A Gift to a Beleaguered Priesthood
Father James Valladares, PhD, a friend to Father Gordon MacRae and this blog, is a priest, psychologist, and noted author from Mumbai, India and Adelaide, Australia.
September 2, 2026 by Fr. James Valladares, PhD
A journey of a thousand miles begins with a single step.
— Lao-tzu (philosopher, 604 BC - 531 BC)
Once upon a time . . . early in 1966, I commenced my second year in theology in the Diocesan Seminary of Bombay (now Mumbai), India. As part of the curriculum in Moral Theology, we were scheduled to do a very intensive and comprehensive study of the Seventh, Eighth, and Tenth Commandments (“You shall not steal”; “You shall not bear false witness against your neighbour”; and “You shall not covet anything that is your neighbour’s”) as a proximate preparation for the crucial examination that would render us eligible for the faculty to serve as ministers of the Sacrament of Reconciliation (Ad audiendas confessiones).
Very briefly, that particular branch was commonly referred to as De Iure et Iustitia (About Rights and Justice). A right was defined as something that is legitimately due to another. To take it away without authority or justification, therefore, is a violation of the person’s right and a breach of the moral law. Framing it graphically, there is an invisible but inviolable link between a person and a basic right. So a failure to respect and honour the right is tantamount to breaking that invisible bond, and so offending the person and God. Stated differently, the deliberate flouting of a moral law offends God, the Supreme Lawgiver, and is, therefore, a culpable sin. For instance, each and every human being has a right to his/her life — a priceless gift that comes from God and God alone. None can take it away but God. To do so wilfully, violently and maliciously would be tantamount to murder — a grave crime that violates both the natural and divine law. Consequently, the perpetrator must bear the entire brunt of the law — civil, moral, and divine.
Similarly, a person has a right to his reputation. Once again, there is an invisible but inviolable bond between the individual and his/her reputation. Therefore, we all are duty bound to respect another’s reputation, and to refrain from any word or deed that could snap that bond and so harm the individual, often gravely and irreversibly. For instance, a very common offence is the sin of detraction, which is the unjustifiable disclosure of another’s faults and failings to persons who did not know them. Even worse is the sin of calumny — the deliberate distortion of the truth, thereby poisoning the mind of the listener, and so damaging the reputation of another seriously and irreparably.
O! Beware, my lord, of jealousy;
It is the green-eyed monster which doth mock
The meat if feeds on.
— Shakespeare: Othello ac3, sc.3, 1.165
Cruelty has a human heart,
And jealousy a human face;
Terror the human form divine,
And secrecy the human dress.
— William Blake (1757-1827), “A Divine Image,” 56:6
Over the past 50 years, I have observed with both surprise and consternation that while priests have their pastoral duties, which they sedulously strive to fulfil, often in the face of overwhelming odds, they have little or no claim to either rights or justice. One very senior priest, who has passed on to his Creator, would jocularly repeat: “A Catholic priest has but one right — the right to a Christian burial!”
Bound by a solemn promise of respect and obedience, a priest has no alternative but to comply with the directions of his bishop or religious superior. Should they be judicious and fair, the mutual rewards will be manifest and productive. Regrettably, not always is this the case, with the priest coming off the worse only because he is powerless, defenceless and helpless. For instance, priests have been known to be transferred because of the sinister machinations and false allegations of individuals, who either did not agree with them or had a score to settle.
What is particularly disturbing in these most unfortunate instances is the fact that the priest was denied a fair chance to defend himself and he was not even apprised of the reasons for his sudden and unjust transfer. The woeful and inexcusable assumption has always been “guilty until proven innocent” — a most reprehensible violation of the natural, canon and moral laws.
Even more deplorable is the fact that the seemingly “errant” priest was unilaterally given a particularly difficult assignment as a punitive measure, harshly and malevolently designed “to burst his bubble” or “to pull him down a peg or two.” In some instances, the priest was stripped of his faculties and debarred from offering the Eucharist publicly. [This happened to Padre Pio because of someone else’s jeolosy.] Even after a due investigation and the vindication of his innocence, the hapless individual was not reinstated. The opposite of “love” is not “hate,” but indifference. And there could not be a more damaging blow to priestly morale.
As can be expected, the repercussions of such unjust, un-priestly, and morally reprehensible behaviour can have irreversibly injurious results that could range from loss of morale to a nervous breakdown, to a defection from the active ministry, to destructive addictions. Quite some time ago, for instance, in various parts of the United States, it had been observed that priests had been dying as a result of automobile accidents. What intrigued the investigating police was the fact that the details, in some cases, were identical — a sole driver ramming a speeding car on a highway into the concrete pylon of an overhead bridge. The article bore the intriguing but heart-wrenching caption: “Autocide!”
