“There are few authentic prophetic voices among us, guiding truth-seekers along the right path. Among them is Fr. Gordon MacRae, a mighty voice in the prison tradition of John the Baptist, Maximilian Kolbe, Alfred Delp, SJ, and Dietrich Bonhoeffer.”
— Deacon David Jones
Book of Tobit: The Angel Raphael on the Road with Pornchai Moontri
The Old Testament Book of Tobit provides a setting for this story of a familiar wanderer and his dog and their angelic quest for healing from a traumatic past.
The Old Testament Book of Tobit provides a setting for this story of a familiar wanderer and his dog and their angelic quest for healing from a traumatic past.
April 22, 2026 by Father Gordon MacRae
The young man went out and the angel went with him, and a dog came along and journeyed with them.
— Tobit 6:1-2
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There are 46 books in the Old Testament of Sacred Scripture. Among them are 14 that are in the category of Historical Books. Each tells a story about the history of God’s people from the earliest times. The Historical Books of the Bible do not convey the Word of God in the same way as the Law and the Prophets, but in them we come to know God through the power of story. I wrote of one of these wonderful accounts in the category of Historical Books in “The Holy Spirit and the Book of Ruth at Pentecost.”
Also among these Historical Books are two that are set against the background of the time of exile in Eighth Century BC. They are the Books of Tobit and Esther, each presenting a story of exile far from the Holy Land.
Today’s post is about the Book of Tobit in which we found a modern-day version quite reminiscent of it, in which God’s fidelity in the midst of our suffering and hardship is revealed even in the far-off places. The Book of Tobit mirrors a chapter in the contemporary life of a good friend on the verge of the next chapter in his life.
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Up to now, I have written about only two of the named angels of Sacred Scripture. So as not to distract you from this post, I will link to those other accounts at the end of this one. In a most strange way, the Archangel Raphael has placed himself into the cast of characters at work on our behalf beyond these stone walls. It is a profound account with lots of twists and turns like the Book of Tobit itself, but I will try to straighten the curves a bit.
This is a Part Two of sorts to an earlier post about our friend, Pornchai Moontri and his return to his native Thailand after an absence of 36 years. Pornchai is now 52, and has been struggling to adjust to the land of the free in a country he had not seen since age eleven. Part One of this post was “For Pornchai Moontri, a Miracle Unfolds in Thailand.”
Before I continue that account, I have to comment on the photo atop this post. After the reunion with his family described in the post linked above, Pornchai left with Father John Le for the nine-hour drive back to the Bangkok area and the Society of the Divine Word home, where he had first been living upon his arrival in Thailand. While there, Pornchai learned of an annual Thai custom called, in English, the “Water Festival.” It occurs in mid-April to mark the Thai New Year. It is tradition that Thai citizens honor the dead — a tribute akin to All Souls Day — by cleaning and restoring their tombs. So Pornchai decided to return there for a month to clean and honor the tombs of his Mother and Grandmother. The Water Festival is from April 12 to 16.
In the weeks before the Festival began, Pornchai had been spending his time doing yard work around the unfinished home of his Mother, left vacant since the time of her death. You may recall that after her own return to Thailand, she left that home in 2000 not knowing that she was going to her own untimely death, a victim of an unsolved homicide on the Island of Guam. She was almost the same age Pornchai is now. Being there, and coming to terms with all that transpired before, is an essential part of a most painful journey.
While in the village of Phu Wiang (pronounced poo-vee-ANG) Pornchai had been rebuilding his relationship with his distant extended family from which he had been estranged for 36 years. “You can’t go home again.” That was the title of an American novel by Thomas Wolfe. His title signifies that you cannot return to the past, childhood, or old places, as time, change, and memory make the original “home” impossible to truly revisit. They were a close-knit family when Pornchai was taken from them against his will at age eleven. I cannot begin to fathom the depth of alienation and pain behind these reunions. I had been talking with Pornchai daily during this time. I usually called him at 11 AM which is 10 PM for him. It was the month of April, the hottest time of the year in Thailand. One night when I called he was out walking on the street with his late mother’s elder sister. They were surrounded by a pack of loudly barking dogs.
The connections between humans and dogs is a little different in the rural north of Thailand than in the Western World. The dogs are pets only in a loose sense of the term. They bond with someone who feeds them so they are not left entirely to their own devices, but they otherwise roam free to rule the street, rarely if ever coming indoors. They are more or less feral dogs. When I called Pornchai a few nights later, he told me that one of the dogs, the “Alpha” dog who seemed to be the leader of the pack, started following Pornchai every place he went. If Pornchai entered a building, the dog would sit outside and patiently wait for him. He also kept all the other dogs away from Pornchai.
The dog’s name seemed to be “Hill.” No one knows where either the dog or the name came from. Perhaps it means something in Thai, the sole language that Hill had ever heard. Hill attached himself to no one, but over those few weeks, he and Pornchai had become the best of friends. I asked for a photograph of them together, and the one atop this post appeared on my GTL tablet the next day. It broke my heart. Hill, like Pornchai, had a very tough life. Hill exhibited all the wounds and scars of life on the outside that Pornchai bears on the inside. He has had to be a ferocious dog to survive, but in Pornchai’s presence he was as docile and gentle as a lamb.
Enter the Archangel Raphael
I’m not at all sure what prompted me to do this, but after meeting Hill from afar, I began to research the role of dogs in Sacred Scripture. There are 46 references to dogs, and all but two of them are negative. “Many dogs surround me; a pack of evil doers closes in upon me” (Psalm 22:16). But it was the two references that were positive that caught my attention. Both are in the Book of Tobit (6:1-2 and 11:4) and they refer to a single, mysterious dog who appears at the beginning and the end of Raphael’s healing mission with Tobias, the son of Tobit. The dog has no part in the story other than to be there.
The name, Raphael, comes from the Hebrew for “God heals.” Raphael is a prominent figure in the ancient traditions of both Judaism and Christianity. He is identified in Judaism as an “Angel of the Presence,” one of four (Michael, Gabriel, Raphael and Uriel) who surround God’s Throne and live in his eternal Presence. In the Hebrew Talmud, he was one of the three angels who visited Abraham (Genesis 18) setting in motion the birth of Salvation History. He appears in the Hebrew Shema before retiring: “In the name of the God of Israel, may Michael be on my right hand, Gabriel on my left hand, Uriel before me, Raphael behind me, and above my head, the Divine Presence.”
In Catholic tradition, Raphael is venerated as an angel of healing. Ancient Christian lore presents him as the head of the Guardian angels, the angel of knowledge, and an angel of science. In the Apocryphal Book of Enoch, Raphael binds the fallen angel, Azazel, and casts him into the desert darkness. In the Canon of Sacred Scripture, Raphael appears in only one place, the Book of Tobit and the Bible’s most memorable healing journey. Written up to eight centuries before Jesus walked the Earth, The Book of Tobit reflects the commission of Raphael in the more ancient Apocryphal Book of Enoch:
“Tobias remembered the words of Raphael ... and made a smoke. When the demon smelled the odor, he fled to the remotest parts of Egypt where the angel bound him.”
—Tobit 8:2-3
I wrote some years ago about my bout with Azazel, this demon of the desert, but it was long before I realized that Raphael is the angel who bound him. For a glimpse of who and what Azazel is, and his role in our misery, see “Christ in the Desert: A Devil of a Time,” also linked at the end of this post.
The Book of Tobit Is Pornchai’s Story
The Book of Tobit was originally written in Aramaic, the language of the Jews before the development of Hebrew and their settlement in the land of Canaan, the Promised Land. A version of the story was preserved in the Septuagint, the Greek translation of the Jewish Scriptures. Fragments of it were also found among the Dead Sea Scrolls in Qumran.
The story of Tobit is brief but complex. Though written in Aramaic, most scholars date its origin in oral tradition in the Eighth Century BC and its written form at least two centuries before Christ. Among Jewish scholars, it was seen not as a historical book, but as Wisdom Literature. In the Canon of Sacred Scripture today the Book of Tobit is among the Historical Books for its focus on story, which is not a measure of historical accuracy, but of meaning. Its characters are historical persons, but its point is to convey a Scriptural truth. The story begins with Tobit, a devout and charitable Israelite who is deported into exile in Nineveh. Even there, he is an exemplary man who cares for his son, Tobias, his wife, and other captives in exile.
Then one day, due to an accident, Tobit loses his sight. About to lose everything else, he commissions his son, Tobias, to journey to far away Media to recover funds left in the care of a distant relative there. Tobit’s wife thinks Tobias is being sent to his doom, so Tobit issues a desperate plea to God to protect his son and recover his fortune. Meanwhile, in Media, Sarah, the daughter of the distant relative, is plagued by the presence of a demon named Asmodeus who has murdered everyone she loves. Sarah also prays a desperate plea to God for deliverance.
God hears both their prayers, and assigns Archangel Raphael to be the instrument of His Divine Mercy. Raphael involves himself in the Great Tapestry of God to see to it that these desperate lives converge safely upon Media and their paths cross. In the form of a stranger named Azarias, Raphael shows up in Nineveh to accompany Tobias safely to Media, a journey that will bring about the healing of both Tobit and Sarah and the rebuilding of their lives.
Strangely, as the opening lines of this post suggest, on the day Tobias and the Archangel depart on their healing journey, a dog shows up and walks with them (Tobit 6:1-2). The dog has no part in the story other than to accompany them. In the footnotes of the Scripture scholars who analyze this story in the Revised Standard Version, the dog is referred to simply as “surprising.”
In the end, the balm made by Tobias under Raphael’s instruction for the ultimate healing of Tobit’s blindness also exposes the demon haunting Sarah. The demon Asmodeus flees into Egypt where the Archangel Raphael binds him and imprisons him in the desert. Then Raphael acquires the sum of money needed by Tobit, and they all commence the long journey back to Nineveh to heal Tobit’s blindness. And for the second time, the Book of Tobit mysteriously reports, “So they went their way, and the dog went along behind them” (Tobit 11:4).
In the end, Raphael revealed himself to Tobit, Tobias and Sarah. He told Tobit that God has seen all the good he has done even in exile:
“I am Raphael, one of the Seven Holy Angels who present the prayers of the saints and enter into the presence in the Glory of the Holy One ... Do not be afraid, for I did not come on my own part, but by the will of our God.”
— Tobit 12:15ff
To Be Reborn In the Land of Your Birth
I am writing this post on Divine Mercy Sunday, the day and date that Pornchai became a Catholic in prison in 2010. In a call to him this morning, he told me that he attended Mass at Saint Joseph Church, a small Catholic parish thriving in the Buddhist enclave of Nong Bua Lamphu Province in Northern Thailand where many have gathered for the Buddhist Water Festival to honor the tombs of their loved ones.
