John Paul II states that "juridical-canonical activity is pastoral by its very nature," uniting law and shepherding to realize Christ's justice. Without this, souls cannot reach heaven, as pastoral work inherently includes observing Church law and rights. Pope Leo XIV echoes this: procedures have "pastoral value," demanding fidelity to justice with love and prudence. Pope John XXIII affirms that even guilty verdicts or limited accusations aim at salvation, providing means to avert damnation.
Civil law applications: In anti-trafficking efforts, the Church urges training for law enforcement, prosecution of corrupt actors, and survivor advocacy per international standards—always respecting dignity. USCCB critiques asylum rules curtailing protection as unlawful and anti-Gospel, advocating humane procedures grounded in migrants' imago Dei. Pastoral training in Africa integrates migration law, human trafficking awareness, and Church social teaching to coordinate responses.
These efforts distinguish innocence from guilt, protecting the vulnerable (e.g., minors) while pursuing exploiters, ensuring no impunity.
No conflict arises because mercy and justice are inseparable in divine order: the Church prosecutes harms (e.g., trafficking) while shielding victims, correcting sinners toward repentance. Tensions surface only if mercy is misconstrued as leniency sans conversion—contrary to teaching.
| Aspect | Mercy for Sinners | Legal Advocacy | Integration |
|---|---|---|---|
| Goal | Salvation via repentance | Justice and order | Pastoral justice aids conversion |
| Trafficking Example | Protect survivors, optional testimony | Prosecute traffickers, train officials | Church builds trust for legal cooperation |
| Migration/Asylum | Defend dignity, oppose harsh rules | Uphold human rights laws | Balances borders with protection |
| Ecclesiastical | Accompany in ark of sinners | Tribunals for truth | No impunity; holiness demands purification |
Controversies, like balancing prosecution with victim trauma, resolve through nuanced application: survivors act as proxies if needed, burdens of proof shared, and minors prioritized by their best interest. Higher magisterial sources (popes, dicasteries) prevail, emphasizing unity.
The Church's advocacy for sinners enhances legal efforts, weaving mercy into justice for holistic salvation. As juridical acts participate in Christ's pastorship, they prevent sin's dominion while offering redemption's path—affirming no conflict, only profound complementarity.