In an explosive exposé, David Rice recounts the following gut-wrenching and tragic story:
There was one old alcoholic priest called in to the chancery office (where the diocese is administered). “He was an ‘alky,’ no doubt about it,” another priest remembers. “They call him in; they tell him he’s a no-good alky. ‘You are suspended, removed, get out of the diocese in twenty-four hours. We don’t care where you go.’ Maybe they just want to scare him. Well, he goes home, puts a shotgun to his mouth, and blows his head off.” [1]
It is a commonly known fact that the good standing of the Catholic priest is undergoing serious appraisal in Western society. As a matter of fact, in view of the shocking revelations in the recent past, the Catholic priesthood is being undermined by a series of forces from both within and outside the Church. Even Pope Benedict XVI spoke of “the sin within.” [2]
Offering the Catholic Church’s strongest statement of fault to date in its widespread sexual-abuse scandal, the Sovereign Pontiff humbly and frankly confessed: “The greatest persecution of the Church does not come from enemies on the outside but is born from the sin within.” [3] This is why he confidently launched the International Year of the Priest (2009) in the 150th year of the death (dies natalis) of the saintly patron of the pastoral clergy, St. John Marie Vianney. [2009 was also the year that Father Gordon MacRae’s blog was born.]
When addressing the clergy of the Diocese of Bolzano-Bressanone, for instance, Pope Benedict XVI emphasized the stringent need for reinforcing fraternal bonds within the presbyterate: “No priest is a priest on his own; we are a presbyterate, and it is only in this communion with the bishop that each one can carry out his service.” [4]
In this pastorally cogent endeavour, Pope Benedict XVI unequivocally emphasised the crucial role of bishops. Speaking to the bishops of the United States of America in Washington DC, these are the Sovereign Pontiff’s precise words: “If you (bishops) yourselves live in a manner closely configured to Christ, the Good Shepherd, who laid down his life for his sheep, you will inspire your brother priests to re-dedicate themselves to the service of their flocks with Christ-like generosity. Indeed a clearer focus upon the imitation of Christ in holiness of life is exactly what is needed in order for us to move forward.” [5]
In so doing, Pope Benedict XVI was merely reiterating what the Fathers of the Second Vatican Council did unambiguously state in The Decree on Priestly Life and Ministry: “All priests share with the bishops the one identical priesthood and ministry of Christ Jesus. On account of this common sharing in the same priesthood and ministry, then bishops are to regard their priests as brothers and friends and are to take the greatest interest they are capable of in their welfare both temporal and spiritual.” [6] In a word, “no priest is a priest on his own; we are a presbyterate, and it is only in this communion with the bishop that each one can carry out his service.” [7]
The current crisis of false and unsubstantiated allegations against innocent priests and religious, therefore, urgently warrants a clear and definite procedure, for the following reasons:
This imbalance has enabled a coalition of forces to join a crescendo of sustained and damaging criticism of the Catholic Church centred on its Achilles’ heel of “breach of trust” by a very small number of priests.
Many of the rights of priests, which are protected by canon law, have been ignored.
Some bishops and provincials have acted unjustly in dealing with priests and religious who have been accused.
Some priests have become the victims of abuses of power, without being provided with a full understanding or advertisement of their rights. Each and every priest deserves due process of the law when he is accused. [8]
Such a travesty of justice blatantly contravenes the specific directives of Christ Jesus, the Eternal High Priest: “You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wished to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.” [9]
Even Pope Benedict XVI, in addressing the American bishops, the United Nations, and all educators, spoke about the rights of every human being, a fortiori a priest, diocesan or religious, to receive respect and justice, as well as the need for true leaders to seek truth if they are to remain faithful to the Gospel.
Bishops must certainly protect the laity in the diocese, but they must also protect their priests, diocesan and religious, for these are the men who are the visible face of the bishop in parishes and other ministries.
When a bishop abuses his power, he is attacking the basis of all human rights and integrity. When used against a cleric, he is attacking of the most defenceless of all people in the Church.
When a cleric is not told who is making the accusations, what the actual accusation is, when it happened, or other vital information , the cleric is powerless to defend himself or even prove his innocence.