Among them is the tomb of Wannee, Pornchai’s Mother who was also murdered by the demon, Asmodeus. You may note from the photo with Hill atop this post that Pornchai has a large tattoo on his left shoulder. It is from a portrait of his Mother, etched masterfully on his arm by an artistic prisoner just days after Pornchai learned of her death. It was at the time his only means to memorialize and to mourn her.
Pornchai has felt lost in Thailand. After a 36-year absence, and five months in horrible ICE detention, he has been free for just over five years at this writing. How could he feel anything else but lost? One of our good friends, a young man whom Pornchai has helped much, said as I write this that “Pornchai’s mission right now is not to do, but simply to be.” That is a very wise young man.
Please join me in a petition to Our Father to send Raphael to accompany Pornchai on this long and arduous journey of healing from the wounds of the past. And perhaps even a prayer for Hill, a battered dog who now walks with Raphael. Pornchai dearly misses him and commends him to the Angel of Presence.
O Raphael the Archangel, lead us toward those we are waiting for, those who are waiting for us. Raphael, Angel of happy meeting, lead us by the hand toward those we are looking for. May all our movements be guided by your light and transfigured with your joy. Angel, guide of Tobias, lay the request we now address to you at the feet of Hirn whose unveiled face you are privileged to gaze. Lonely and tired, crushed in spirit by the separations and sorrows of life, we feel the need of calling to you and pleading for the protection of your wings so we may not be as strangers in the province of joy. Remember the weak, you who are so strong, you whose home lies beyond the region of thunder in a land that is always at peace, bright with the resplendent glory of God.
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Note from Father Gordon MacRae: After five years in his native Thailand, some of it on the verge of homelessness, my friend Pornchai Max is about to embark on another journey to which Divine Mercy has summoned him. This has developed only in the last few weeks, so I will have more information coming soon. In coming days Pornchai will relocate to the far northwestern corner of Thailand where he will undertake a mission in support of one of Thailand’s alienated hill tribes.
Thank you for reading and sharing this post, but don’t stop here. For more on this amazing and moving story please see:
For Pornchai Moontri, a Miracle Unfolds in Thailand
Christ in the Desert: A Devil of a Time
Michael, Gabriel, Raphael: Allies in Spiritual Battle
Getting Away with Murder on the Island of Guam
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.”
The Law and the Prophets and the Transfiguration of Christ
Moses and the Prophet Elijah are present for the Transfiguration of Christ. They represent the Law and the Prophets, the two pillars of Israel's faith and ours.
Moses and the Prophet Elijah are present for the Transfiguration of Christ. They represent the Law and the Prophets, the two pillars of Israel's faith and ours.
February 25, 2026 by Father Gordon MacRae
“Nothing new in the Holy See.” I hear these words from our Editor every week as she reviews with me a global traffic report for this blog. Being blind behind these stone walls to everything going on with a post after it leaves my archaic typewriter, this opportunity to know that someone out there is actually reading is vaguely comforting to me. We cannot know who is reading any particular post, but we can see where they are, and how many they are.
Our call always ends with “Nothing new in the Holy See.” It means that no one there has stopped to look from Beyond These Stone Walls. There is a sadness in that. There is a lot of controversy in Rome these days, and because I have a stake in it, I am both anxious about it and anxious to have a voice in it. I look intently at the affairs of Rome even if no one there is ever looking back. Current events there are sometimes manipulated by those with an agenda to reshape the Church in their own image, or to filter the Way, the Truth, and the Light through the age of relativism.
But all this has more to do with our politics than the far more important opportunities to explore, and allow to be shaped within us, the profoundness of our faith. Unlike other Catholic bloggers, I can write only one post per week so the affairs of Rome will have to wait. It is Lent, after all, and the Transfiguration of Christ in the Gospel this week shakes the Earth under my feet while the affairs of Rome only make me tremble a bit.
So no offense to my fellow Catholics embroiled over the dramas of Rome, and the tug-of-war closer to home as struggles over altar rails and Latin in the Mass threaten to replace our struggle to live the Gospel. I am painfully aware that in 2013 Pope Benedict XVI left the Chair of Peter. My entire life as a priest had been overshadowed by the light of two great men who became giants not only in faith but in the world. I will never forget that 1978 knock on my seminary room door and the voice that followed: “The Pope has died!” I shouted back, “That happened a month ago!” The face of the Church in the modern world changed as the first non-Italian in centuries became pontiff in the person of Saint John Paul II. Twenty-six years later in 2005 he was followed in the papacy by the brilliant Joseph Ratzinger, a theologian par excellence who became Benedict XVI. I have always been aware that the two popes who followed them had to fill the shoes of giants, so I have to always remind myself to cut them a little slack. I fend off any tendency to judge or compare them with their predecessors.
These are dark days for priests, and often dark for faithful Catholics as well. But darkness preceded the Transfiguration of Christ at the center of the Gospel for the Second Sunday of Lent, and as usual there is a story on its surface and a far greater one in its depths. Lord, be our Light.
Who Do You Say That I Am?
All three Synoptic Gospels have an account of the Transfiguration of Jesus, and the accounts are remarkably uniform. This week for the Second Sunday of Lent, it is Matthew’s turn, but all the elements he presents in his presentation of the Transfiguration of Christ are also presented by Luke who adds a component. Luke alone presents a reason for the Lord to bring three of His Apostles to the top of Mount Tabor:
“Jesus took Peter, James and John and went up the mountain to pray. While he was praying his face changed in appearance and his clothing became dazzling white. And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem.”
— Luke 9:28-30
I wrote of this same event and its place in Salvation History in my recent post, “Covenants of God.”
Some immediate understanding of this event would have dawned upon any faithful Jew and certainly registered with Peter, James and John. The account is highly reminiscent of an event in the Book of Exodus that took place some 13 centuries earlier:
“When Moses came down from Mount Sinai with the two tablets of the Law in his hands, as he came down from the mountain Moses did not know that the skin of his face shone because he had been talking with God. And when Aaron and all the people of Israel saw Moses, because the skin of his face shown, they were afraid to come near him.”
— Exodus 34:29-30
Though the event of the Transfiguration of Jesus would vividly bring to the Jewish mind that passage from Exodus, it was also very different. It was like the difference between the Sun and the Moon. The Moon only reflects light radiated from the Sun. As brilliant as a full moon can appear in the darkness of night, it produces no light of its own. The face of Moses only reflected the light of grace radiated from God.
The Sun, on the other hand, radiates its own dazzling light, and to look too long would cause blindness. The light of the Transfiguration of Christ was “dazzling,” and it came from within. In those few moments — for Peter, James and John could have stood no more than a few — God lifted a corner of the veil to reveal the nature of the person Peter declared to be the Christ:
“The only begotten Son of God, born of the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father, through him all things were made. For our salvation he came down from heaven.”
— The Nicene Creed
I wrote of this account a few years ago in “A Transfiguration Before Our Very Eyes.” That post was more about the conversion that this episode can bring within a person who comes to some understanding of its spiritual dimensions. Canadian Catholic blogger Michael Brandon at “Free Through Truth” actually wrote a post about that post — and his was far better than mine — which he entitled, “Transfiguration, You and Me.”
The conversion that Michael Brandon and I both highlighted was that of Pornchai Moontri, and it is a most important story, not just for him, or for me, but for a Church embroiled in scandal. If you think I may beat this drum of Pornchai’s conversion too much, I challenge you to delve into it for I cannot emphasize it enough. Given the story told in “Pornchai Moontri and the Long Road to Freedom,” his conversion — a change not just of heart but of substance — should have been impossible. And he found no light in me, for I radiate none.
In the Gospel, the Transfiguration of Jesus was preceded by two pivotal events. On the command of Jesus, the Apostles fed 5,000 people with a mere five loaves of bread and two fish. When it was over, he asked the Apostles, “Who do the people say that I am?” They answered, “Some say John the Baptist” (for he had already been beheaded by Herod) “while some say Elijah or that one of the prophets of old has arisen.”
But what about you, asked Jesus. “Who do you say that I am?” Peter answered for all: “You are the Christ of God”. Jesus then told them a startling revelation bringing them to an inner darkness:
“You are to tell this to no one. The Son of Man, must suffer many things, be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised. If any man would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it; and whoever will lose his life for my sake, will save it.”
So answer for yourself the question that Jesus asked Peter, and, through the Gospel, asks each of us: “Who do you say that I am?” But before you answer, keep in mind a central tenet of human nature. Just like many of the Jews in the desert with Moses after having been delivered from bondage in Egypt, how many Catholics do you know who do not esteem the faith they inherited through the Blood of the Lamb of God and was passed on to us through countless martyrs at the cost of their lives? Your answer must cost you something of yourself. “What you inherit too cheap you may esteem too lightly.”
A Conversation with Moses and Elijah
I would like to delve deeper into the theological significance of the Transfiguration account and into its spiritual resonance. First, the very important story behind the story. The account is filled with great spiritual meaning. First, why do Moses and Elijah appear?
A lot in Sacred Scripture happens on mountaintops. In the Book of Exodus, Moses received the Covenant from God on Mount Sinai. In the First Book of Kings, the Prophet Elijah encountered God on Mount Horeb. On Mount Tabor — the place where long-held tradition places the Transfiguration — Moses and Elijah represent the Law and the Prophets, the two central pillars of faith in Judaism, and the foundations of God’s Covenant with Israel.
But how can they be present in heaven before the Resurrection of Jesus and the Exodus from sin and death? The greatness of Elijah is attested to by the sheer number of allusions to him in both the Old and New Testaments. In the Hebrew mind, it was Elijah who affirmed the supremacy of Yahweh over nature and human history, and was seen as the principal defender of traditional Hebrew morality.
Elijah can be present at the Transfiguration because he was taken on a chariot into heaven (2 Kings 2:1-18). It was an ingrained belief of Hebrew tradition that God would return Elijah to Israel even before this prophecy was set forth by the Prophet Malachi: “Behold, I will send you Elijah the prophet before the great and terrible Day of the Lord comes” (Malachi 4:5). Knowing the Scriptures, the presence of Elijah must have struck both hope and terror into the hearts of Peter, James and John.
But how is it that Moses was there with Jesus on Mount Tabor? This is where the Hebrew Scriptures and the legends of faith intersect. The Canon of Sacred Scripture reveals the story of Salvation History from Abraham to Jesus, but Israel also had a collection of oral and written traditions accepted by Rabbinical teaching as “Deuterocanonical” meaning, “Secondary Canon.” Some of these are also called “Apocryphal” texts from the Greek, “apokryphos” which means “hidden.” Some of what is in these texts intersects with the Bible, but remains a matter of pious traditional belief instead of historical verification. I once wrote of these discoveries in “Qumran: The Dead Sea Scrolls and the Coming Apocalypse.” There are others perhaps not yet discovered. The Book of Daniel (12:9) speaks of “words that are shut up until the end of time.”
An example of how one such text contributed to popular belief is the “Protoevangelium of James.” It circulated in the Early Church and was cited by one of the Church Fathers. It is the only source for a tradition that the parents of Mary were Joachim and Anna.
There were several texts outside of Scripture from which legends and traditions circulated regarding Moses. These include the Books of Enoch, the Book of Jubilees, and the Assumption of Moses. They influenced early Rabbinic beliefs and teachings about angels, for example, and the lives of Moses and other Biblical figures.
The Assumption of Moses reveals a tradition, now lost from the fragments of the text that have survived, about the death of Moses in the Sinai desert. In that legend, Satan tried to claim the body of Moses, but Michael the Archangel contended with Satan and won. Michael then escorted Moses into heaven, like Elijah, body and soul. That this legend became engraved into the beliefs of Israel, and passed to the Early Christian Church, is evident in the New Testament Letter of Jude who is writing to an audience that obviously already knows of the account:
“But when the Archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, ‘The Lord Rebuke you.’ ”
— Jude 1:9
It may be from this legendary story that, from the earliest time in the Christian Church, Saint Michael the Archangel has the role of escorting the souls of the dead to salvation. This is how Moses could thus be present with Elijah at the Transfiguration where they are reported to have discussed with Jesus the Cross, the Second Exodus. The road upon which Jesus is embarked is connected to the Law and the Prophets. It is to be an Exodus from the bondage of sin and death in which God will Himself pay the price for release that he once exacted from Pharaoh: The sacrificial death of his own Son.
The Feast of Tabernacles
The entire Gospel account of Transfiguration takes place against the backdrop of the Feast of Tabernacles. This is why, in his dreamlike ecstatic state, Peter wants to delay the parting of Moses and Elijah from Jesus by saying,
“Master, it is good that we are here. Let us make three tents, one for you, one for Moses, and one for Elijah.”
Peter misinterprets the reason why they are all present in that place as being the annual Harvest Feast of Tabernacles (or tents), called in Hebrew, “Sukkot.” It is one of three Pilgrimage Feasts in the Hebrew calendar. It was originally a harvest feast, something like the American Thanksgiving, and called the “Feast of Ingathering” in the earliest Hebrew traditions. It lasts for seven days.
As I researched the connection between the Feast of Tabernacles, with its origin in Exodus 23:16, and the Transfiguration of Christ some thirteen centuries later, I came upon a long and detailed article about its history. As I studied the article, I was shocked to see at the end that it was written by my uncle, the late Father George W. MacRae, a renowned Scripture scholar who became rector of the École biblique et archéologique française de Jérusalem and Stillman Professor of Catholic Studies at Harvard University. It was an article he wrote for Catholic Biblical Quarterly in 1960, much of which became included in the New Jerome Biblical Commentary.
The Feast of Sukkot — variously interpreted as Tabernacles, Tents, Huts or Booths — had its roots in early Palestine as little huts were built in the fields, orchards and vineyards during the harvest. Much later, the Pilgrimage Feast was given a deeper religious meaning when it became connected to the events of the Exodus as a memorial to how the Israelites lived during their forty years of wandering in the desert after following Moses through the Red Sea.
It is an irony of Biblical proportions that this formed the scene for the revelation of Jesus as the Son of God about to enter Jerusalem for the New Exodus, the Exodus through the Red Sea of sin and death. It is the Exodus of the Cross through which Jesus will lead us to the New Jerusalem, the Promised Land, if we pick up our Cross and follow Him.
“This is my Son, my Chosen. Listen to him.”
— Luke 9:35
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Note from Father Gordon MacRae: Thank you for reading and sharing this post. You may also like these related posts from Beyond These Stone Walls:
Qumran: The Dead Sea Scrolls and the Coming Apocalypse
He Has His Mother’s Eyes: The Vision of Our Lady of Guadalupe
“What Shall I Do to Inherit Eternal Life?” (Luke 10:25)
On Good Authority, “Salvation Is from the Jews”
Readers have told us that our Sacred Scripture collection, The Bible Speaks, is a treasure trove of meaningful biblical literature and fine reading for Lent.
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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.”
Christ in the Desert: A Devil of a Time
The Gospel according to St Luke tells the story of Jesus, revealed to be Son of God, led into the desert to be tested by the devil who does not give up easily.
The Gospel according to St Luke tells the story of Jesus, revealed to be Son of God, led into the desert to be tested by the devil who does not give up easily.
Ash Wednesday, 2026 by Father Gordon MacRae
Many of our readers are aware that the Church follows a three-year cycle for Sunday Scripture Readings. As Ordinary Time now gives way to the Season of Lent, I explore the Gospel for the First Sunday of Lent. Being in the “A Cycle,” the Gospel from Saint Matthew (4:1-11) seemed very familiar. Like much of Scripture, I knew that I had read about this passage, but I also felt certain that I had written about it. It is the story of Jesus following the revelation that he is the Son of God revealed at his Baptism in the Jordan. In Matthew’s Gospel, Jesus is led into the desert by the Spirit to face Satan and a series of temptations for which, if he failed, his redemptive mission would end before it even began. All three of the Synoptic Evangelists, Matthew, Mark and Luke, tell the same story but from different perspectives and traditions. Saint Mark’s version appears in Year B in just three lines of Scriptural text (Mark 1:12-15). The Gospel According to Saint Luke is the most theologically nuanced of the three. So even though in our current cycle, the version from Saint Matthew is used on the First Sunday of Lent, it is very similar to that of Saint Luke. So I have chosen the latter to present in exegesis form for our post this week.
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In my estimation, one of the best movies about Catholic life in America taking a wrong turn has been deemed by some to be a bit rough around the edges. Robert DeNiro portrays Los Angeles Monsignor Desmond Spellacy, and Robert Duvall is cast as his brother, LAPD homicide detective Tom Spellacy in the 1981 film, True Confessions. The film is from a novel of the same name by John Gregory Dunne based on the famous Los Angeles “Black Dahlia” murder case of 1947.
DeNiro’s character, Monsignor Desmond Spellacy is a priest of some prominence in the Archdiocese of Los Angeles in the late 1940s at the epicenter of the power politics of a Church beginning to succumb to the world in which it thrives. Amid corruption while being groomed to become the next Archbishop, the Monsignor nonetheless clings to an honest spiritual life just starting its inevitable fraying at the edges as he is drawn ever deeper into a tangled web of deceit.
Robert Duvall portrays his older brother, Tom Spellacy, an honest and dedicated — if somewhat cynical — L.A. homicide detective whose investigation of the murder of a prostitute brings him ever closer to the perimeter of an archdiocese circling the wagons of self preservation. The Church in America would see a lot more of this in the generation to come. Actor Charles Durning portrays the thoroughly corrupt owner of a large construction firm bidding for church building projects. About to be awarded Catholic Layman of the Year by the Archbishop of Los Angeles, he is also a person of interest in the murder investigation that a lot of powerful people want quietly covered up.
Those wanting to influence and sideline Tom’s investigation come up with evidence — a photograph. It depicts the murdered woman in a social scene with a few prominent people, one of whom, standing next to her, is Monsignor Desmond Spellacy, heir apparent of the archdiocesan throne.
The photograph is entirely bening, but it becomes for Tom Spellacy, as it was intended to be, evidence that the Monsignor knew the murdered woman. Many readers would be reminded by this today of the frenzied media fiasco that has been playing out to much fanfare, recriminations, and disgust about the Jeffrey Epstein files and the many lives, some innocent and some not-so-much, who are entangled by a mere photograph in Epstein’s posthumous web of corruption and deceit. In the hands of politicians on the eve of battle in the midtern national elections, such photographs have been honed as weapons of war in our bitter partisan politics. The film ends with the case solved, but Monsignor Spellacy banished to a small parish in the California desert, his hopes for political advancement in the Church destroyed.
Nonetheless, in the hands of media and various other entities, the photograph remains evidence and a legal and political quagmire for Detective Tom Spellacy tasked with an open and public investigation of a murder scene leading to political corruption. Tom knows that any pursuit of the case that involves this photograph will inevitably destroy the career and good name of his innocent brother. Tom struggles about what to do, but in the end he does the right thing. He pursues the truth of the matter wherever it leads.
The case is eventually solved and of course Monsignor Spellacy had nothing to do with the matter at hand. Someone is convicted (You have to watch the film to find out who). But in the moral sensitivies of the time, which was very much like our time, the photo with the murdered prostitute and the Monsignor becomes more enticing for the press than the murder itself. The photo ends up on the Front Page of the LA Times, and Monsignor Spellacy ends up where our Gospel passage begins: in the desert where he is exiled to a tiny parish in obscurity.
Being exiled in the desert is highly symbolic in Sacred Scripture. It has ancient roots in the Book of Leviticus. This book is composed of liturgical laws for the Levitical priesthood reaching back to 1300 BC as Moses led his people through a forty-year period of exile in the Sinai desert. Some of the ritual accounts it contains are far more ancient.
In a recent Christmas post, “Silent Night and the Shepherds Who Quaked at the Sight,” I wrote that the troubles of our time are the manifestation of spiritual warfare that has been waged in the world since God’s first covenant bonds with us. Before this covenant relationship, we were doomed. Since the covenants of God there is hope for us. We remain oblivious to spiritual warfare to our own spiritual peril. As I have written many times, we now live in a vulnerable time in God’s covenant relationship with us. The Birth of the Messiah and his walking among us are equidistant in time between our existence now in the 21st Century AD and Abraham’s first encounter with God in the 21st Century BC.
Our Day of Atonement Begins
The Gospel according to St Luke (4:1-13) is also set in the desert as the Day of Atonement begins for all humankind. Revealed in Baptism as the Son of God …
“Filled with the Holy Spirit, Jesus returned from the Jordan and was led by the Spirit into the desert for forty days to be tempted by the devil.”