If there is no effort to ascertain the truth of an accusation or to ask for facts that are verifiable, then the bishops are opening themselves up to false accusations simply because people are seeking money at the expense of a defenceless and helpless cleric. Such a false denunciation is a canonical crime and reparation can be required (Canon 1390 §3).
Bishops are to be in service to all the people in their diocese. By requiring minimally that the accusations be true and giving clerics the right to defend themselves, they are simply upholding the recommendations of both Saint Pope John Paul II and Pope Benedict XVI. A failure to honour this momentous commitment cannot but result in a loss of both credibility and moral authority.
To conclude, the fathers of the Second Vatican Council in the Decree on Bishops (§16) have made it indubitably clear that “with sympathetic understanding and practical help, bishops should take care of priests who are in danger of any kind or who have failed in some way.”
This is particularly cogent in view of a widespread and distressing observation , which is not without a justifiable foundation: “The Catholic Church has become the safest place in the world for children, but the most dangerous place in the world for priests.” [10]
David Rice, Shattered Vows — Priests Who Leave (New York: William Morrow & Co. Inc., 1990) 16.
Benedict XVI, 11 May, 2010. Edward Pentin, “Pope’s In-Flight Briefing with Journalists,” National Catholic Register.
Benedict XVI. Op.Cit.
Pope Benedict XVI, in Codes, Paul J., Communio in the Presbyterium. Why Priests? Address to clergy of the Diocese of Bolzano-Bressanone, August 6, 2008. Scepter.
Pope Benedict XVI. Address to bishops of the United States of America, Washington DC, April 16, 2008.
Abbott (SJ), Walter M. (ed): The Documents of Vatican II. Geoffrey Chapman, London, 1967. Decree on the Ministry and Life of Priests.
Pope Benedict XVI, in Codes, Paul J., Op. Cit.
“Everyone charged with a penal offence has the right to be presumed innocent until proven guilty according to law in a public trial at which he had all the guarantees necessary for his defence” (Article 11, Universal Declaration of Human Rights, General Assembly of the United Nations, adopted on December 10, 1948).
Matthew: 20: 25-28
Michael Brandon, host of ‘Freedom Through Truth’, and quoted by Fr. Gordon MacRae in “When Priests Are Falsely Accused Part 2: Why Accusers Should be Named.”
Fr. James Valladares, PhD is a diocesan priest of the archdiocese of Bombay in India, where he served for 20 years in the pastoral ministry before immigrating to the archdiocese of Adelaide, South Australia to join his family and serve for the next 26 years. In his ministry, Fr. James served in diocesan parishes, parish schools, and colleges at the graduate level.
Fr. James is a psychologist, who has done his Bachelor's, Master's, and Doctorate in Psychology, specialising in Counselling Psychology. He has excelled in preaching, and has always used the words of Jesus as his motivation: “ … that they may have life in abundance.”
Fr. James has written many books, two of which were universally and highly appreciated: Psychology, Religion and Healing; and Hope Springs Eternal in the Priestly Breast, bravely and unequivocally championing the cause of priests falsely and maliciously accused in the questionable pursuit of money.
Readers are urged to read his Research Study published by iUniverse and easily available on Amazon and in any reputed book store such as Barnes & Nobles.
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Note from Father Gordon MacRae: Thank you for reading and sharing this post about priesthood in our troubled time. You may also like these related posts from Beyond These Stone Walls.
Optimism: When Hope Springs Eternal
The Prison of Father Gordon MacRae and Pornchai Maximilian Moontri
The Eucharistic Adoration Chapel established by Saint Maximilian Kolbe was inaugurated at the outbreak of World War II. It was restored as a Chapel of Adoration in September, 2018, the commemoration of the date that the war began. It is now part of the World Center of Prayer for Peace. The live internet feed of the Adoration Chapel at Niepokalanow — sponsored by EWTN — was established just a few weeks before we discovered it and began to include in at Beyond These Stone Walls. Click “Watch on YouTube” in the lower left corner to see how many people around the world are present there with you. The number appears below the symbol for EWTN.
Click or tap here to proceed to the Adoration Chapel.
The following is a translation from the Polish in the image above: “Eighth Star in the Crown of Mary Queen of Peace” “Chapel of Perpetual Adoration of the Blessed Sacrament at Niepokalanow. World Center of Prayer for Peace.” “On September 1, 2018, the World Center of Prayer for Peace in Niepokalanow was opened. It would be difficult to find a more expressive reference to the need for constant prayer for peace than the anniversary of the outbreak of World War II.”
For the Catholic theology behind this image, visit my post, “The Ark of the Covenant and the Mother of God.”