— Luke 4:1
The scene has roots in an ancient ritual for the Day of Atonement described in Leviticus 16:5-10. Aaron, the high priest …
“Shall take from the congregation of the people of Israel two male goats for a sin offering .... Then he shall take the two goats and set them before the Lord at the tent of meeting; and Aaron shall cast lots upon the two goats, one for the Lord and the other lot for Azazel. And Aaron shall present the goat upon which the lot fell for the Lord, and offer it as a sin offering, but the goat upon which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the desert wilderness to Azazel …”
— Leviticus 16:5,7-10
This describes the ritual for purification known in Hebrew as Yom Kippur, or the Day of Atonement, from Leviticus Chapter 16. The ritual reaches far beyond Moses into the time of God’s covenant with Abraham some 2000 years before the Birth of the Messiah.
There are two goats mentioned in the ritual: One for sacrifice, to Yahweh, and the other — the one bearing the sins of Israel — is “for Azazel.” This name appears only in Leviticus 16 and nowhere else in Scripture except here in the Gospel of Luke and in some of the apocryphal writings found in the Dead Sea Scrolls. One of them is the Apocryphal Book of Enoch, the name of a figure in Genesis who “walked with God” and “was taken up from the Earth.” As such, Enoch is presented in the genealogy of Jesus in Luke (3:37), and thus was spared the deluge of Noah and the destruction intended for all mankind.
The name Azazel is believed by most scholars to be the name of a fallen angel and follower of Satan. Azazel haunts the desert wilderness. Some scholars believe Azazel to be the being referred to as “the night hag” in Isaiah 34:14.
The Latin Vulgate translation of the Bible called the second goat “caper emissarius,” (“the goat sent out”). An English translation rendered it “escape goat” from which the term “scapegoat” has been derived. A scapegoat is one who is held to bear the wrongs of others, or of all. The symbolism in the Gospel of Jesus being led by the Spirit into the desert to face the devil is striking because Jesus is to become, by God’s own design, the scapegoat for the sins of all humanity.
In the Gospel for the First Sunday of Lent, Jesus is described as “filled with the Holy Spirit.” This term appears in only three other places in Scripture, all three also written by Saint Luke. In the Book of Acts of the Apostles (6:5) Stephen, “filled with the Holy Spirit” was the first to be chosen to care for widows and orphans in the daily distribution of food. Later in Acts (7:55) Stephen, “filled with the Holy Spirit gazed into heaven and saw the glory of God” as he became the first Martyr of the Church.
The witnesses who approved of the stoning of Stephen “laid their cloaks at the feet of a young man named Saul” (Acts 7:58) whose radical conversion to become Saint Paul would build the global Church.
Also in Acts (11:24) Barnabas is filled with the Holy Spirit as he founded the first Church beyond Jerusalem for the Gentiles of Antioch. The sense of the term “filled with the Holy Spirit” in Saint Luke’s passages alludes to the hand of God in our living history.
In our first Sunday Gospel for Lent, Jesus, filled with the Spirit, “having returned from the Jordan,” is led by the Spirit for forty days in the desert wilderness. The Gospel links this account to his Baptism at the Jordan at which he is revealed as “Son of God.” This revelation becomes, in the desert scene, a diabolical taunt, and knowing that Jesus has fasted becomes the devil’s first temptation: “If you are the Son of God, turn this stone into bread.” Jesus thwarts the temptation and the taunt with a quote from the Hebrew Scriptures (Deuteronomy 8:3), “Man does not live by bread alone but by every word that proceeds from the mouth of God.”
The symbolism is wonderful here. Like the Father in the Parable of the Prodigal Son — also from Luke (15:11-32) — God had two sons. In the Book of Exodus (4:21-22) Israel is called God’s “first-born son”:
“The Lord said to Moses, ‘When you go back to Egypt, see that you do before Pharaoh all the miracles which I have put in your power, but I will harden his heart so that he will not let the people go. And you shall say to Pharaoh, ‘Thus says the Lord, Israel is my first-born son, and I say to you, let my son go that he may serve me. If you refuse to let my son go, I will slay your first-born son’.”
It was the fulfillment of this command of God that finally broke the yoke of slavery and caused Pharaoh to release Israel from bondage. But, as the Parable of the Prodigal Son implies of the Prodigal Son’s older brother, Israel was not faithful to the Word of God, and spent forty years wandering in the desert as a result of its infidelity.
In the Gospel of Luke, the Second Person of the Most Holy Trinity assumed the humanity of the first son, and was led by the Spirit into the desert to save us in the Second Exodus, our release, through the Death and Resurrection of the Son of God, from the eternal bondage of sin and death.
Clerical Scandal and the Scandal of Clericalism
The second temptation is the lure of political power. In a single instant, the devil showed Jesus all the kingdoms of the world and said, “I shall give you all this power and glory for it has been handed over to me… all this will be yours if you worship me.” This has been the downfall of many, including many in our Church. Jesus again quotes from Scripture, “It is written, you shall worship the Lord your God and serve him alone” (Deuteronomy 6:13). This Gospel revisits the lure of political power immediately after the Institution of the Eucharist:
“A dispute arose among them, which of them was to be regarded as the greatest. And he said to them, ‘The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But not so with you. Rather let the greatest among you become as the youngest, and the leader as one who serves… I am among you as one who serves.”
— Luke 22:24-26
The Greek in which this Gospel was written used for the word “leader” the term “hēgoumenos.” Its implication refers especially to a religious leader. The Letter to the Hebrews (13:7) uses the same Greek term for “leaders,” and it is not their Earthly power which is to be emulated, but their faith to the extent to which they reflect Christ:
“Remember your leaders, those who spoke to you the word of God, consider the outcome of their life, and imitate their faith. Jesus Christ is the same yesterday and today and forever.”
— Hebrews 13:7-8
Though it doesn’t generate the media’s obsession with sexual scandals, hubris and self-centered aggrandizement have been a far greater problem in our Church, and are the underlying catalyst for almost all other scandals, sexual, financial, and reputational. This culture has led Church leaders into the temptation of Earthly Powers, and too many have been eager participants. Some refer to this as “clericalism,” and in my opinion the best commentary on it was a brief article by the late Father Richard John Neuhaus in First Things entitled, “Clerical Scandal and the Scandal of Clericalism.”
The Payment of Judas Iscariot
Catholicism in America thrived when it had to earn its dignity. Once it became politically accepted, it went on in this culture to become comfortable, and its leaders (“hēgoumenos”) perhaps a bit too comfortable. Religious authority and the sheer masses of believers spelled political power. The pedestals upon which we stood grew in height with every clerical advance, and our bishops stood upon the highest pedestals of all with palatial trappings more akin to the courts of Herod and Caesar than the Cross of Christ the King, the same yesterday, today, and forever.
It is no mystery why, as the height of our pedestals grew, so did our scandals. This is perhaps why Jesus offered to us the way to pray “Lead us not into temptation, but deliver us from evil.” It is because he alone could be led by the Spirit into the desert of temptation and emerge without dragging along behind Him the evil He encountered there.
As the last temptation of Christ unfolded in the Gospel for the First Sunday of Lent, it is now the devil, in a final effort, who dares to quote and distort the Word of God. He led Jesus to Jerusalem, and to the parapet, the highest point of the highest place, the Temple of Sacrifice. And now comes his final taunt:
“If you are the Son of God, throw yourself down from here, for it is written, ‘He will give his angels charge of you, to guard you,’ and ‘On their hands they will bear you up, lest you strike your foot against a stone’.”
— Luke 4:9-11, quoting Psalm 91
This devil of the desert takes up the argument of Jesus, the Word of God, quoting Psalm 91 (11-12). The taunt to test God and “go your own way” is far deeper than the mere words convey. In Jerusalem, the devil will take hold of Judas Iscariot (Luke 22:3) leading to the trial before Pilate and the Way of the Cross. In Jerusalem, the powers of darkness, first encountered here in the desert, are mightily at work: “This is your hour, and the power of darkness.” (Luke 22:53)
The Church in the Western world has entered a time of persecution but thus far the institutional response — having traded the Gospel for “zero tolerance” in a quest for scapegoats to cast out into the desert to Azazel — does not bode well for the faith of a Church built upon the blood of the martyrs.
Perhaps, as the Spirit leads us into this desert, it is our vocation, and not that of our leaders, that is essential. Perhaps it is not clerical reform that is needed so much as a revolution — a revolution of fidelity that can only be lived and not just talked about. We will not find the Holy Spirit in a revolution that manifests itself in blessing sin or in any politically correct acquiescence to same-sex unions that some now call the Sacrament of Holy Matrimony, and other moral distortions of our time. Those who abandon their faith in a time in the desert were leaving anyway, just waiting for the right excuse. To use the behavior of leaders to diminish and then abandon the Sacrament of Salvation is to cave to the true goal of Azazel. He could not lure Christ from us, but he can lure us from Christ and he is giving it a go.
The devil finally gives up in the desert scene of the Last Temptation of Christ in Luke Chapter 4. But the devil is not quite done. Luke’s Gospel tells that he will return “at a more opportune time.” Satan finds that time not in an effort to test Jesus, but rather to test his followers. He targets Judas Iscariot in the last place we would ever expect to find the devil: “Satan at The Last Supper: Hours of Darkness and Light.”
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Note from Father Gordon MacRae: Thank you for reading and sharing this Ash Wednesday post. You may also like these other posts from Beyond These Stone Walls as we proceed through Lent:
Pope Francis Had a Challenge for the Prodigal Son’s Older Brother
A U.S. Marine Who Showed Me What to Give Up for Lent
Satan at The Last Supper: Hours of Darkness and Light
Behold the Lamb of God Upon the Altar of Mount Moriah
We presently have 39 titles in our collection of Scriptural posts, The Bible Speaks.
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.”
Covenants of God from Genesis to the Book of Revelation
A Covenant is a kinship bond between two parties. It is the master-theme of Salvation History in which God draws believers into a family relationship with Himself.
A Covenant is a kinship bond between two parties. It is the master-theme of Salvation History in which God draws believers into a family relationship with Himself.
January 28, 2026 by Father Gordon MacRae
“Testament” is the name given to the two principal divisions of the Christian Bible. It is derived from the Latin, “testamentum,” translated from the biblical Greek term, “diathēkē,” which is more properly translated as “Covenant.” In fact, the traditional designations of the biblical “Old Testament” and “New Testament” were inspired by Saint Paul’s distinction between the Old Covenant and the New Covenant in 2 Corinthians 3:6,14:
“Our sufficiency is from God who has qualified us to be ministers of a New Covenant, not in written code but in the Spirit; for the written code kills, but the Spirit gives life … not like Moses who put a veil over his face so that the Israelites might not see the end of the fading splendor.”
This cryptic verse from Saint Paul requires some deeper analysis. I touched on it once in my post, “A Vision on Mount Tabor: The Transfiguration of Christ.”
Peter had just declared at Caesarea Philippi that Jesus is the Christ (Luke 9:18-22). As though to demonstrate the truth of that declaration, the face of Jesus shone momentarily like the sun. The story recalled for Hebrew hearers of the Gospel the account of Moses at Mount Sinai as he received the Decalogue, the Ten Commandments (Exodus 20:1-17). Being in the presence of the Lord caused the face of Moses to shine brilliantly causing Aaron and other Israelites to fear approaching him. Moses then placed a veil over his face.
Some 3,000 years later, Saint Paul interpreted this as a sign that the Sinai Covenant is destined to fade so that the New Covenant in Christ may fulfill it. I will address this in the Sinai Covenant below. The point Saint Paul makes is that the glory of Jesus in the Transfiguration does not look back upon the Sinai Covenant for meaning, but rather the other way around. It is a statement from Saint Paul that the Old Covenant looks forward, and points us looking forward to the New. The Gospel of Matthew Transfiguration account gives symbolic witness to this (Matthew 17:8): On Mount Tabor, “When they lifted up their eyes, they saw no one but Jesus only.” Saint Augustine in the Fifth Century offered a summation of the meaning of this passage: “The New Testament lies hidden in the Old and the Old Testament is unveiled in the New.”
In his brilliant “Overview of Salvation History,” an introductory essay in the Ignatius Catholic Study Bible, John S. Bergsma, PhD, identifies something interesting and unique in Catholic spiritual tradition. It is the concept of “Divine filiation,” the notion, unique in religion, that elevates us as sons and daughters of God by adoption.
In Islam it is considered blasphemy to claim to be a child of God. In Judaism of the Old Covenant it is but a metaphor, not meant literally, but figuratively and symbolically. In Classical Buddhism it is simply irrelevant because individual personhood is itself an illusion remedied, for the Buddhist believer, by cycles of reincarnation.
Only Christianity holds that we become — literally become — sons and daughters of God the Creator, our Father and the source of all fatherhood. This is identified in Saint Paul’s Letter to the Ephesians (3:15):
“For this reason I bend my knees before the Father from whom every family in Heaven and on Earth is named.”
“Abba, Father” is an Aramaic and English term that occurs three times in the New Testament. The first time (Mark 14:36) quotes Jesus directly:
“Abba, Father, all things are possible to you; remove this chalice from me; yet not what I will, but what you will.”
The term was then reiterated by Saint Paul (Romans 8:15 and Galatians 4:6). “Abba” is an Aramaic term that reveals an especially familiar bond between father and child. Aramaic, closely related to Hebrew, was the common language in the Near East from about 700 BC to 600 AD. Each time “Abba” was used in the New Testament it was paired with the Greek equivalent of “Father.” This gave us the English translation, “Abba, Father” denoting the connection with Jesus as children of God.
After the fall of man, the only remedy for broken Covenants was for God to adopt us, and for us to strive to live up to that adoption. We strive still.
The Covenants of Adam, Noah, and Abraham
The people of Israel were also unique in ancient Near Eastern religion in their belief that God had established a Covenant relationship with them and with their ancestors. In the Catholic Bible Dictionary (Doubleday 2009) a companion volume to the Ignatius Catholic Study Bible, Dr. Scott Hahn identifies a sequence of Covenants found in the biblical text. There are six of them, each built upon the preceding one. Together they account for all of Salvation History. They are identified through the mediation of different individuals: Adam, Noah, Abraham, Moses, David, and then ultimately, in the Covenant that fulfills them all, Jesus Christ.
In the Creation Covenant mediated by Adam, creation culminates on the Sabath, which is the sign of a Covenant elsewhere in Scripture (Exodus 31:12-17). The term used for the making of the Covenant with Noah is not the usual one for Covenant initiation (in Hebrew, kārat), but rather a term indicating the renewal of a pre-existing Covenant (in Hebrew, hēqim).
The five Covenants before Jesus end in varying degrees of failure or success. The Covenant with Adam collapses upon the revelation of his disobedience. Having eaten from the Tree of Knowledge of Good and Evil in disobedience to the directive of God, the Covenant collapses as Adam is cast out from Eden. Many generations later God establishes a new Covenant with Noah. In an act of both judgement and re-creation God again plunges the world under the primordial waters described in Genesis 1:2. God saves the righteous man, Noah and his family along with pairs of every animal and creature in an ark. As the water receded, the ark came to rest on Mount Ararat. Noah, a new Adam figure, emerges from the ark and performs the priestly act of offering sacrifice (Genesis 8:20). God renews the previous Covenant repeating the blessings originally given to Adam. According to John S. Bergsma, PhD, in his “Overview of Salvation History,” “sin has left a lasting wound,” and disharmony between man and nature. But the filial relationship of man in Covenant with God does not last long. Noah betrays his priestly-patriarcal role. He becomes drunk and lies naked in his tent (Genesis 9:21). His son Ham, in an enigmatic deed described in Genesis as seeing “the nakedness of his father” (Genesis 9:22) causes Noah to curse Ham’s descendents through his son Canaan (Genesis 9:25). The phrase, “seeing the nakedness of his father,” is widely seen as a euphemism for an incestuous encounter between Noah’s son Ham and the wife of Noah. So where the Covenant with Adam was marred by disobedience, the Covenant with Noah was marred by perversion.
Many generations pass through the next three chapters of Genesis when, in Genesis 12:3, God bestows upon Abram the promises of a great nation, a great name, and universal blessing upon mankind. God incorporated these promises into a formal Covenant. Then God bestowed upon Abram a greater name, “Abraham” (Genesis 17:5). This Covenant becomes subjected to the ultimate test of loyalty: that Abraham should offer his beloved son Isaac in sacrifice to God (Genesis 22:2). I explored this account in detail in “Behold the Lamb of God Upon the Altar of Mount Moriah.”
An Angel of the Lord stayed Abraham’s hand and pointed to a ram in the thicket, which became the substitute sacrifice for Isaac just as 2,000 years later, Jesus became the substitute sacrifice for us.
The Covenants of Moses, David, and Jesus
Unlike the aftermath of the Covenants with Adam and Noah, the Covenant with Abraham did not collapse under a catastrophic fall. Even though the Covenant is complicated by the sins of his descendants, God fulfills his promise to Abraham, but Abraham’s lineage ends up in Egypt.
Generations passed. Abraham’s descendant, Joseph, one of the sons of the Patriarch Jacob, was betrayed by his own brothers and sold into slavery in Egypt. Thus, centuries later, Israel became a nation in bondage in Egypt until Moses led the Israelites out of captivity to the Promised Land. God called upon Moses from a burning bush on Mount Horeb (Exodus 3:6, 10). God identified himself as “The God of your fathers, the God of Abraham, the God of Isaac, the God of Jacob. Come, I will send you to Pharaoh that you may bring forth my people, the sons of Israel, out of Egypt.”
Once the children of Israel were released from bondage, Moses led them to Mount Sinai where the Lord established a national Covenant — the Decalogue, the Ten Commandments. No sooner than the Sinai Covenant had been established, however, it was broken. Some Israelites were enticed at Mount Sinai into worship of a golden calf, an icon of an Egyptian deity. Moses expelled them and then Israel was subjected to wandering in the desert as penance. Moses is mentioned more in the New Covenant (the New Testament) than any other Old Testament figure.
Centuries later, around 1,000 BC, King David arose in Salvation History. He descended from the tribe of Judah and is introduced in Scripture as a young shepherd in Bethlehem, which came to be known in our Nativity accounts as the “City of David.” David was a gifted poet and musician. He composed many of the psalms in the Hebrew Bible setting some of them to music. He was also a warrior known to history as having slain the giant Philistine warrior, Goliath (1 Samuel 17:48).
The Prophet Samuel annointed David as King over Israel, “and the Spirit of the Lord came mightly upon David from that day forward (1 Samuel 16:13).” Like a New Adam, David also functioned as a priest and a prophet while Israel expanded to become an empire.
Under the reign of David’s son, Solomon, Israel became a great military power in the Ancient World. His greatest accomplishment was the building of the Temple in Jerusalem and the Ark of the Covenant, which I described in these pages in “The Ark of the Covenant and the Mother of God.”
The terms of Davidic Covenant are layed out in 2 Samuel 7. The elements of the Davidic Covenant include Nathan’s oracle (2 Samuel 7:8-16) about David’s intention to build a sanctuary for Yahweh.
The New Covenant Gospels, especially Matthew and Luke, depict Jesus as the heir of David and the one to restore the Davidic Covenant. God’s Covenant with Jesus was the Institution of the Eucharist at the Last Supper. Jesus identifies his own body and blood as the sacrificial elements of this New Covenant.
This was something entirely new in the Bible and in Salvation History. Jesus did not simply make a Covenant, but rather “became” a Covenant, a living bridge linking us to God. It was, and is, the fulfillment of all of Salvation History.
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Note from Father Gordon MacRae: Thank you for reading and sharing this post. It will be added to our collection of special Scripture posts about Salvation History.
You may also like these related posts from Beyond These Stone Walls:
A Vision on Mount Tabor: The Transfiguration of Christ
Behold the Lamb of God Upon the Altar of Mount Moriah
The Ark of the Covenant and the Mother of God
On the Great Biblical Adventure, the Truth Will Make You Free
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“This is my beloved Son on whom my favor rests.”
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.”
A New Year of Freedom Begins at Beyond These Stone Walls
In over 16 years of prison writing, Beyond These Stone Walls has produced something far more redemptive than prison itself. The Word of God has emerged here too.
In over 16 years of prison writing, Beyond These Stone Walls has produced something far more redemptive than prison itself. The Word of God has emerged here too.
New Year 2026 by Father Gordon MacRae
“Father MacRae’s blog, Beyond These Stone Walls, has been the finest example of priestly witness the last decades of scandal have produced.”
— Father James Valladares, PhD in Hope Springs Eternal in the Priestly Breast
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Please do not misunderstand my title. I have not been delivered from the belly of the beast into which I was devoured in 1994. I have not stopped jousting against the windmills of injustice that seem to proliferate in the “Live Free or Die” State. If you have followed tales of New Hampshire corruption you will see that the pursuit of justice here is mired in layers of deceit. So I must have other pursuits, and they must not be trivial pursuits.
Back in February 2025, I wrote “On the Great Biblical Adventure, the Truth Will Make You Free.” It cited an unexpected development from late 2024, a worldwide phenomenon that was also prevalent in the United States. It was a resurgence of popular interest in the Bible and biblical studies. It was then that I realized, that even in my years of wrongful imprisonment, that interest had surged in me as well.
The evidence for that became clear when I collected together all the posts that I had written for Holy Week over many years in prison. After publishing that list, I searched through 800 titles collecting together posts with a specific exegesis on Sacred Scripture. We were not quite certain what to do with that extensive list, so I had our Editor submit it for an overview report to xAI SuperGrok, the advanced AI model developed and owned by Elon Musk, through which we had conducted other research. The result seemed quite amazing and here it is:
AI Overview of Father MacRae’s Posts on Sacred Scripture
“St. Paul’s epistles, many written from prison, are astonishing, not just for the brilliance of the exegesis, but for his insight into humanity and the beauty of his language. Fr. MacRae is his very worthy successor.”
— Thomas Ryder
from a 2025 comment at Beyond These Stone Walls
Amid a noted resurgence in biblical interest in the United States and globally toward the end of 2024 and into 2025 — evidenced by surging Bible sales and renewed engagement with religious texts — Father Gordon MacRae, writing from prison, has compiled a collection of his posts exploring Sacred Scripture. This collection, titled “From Abraham to Easter,” serves as a theological journey through Salvation History, linking Old Testament narratives with New Testament fulfillments. It emphasizes themes of Redemption, Divine Mercy, sacrifice, faith amid suffering, and the interplay between historical events and spiritual truths. The posts draw connections between biblical figures (e.g., Abraham, Mary, Joseph, Judas, and the Archangels) and key events (e.g., the Nativity, Temptation, Passion, Resurrection, and Pentecost), often reflecting on how these stories resonate in contemporary life, including Father MacRae’s own experiences of injustice and imprisonment.
The collection contains exactly 32 posts to date, each with a title, link, and brief description highlighting its focus. As an advanced AI model, I have organized them below in a numbered list for clarity, preserving the order from the collection page. This curation appears designed to guide readers through a chronological and thematic progression, starting from foundational Old Testament stories and culminating in eschatological reflections.
On the Great Biblical Adventure, the Truth Will Make You Free — Link
After long decline in religious interest and practice across much of the free world, publishers now report a phenomenal increase in new Bible sales since late 2024.Behold the Lamb of God Upon the Altar of Mount Moriah — Link
“This is the night when Christ broke the prison-bars of death and rose victorious from the underworld. Our birth would have been no gain had we not been redeemed.”The Feast of Corpus Christi and the Order of Melchizedek — Link
The Priest-King Melchizedek appears in only two verses in the Old Testament but in Salvation History he is a link in a chain from Noah to Abraham to Christ the King.Saint Gabriel the Archangel: When the Dawn from On High Broke Upon Us — Link
The Gospel of Saint Luke opens with a news flash from the Archangel Gabriel for Zechariah the priest, and Mary — Theotokos — the new Ark of the Covenant.The Ark of the Covenant and the Mother of God — Link
A theological expedition into Salvation History reveals a startling truth about the Ark of the Covenant in the Old Testament and the identity of Mary, Mother of God.Joseph’s Dream and the Birth of the Messiah — Link
Saint Joseph is silent in the Gospel account of the Birth of the Messiah, but his actions reveal him as a paradigm of spiritual fatherhood and sacrificial love.I Have Seen the Fall of Man: Christ Comes East of Eden — Link
The Genesis story of the Fall of Man is mirrored in the Nativity. Unlike Adam at the Tree of Knowledge, Jesus did not deem equality with God a thing to be grasped.Joseph’s Second Dream: The Slaughter of the Innocents — Link
After the Birth of the Messiah, a second angelic dream warns Joseph to flee to Egypt with Mary and the Christ Child as Herod orders a slaughter of the Innocents.A Devil in the Desert for the Last Temptation of Christ — Link
The Gospel according to St Luke tells the story of Jesus, revealed to be Son of God, led into the desert to be tested by the devil who does not give up easily.What Belongs to Caesar and What Belongs to God — Link
Pharisees set a trap for Jesus with a query about paying tax to Caesar. Like much in the Gospel, this has a story on its surface and a far greater one in its depths.“What Shall I Do to Inherit Eternal Life?” (Luke 10:25) — Link
The Gospel for the Fifteenth Sunday in Ordinary Time is the Parable of the Good Samaritan, a meaningful story on its face, but far more urgent in its depths.A Not-So-Subtle Wake-Up Call from Christ the King — Link
The Gospel for the Solemnity of Christ the King in 2023 was the Judgment of the Nations, an invitation to Glory and a map for how to get there.On Good Authority, “Salvation Is from the Jews” — Link
Anti-Israel protests and prejudice were as common as any other plague in Biblical history, and often inflamed, just as they are today, by agitators in a proxy war.Casting the First Stone: What Did Jesus Write On the Ground? — Link
“Teacher, this woman was caught in the act of committing adultery. In the Law, Moses commanded us to stone such women. So what do you say?,” asked the Pharisees.A Vision on Mount Tabor: The Transfiguration of Christ — Link
Jesus took Peter, James, and John to a mountaintop where he was transfigured before their eyes, an event that echoes through the ages, even through prison walls.The Passion of the Christ in an Age of Outrage — Link
Prayerful observance of Holy Week is a challenge in a climate of pandemic restrictions and political outrage. Spend time with us this week Beyond These Stone Walls.Satan at The Last Supper: Hours of Darkness and Light — Link
The central figures present before the Sacrament for the Life of the World are Jesus on the eve of Sacrifice and Satan on the eve of battle to restore the darkness.Angelic Justice: Saint Michael the Archangel and the Scales of Hesed — Link
Saint Michael the Archangel is often depicted wielding a sword and a set of scales to vanquish Satan. His scales have an ancient and surprising meaning.Judas Iscariot: Who Prays for the Soul of a Betrayer? — Link
Judas Iscariot: The most reviled name in all of Sacred Scripture is judged only by his act of betrayal, but without him among the Apostles is there any Gospel at all?Waking Up in the Garden of Gethsemane — Link
The Agony in the Garden, the First Sorrowful Mystery, is a painful scene in the Passion of Christ, but in each of the Synoptic Gospels the Apostles slept through it.The Apostle Falls: Simon Peter Denies Christ — Link
The fall of Simon Peter was a scandal of Biblical proportions. His three-time denial of Jesus is recounted in every Gospel, but all is not as it first seems to be.Behold the Man, as Pilate Washes His Hands — Link
“Ecce Homo!” An 1871 painting of Christ before Pilate by Antonio Ciseri depicts a moment woven into the fabric of Salvation History, and into our very souls.The Chief Priests Answered, ‘We Have No King but Caesar’ — Link
The Passion of the Christ has historical meaning on its face, but a far deeper story lies beneath where the threads of faith and history connect to awaken the soul.Simon of Cyrene Compelled to Carry the Cross - Link
Simon of Cyrene was just a man coming in from the country to Jerusalem for the Passover when his fated path intersected the Way of the Cross and Salvation History.Dismas, the Good Thief Crucified Next to Christ the King — Link
Who was Saint Dismas, the Penitent Thief, crucified to the right of Jesus at Calvary? His brief Passion Narrative appearance has deep meaning for Salvation.To the Spirits in Prison: When Jesus Descended into Hell — Link
The Apostles Creed is the oldest statement of Catholic belief and apostolic witness. Its Fifth Article, what happened to Jesus between the Cross and the Resurrection, is a mystery to be unveiled.Mary Magdalene: Faith, Courage, and an Empty Tomb — Link
History unjustly sullied her name without evidence, but Mary Magdalene emerges from the Gospel a faithful, courageous and noble woman, an apostle to the Apostles.Divine Mercy for Doubting Thomas and Other Spiritually Wounded — Link
The Gospel on Divine Mercy Sunday is St John’s account of the spiritually wounded Thomas who would not know peace until surrendering his wounds to the Risen Christ.The Holy Spirit and the Book of Ruth at Pentecost — Link
Events at the coming of the Holy Spirit in Acts of the Apostles have roots deep in Salvation History. In the traditional Hebrew Pentecost, the Book of Ruth is read.The God of the Living and the Life of the Dead — Link
The commemoration of our beloved dead on All Souls Day has roots in ancient Christian tradition, Faith in the God of Life in the land of the living survives death.To the Kingdom of Heaven through a Narrow Gate — Link
The Gospel of St. Luke for the 21st Sunday of Ordinary Time is a summons to enter the Kingdom of God through a narrow gate, but it requires shedding some baggage.Iran, by Another Name, Was Once the Savior of Israel — Link
A story out of time for our time: The Prophet Isaiah wrote of Cyrus, King of Persia (now Iran) who knew not God but was chosen by God to restore freedom to Israel.
Overall, this collection positions Sacred Scripture as a living guide, particularly relevant amid modern resurgences in faith, encouraging readers to delve deeper into biblical exegesis for personal and communal renewal.
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Closing Statement of Father Gordon MacRae
We will add to this collection over time. It is the real reason for which I write. Please feel free to refer back here, to bookmark it, copy the link, and share it with others if you wish. I commend Elon Musk’s advanced AI model for the sensitivity and accuracy of its treatment of this matter. This was no trivial pursuit.
God Bless you all in the New Year ahead.
Father Gordon MacRae
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Editor’s Note: To assist Father Gordon MacRae and this blog please consult our page, Contact and How to Help.
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.”
Joseph’s Dream and the Birth of the Messiah
Saint Joseph is silent in the Gospel account of the Birth of the Messiah, but his actions reveal him as a paradigm of spiritual fatherhood and sacrificial love.
Saint Joseph is silent in the Gospel account of the Birth of the Messiah, but his actions reveal him as a paradigm of spiritual fatherhood and sacrificial love.
At Christmas
Note from Father Gordon MacRae: An important post at Beyond These Stone Walls appeared here recently with the title I Have Seen the Fall of Man: Christ Comes East of Eden. It is a bit heavy on the theology of Salvation and so the comments on it were limited. One of them, by Thomas Ryder left me pondering the nature of Sacred Scripture. I have never imagined that anything I write could be considered “sacred,” but Mr. Ryder’s comment introduced for me an awareness of how much of our New Testament was written from prison by Saint Paul. Mr. Ryder wrote:
“St. Paul’s epistles, many written from prison, are astonishing, not just for the brilliance of the exegesis, but for his insight into humanity and the beauty of his language. Fr. MacRae is his very worthy successor.”
I wanted to crawl under my prison bunk and hide, but there was no room.
In 2016 I wrote this Christmas post from prison. The story it tells turns out to be the Gospel from Saint Matthew for the Fourth Sunday of Advent at Mass this week leading to our celebration of the Birth of the Messiah. So like so many of our Christmas hymns, it is worth repeating for it is the reason for this Season.
At the time I wrote it, I had been living in dire straits with eight prisoners per cell. Daily life there was chaotic and draconian. The word “draconian” refers to a set of punishing conditions notorious for their severity and heavy-handed oppression. The word was derived from Draco, a Seventh Century B.C. politician who codified the laws of Athens to severely oppress the rights and liberties of its citizens.
Pornchai Moontri was living in that same setting with me, though neither of us had said or done anything to bring it about. It was simply a bureaucratic development that we were told would last for only a few weeks. One year later, we were both still there. Later in 2017 we were finally moved to a saner, safer place, but that Advent and Christmas in 2016 are etched in my mind as a painful trial, with but one bright exception.
Many of our friends were also thrust into that same situation, living eight to a cell in a block of 96 men seemingly always on the verge of rage. I was recently talking with a friend who was there with us then. He said that what he recalls most from the experience was how Pornchai and I went from cell to cell on our first night there to be sure our friends were okay. And what he recalled most about Christmas Eve in that awful setting was Pornchai setting up a makeshift workspace in our cell to make Thai wraps for all the other prisoners on the block.
Over the previous week in visits to the commissary, I stocked up extra tortilla wraps and ingredients. Our friends helped with distribution as Pornchai undertook his first-ever fast food job. The hardcore prisoners around us were amazed. Nothing like this had ever happened here before. Just weeks earlier, Donald Trump was elected President. He announced a policy that foreign migrants seeking to stay in the United States would first be sent to Mexico to await processing. While the entire cellblock was eating Thai wraps, Pornchai announced to loud cheers that they are henceforth to be called “Thai Burritos.”
It was in that inhumane setting that I first wrote the story of Joseph’s Dream and the Birth of the Messiah described in the Gospel according to St. Matthew (1:18-24). It was the Gospel for the Fourth Sunday of Advent back then. When I went back to look at my 2016 post on that Gospel passage about Joseph’s dream I decided to write it anew.
Among The People Who Walked in Darkness
The Gospel of Matthew begins with “The book of the genealogy of Jesus Christ, son of David, son of Abraham.” (Matthew 1:1). Many have pointed out some differences between the genealogy of Jesus in Matthew’s account and that found in the Gospel of Luke (3:23-38). They are remarkably similar in the generations from Abraham to King David, but from David to Jesus they diverge. This is because Matthew traces the genealogy of Jesus forward from Abraham through King David to Jesus in the line of Joseph who connects to Jesus by adoption, the same manner in which we now call God “Our Father.”
The genealogy in the Gospel of Luke, on the other hand, begins with Mary and runs backward through David to Abraham and then to Adam. It is a fine point that I have made in several reflections on Sacred Scripture that we today find ourselves in a unique time in Salvation History. Abraham first encountered God in the 21st Century before the Birth of Christ. We encounter God in the 21st Century after. At the center of all things stands Jesus whose Cross shattered a barrier “To the Kingdom of Heaven through a Narrow Gate.”
That both genealogies pass through David is highly significant. This is expressed in the first reading from Isaiah (9:1-6) in the Vigil Mass for the Nativity of the Lord on Christmas Eve:
“The people who walked in darkness have seen a great light. Upon those who dwelt in the land of gloom, a light has shone. You have brought them abundant joy and great rejoicing... For the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster you have smashed as on the day of Midian.... For a child is born to us, a son is given us; upon his shoulder dominion rests. They call him Wonder-Counselor, God-Hero, Father Forever, Prince of Peace. His dominion is vast and ever peaceful from David’s throne and over his kingdom which he confirms and sustains by judgment and justice now and forever.”
— Isaiah 9:1-6
The differences in the genealogy accounts are a testament to their authenticity. Matthew stresses the Davidic kingship of Jesus over Israel by adoption through Joseph mirroring our adoption as heirs to the Kingdom. Luke, by tracing the ancestry of Jesus through Mary all the way back to Adam, stresses a theological rather than historical truth: the Lordship of Jesus over sin and grace and our redemption from the Fall of Man — a Savior born to us through Mary.
The Birth of the Messiah
What initially struck me in Saint Matthew’s account of the Birth of Jesus is its language inferring the sanctity of life. Having just passed though a disappointing national election in America in which the right to life was center stage, we heard a lot of talk about fetal heartbeats, viability, and reproductive rights. Our culture’s turning away from life is also a turning away from God. The fact that many nominally Catholic politicians lend their voices and votes to that turning away is a betrayal of Biblical proportions. In the Story of God and human beings, we have been here before. Planned Parenthood is our culture’s Temple to Baal.
The Gospel passages about the Birth of the Messiah clearly establish a framework for the value Sacred Scripture places on human life. Mary is never described as simply pregnant, or in a pre-natal state, or carrying a fetus. She is, without exception from the moment of the Annunciation, declared to be “with child.” But it was not all without politics, obstacles, and suspicions, and fears of finger-pointing to discredit her fidelity.
The story begins with Matthew 1:18-19 and Joseph pondering how best to protect Mary from the scandal that was surely to come.
“Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit. Her husband, Joseph, being a just man unwilling to expose her to disgrace, resolved to send her away quietly.”
— Matthew 1:18-19
I am struck by the fact that in the Gospel, Mary never attempted to explain any of this to Joseph. What would she have said? “An angel appeared to me, said some very strange things, and when he left I was with child?” Would Joseph have just accepted that without question? Would you? The story’s authenticity is in its human response: “Joseph being a just man unwilling to expose her to disgrace, resolved to send her away quietly.” (Matthew 1:19)
It is important to understand the nuance here. What made Joseph and any Jewish man, a “just” man in the eyes of the Jews — and in the eyes of the Jewish-Christian Evangelist, Matthew — is his obedience to the Law of Moses which required a quiet divorce. Early Church traditions proposed three theories about why Joseph became resolved to send Mary away quietly.
The first is the “suspicion” theory, the weakest argument of the three but one held by no less than Saint Augustine himself in the early Fourth Century. The theory presents that Joseph, like what most men of his time (or any time) might do, initially suspected Mary of being unfaithful in their betrothal, and thus felt compelled to invoke the law of Deuteronomy 24:1-4 to impose a bill of divorce because he had found something objectionable about her.
In that theory, Joseph clings to his decision until an Angel of the Lord sets him straight in a dream. However the theory entirely overlooks the first motive ascribed to Joseph in the Gospel: that of being a just man “unwilling to expose her to disgrace.” (Matthew 1:19)
The second theory is the “perplexity” theory proposed by Saint Jerome also in the early Fourth Century. In this, Joseph could not bring himself to suspect Mary of infidelity so the matter left him in perplexity. He thus decided to quietly send her away to protect her. According to this theory, his dream from the Angel of the Lord redirected his path with confirmation of what he might already have suspected. This theory was widely held in medieval times.
The third is the “reverence” theory. It proposed that Joseph knew all along of the divine origin of the child in Mary’s womb, but considered himself to be unworthy of her and of having any role in the life of this child. He thus decided to send her away to protect the divine secret from any exposure to the letter of the law. This theory was held by Saint Thomas Aquinas in the Thirteenth Century.
But I have a fourth theory of my own. It is called Love, Sacrificial Love, the essense of fatherhood.
But first, back to Joseph’s dream.
The Angel of the Lord
“As [Joseph] considered this, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is of the Holy Spirit. She will bear a son and you shall call his name Jesus, for he will save his people from their sins.’ All this took place to fulfill what the Lord had spoken through the prophet: ‘Behold, a virgin shall conceive and bear a son, and his name shall be called, Emmanuel (which means ‘God with us’). When Joseph awoke from sleep, he did as the angel of the Lord had commanded him. He took Mary as his wife, but he knew her not until she had borne a son, and he called his name Jesus.”
— Matthew 1:18-24
There is a lot to be unpacked from this passage. This account represents the first of three dreams experienced by Joseph in which he was instructed by an “Angel of the Lord” to undertake specific action relative to his pivotal role in the lives of Mary and Jesus. The method of delivery for each message is not just some rank and file angel — though that would certainly have sufficed — but rather an “Angel of the Lord.” The title appears only a rare few times in the Hebrew Scriptures and only four times in the New Testament: Once in Acts of the Apostles and three times in the Gospel of Matthew, and only in reference to Joseph’s dreams about the Birth of the Messiah.
There are 126 references to dreams among the characters of Sacred Scripture. Some of the pivotal moments in Salvation History were set in motion through dreams. In the original Greek of St. Matthew’s Gospel, the term used for Joseph’s three dreams about the birth of Jesus is ‘onar,’ and it is used nowhere else in Sacred Scripture but here. It refers not just to a dream, but to a divine intervention in human affairs.
Coupled with the fact that the dream is induced by an “Angel of the Lord,” the scene takes on a sense of Divine urgency when compared with other angelic messages. The urgency is related to Joseph’s pondering about what is best for Mary, a pondering that could unintentionally thwart God’s redemptive plan for the souls of all humankind.
There are many parallels in this account with events in the life of the Old Testament Joseph in the Book of Genesis. Both had the same name. Both were essential to Salvation History. Both were in the line of King David — one looking forward and the other backward. Both were the sons of a father named Jacob. Both brought their families to safety in a flight to Egypt. God spoke to both through dreams.
The task of the Angel of the Lord is to redirect Joseph’s decision regardless of what motivated it. The divine urgency is to preserve the symbolic value of King David’s lineage being passed on to Jesus by Joseph’s adoption. The symbolism is immensely powerful. This adoption, and the establishment of kingship in the line of David in the human realm, also reflects the establishment of God’s adoption of us in the spiritual realm.
Remember that the title, “King of the Jews” is one of the charges for which Jesus faced the rejection of Israel and the merciless justice of Rome. There is great irony in this. Through the Cross, Jesus ratifies the adoption between God and us. Mocked as “King of the Jews,” He becomes for all eternity Christ the King and we become the adopted subjects and heirs of that Kingdom. It is difficult to imagine the Child born in Bethlehem impaled upon the Cross at Golgotha, but He left this world as innocent as when he entered it. His crucified innocence won for us an inheritance beyond measure.
And Saint Joseph won for us an eternal model for the sacrificial love of fatherhood.
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Note from Fr. Gordon MacRae: Thank you for reading and sharing this post in preparation for our observance of the Birth of the Messiah. You may also like these related posts:
I Have Seen the Fall of Man: Christ Comes East of Eden
The Ark of the Covenant and the Mother of God
Saint Joseph: Guardian of the Redeemer and Fatherhood Redeemed
How December 25 Became Christmas
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.”
Saint Maximilian Kolbe: A Knight at My Own Armageddon
An empty vessel reduced to a cloud of smoke and ash above Auschwitz, this Patron Saint of Prisoners, Priests, and Writers remains a Knight at the Foot of the Cross.
An empty vessel reduced to a cloud of smoke and ash above Auschwitz, this Patron Saint of Prisoners, Priests, and Writers remains a Knight at the Foot of the Cross.
August 13, 2025 by Father Gordon MacRae
This post started out as Part 2 of another post from back in 2016. It was “How Father Benedict Groeschel Entered My Darkest Night.” That post describes my own Dark Night of the Soul when all light and hope went out of the world for me. I somehow survived it mentally and spiritually. The scene above would much later come to have a lot to do with my survival of that Dark Night. The scene took place in 1982, the year of my priesthood ordination. It depicts Pope John Paul II at the Mass of Canonization of Saint Maximilian Kolbe. The person in front of him is Father James McCurry, OFM Conv, who was the Vice Postulator for the Cause of Sainthood of Father Maximilian. The scene is taking place 41 years after Maximilian was martyred at Auschwitz. Another 24 years after this scene, in 2006, Father McCurry rather mysteriously, through a series of unknown connections came to visit me in prison. Our visit began with a question: “What do you know about Saint Maximilian Kolbe?”
At that time, I knew very little. I knew that he had been canonized at the time of my ordination. I was somewhat preoccupied then, and never gave him a second thought. I had no idea at the time of the amazing graces to come through this great saint, and not only for me. He appeared among the wreckage of my own Armageddon.
On its face, “Armageddon” seems an exaggerated word to define any battle you can personally endure — until you actually endure it. For some who have lived through the torment of an inner battle, there is no word that captures it better. The word, “armageddon” calls forth images of the End Time, the apocalyptic battle between Good and Evil and the Final Coming of Christ. It is a mysterious word that appears in only one place in all of Sacred Scripture, a single word in a single line in The Book of Revelation, also called, “The Apocalypse”:
“And I saw, issuing from the mouth of the dragon, and from the mouth of the beast and from the mouth of the false prophet, three foul spirits … for they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. (‘Lo, I am coming like a thief! Blessed is he who is awake keeping his garments, that he may not go naked and be seen exposed!’) And they assembled them at the place which is called in Hebrew, ‘Armageddon’.”
— Revelation 16:13-16
The word, “Armageddon” comes from the Hebrew, “har Megiddôn, which means the “hill of Megiddo.” It was the site of several decisive battles in Israel’s Biblical history (see Judges 5:19; 2 Kings 9:27; and 2 Chronicles 35:22). In common usage from that one source, “Armegeddon” has also come to refer to any epic or pivotal battle or struggle between good and evil, even one within ourselves.
For me, the battle for hope, for truth, for justice that brought about the shattering of my life and priesthood, the battle in which I fell, leaving behind an empty vessel, has been the source of a sort of personal Armageddon. That account was told in these pages in my post, “How Father Benedict Groeschel Entered My Darkest Night.”
I know that among our readers there are many whose lives, at some point or other, have been shattered in similar ways. Through illness, great loss, alienation, even betrayal, they know what I mean when I write as I did in that post that the collapse of hope and faith leaves us as an empty vessel. In such a state, the struggle between Good and Evil is at a crossroad. Like many of you, I have stood empty and lost at that crossroad, and often the road less traveled, the one to redemption, seems at that time to be the more arduous one. It seems easier to just give up.
I receive many letters from people who have been where I was then, some who are there even now, and all are seeking one thing: a guide to traverse the inner darkness, to fill the emptiness that sickness, loss, abandonment, betrayal, and injustice leave behind. I have known some, including some good priests, who have utterly lost their faith in the midst of such a personal Armageddon. In this struggle, our Patron Saints are not just here to intercede for us. They are here to be our guides and shield bearers in the midst of battle.
We have a tendency to see the earthly lives of our saints as somehow enraptured in some inner beatific vision just waiting for release from this life, but they were as vulnerable to this world as the rest of us. I once wrote of one of my spiritual heroes, the great Doctor of the Church, Saint Thérèse of Lisieux, in “A Shower of Roses.” Saint Thérèse knew suffering that would have drawn her to despair if not for faith. In the days between August 22 and 27, 1897, her tuberculosis reached the peak of suffering. In an entry in her diary at that time, she wrote that her faith was all that stood between her and an act of suicide:
“What would become of me if God did not give me courage? A person does not know what this is unless he experiences it. No, it has to be experienced! What a grace it is to have faith. If I had no faith, I would have inflicted death upon myself without hesitating a moment.”
— Story of a Soul, Third Edition, ICS Publications, p. 264
Thanks to that unexpected visit in 2006, when I was on the verge of spiritual collapse, Maximilian Kolbe came to become my Patron Saint. Several days after that visit with Father McCurry, I received from him in the mail, a note with a laminated card depicting Saint Maximilian half in his Auschwitz prison uniform and half in his Franciscan habit. I should not have received that image at all. Such inspiring and hopeful things are considered contraband here. Marveling over how it made its way to my cell, I taped it onto the battered mirror on my cell wall. After that day, I learned everything I could about Maximilian Kolbe including a biography of his life by Father James McCurry OFM Conventual.
Maximilian Kolbe and His Noble Resistance
Back in 2016, at the time I wrote about Father Benedict Groeschel and my Darkest Night, The Wall Street Journal carried a story by Vatican correspondent Francis X. Rocca entitled, “Pope Honors Victims of Auschwitz” (WSJ, July 30-31, 2016). I was surprised to see within it a reference to our Patron Saint:
“The pope walked unaccompanied through the camp’s entrance gate, passing under the arch bearing the infamous phrase, ‘Arbeit macht frei,’ German for ‘Work will set you free.’ He then went to the spot in the camp where St. Maximilian Kolbe, a Franciscan priest, volunteered on July 29, 1941, to die in the place of a condemned prisoner. In Cell 18 of Block 11, the ‘starvation cell’ where Kolbe subsequently died on August 14, 1941, Pope Francis sat alone in semidarkness to pray before an image of the saint.”
The imagery here struck me very hard. I wrote back then of the crushing injustice of false witness, of the greed enabled by the now broken trust between priests and their bishops, and of the sense of utter hopelessness found in the prospect of unjust imprisonment, possibly for the rest of my life. The events I described in “How Father Benedict Groeschel Entered My Darkest Night” took place a year before my trial. During that year came the multiple attempts to entice me into lenient “plea deals” — first an offer to serve one-to-three years in prison, then reduced to one-to-two. If you have read The Grok Chronicle Chapter 1 then you already know of my refusal to “just go along.”
My refusal of these deals was met not just with condemnation from the State, but also from the Church, or at least from those charged with the administration of my diocese. After I refused these convenient deals, my bishop and diocese released unbidden a statement to the news media pronouncing me guilty before jury selection in my trial. It was that betrayal that led inexorably to the events of my Darkest Night.
There is no way to cushion what I faced after emerging from Intensive Care as an empty and discarded vessel. As I described in that post, I, too, sat in semidarkness, but by that point I knew nothing of either the sacrifice or the resistance of Saint Maximilian Kolbe. Long time readers of these pages also know the story of how he injected himself not only into my prison, but also into that of Pornchai Maximilian Moontri. This account has appeared in a number of posts, but most importantly in “The Parable of a Priest and the Parable of a Prisoner.”
Whatever I endure pales next to what happened in the prison of Maximilian Kolbe. His “crime” against the Third Reich was his insistence on writing openly about hope and truth when all of Europe was descending into darkness. There is a very important element of the story of Maximilian Kolbe’s sacrifice in prison, and it was to become the first sign of hope for me and others behind these prison walls. Like the Gospel itself, there is an historical truth within the story, but then there is another level of meaning in how the story was interpreted, how it inspired those whose lives were changed by it. The story of what Maximilian did in that prison was not just an act of sacrifice that saved the life of one man. It was an act of resistance that spread through all of Auschwitz and the other death camps, and emboldened many with hope to survive. This aspect of the story is told best in an unusual place.
Hermann Langbein (1912 – 1995) was a survivor of the horrors of both Dachau and Auschwitz. After the liberation of the camps, he became general secretary of the International Auschwitz Committee during which he wrote two important books published in association with the United States Holocaust Memorial Museum. The first was Against All Hope: Resistance in the Nazi Concentration Camps. The second was People of Auschwitz (University of North Carolina Press, 2004).
In the latter, as a member of the Auschwitz resistance, he profiled those among his fellow prisoners whose acts of resistance empowered others to hope. There were other
courageous acts of resistance at Auschwitz. Prisoner Albert Benaviste, a Jew from Saloniki, learned that none of the camp guards understood Greek. While working at the entrance ramp to Auschwitz, he called to Jewish mothers in Greek, mothers who had been deported from his homeland. He called in Greek, “You young mothers, give your children to an older woman near you. Elderly women and children are under the protection of the Red Cross!” This act of resistance saved many lives, for elderly women alone, and young children alone were destined to die in the gas chambers. But the best known act of resistance, Hermann Langbein wrote,
“was that of Maximilian Rajmund Kolbe who deprived the camp administration of the power to make arbitrary decisions about life and death.”
— People of Auschwitz, p. 241
“Where Was God in Auschwitz?”
Seeing the meaning of this story through the eyes of a fellow prisoner, a Jewish prisoner, brings an important element of resistance to the story that Langbein tells in his own words:
“Kolbe, a Catholic clergyman, arrived in Auschwitz on May 29, 1941. When an inmate made a successful escape in July of that year, the administration ordered the reprisal that was usual at that time. The inmates of the escapee’s block had to remain standing after the evening roll call. Karl Fritzsch, the SS camp leader, picked out fifteen men, and everyone knew that they would be locked up in a dark cell in the bunker where they would have to remain without food and water until the escapee was caught or they died.”
— People of Auschwitz, p. 241
One of the young men lined up that day was Franz Gajowniczek, who was one of the last selected for death by the SS officer. The young man cried, “My wife and children! What will happen to my family?” What happened next is described by an eyewitness, Dr. Franz Wiodarski, a Polish physician who also stood in that line:
“After the fifteen prisoners had been selected, Maximilian Kolbe broke ranks, took his cap off, and stood at attention before the SS camp leader, who turned to him in surprise: ‘What does this Polish swine want?’ Kolbe pointed at Gajowniczek, who was destined for death, and replied: ‘I am a Catholic priest from Poland. He has a wife and children, and therefore I want to take his place.’ The SS camp leader was so astonished that he could not speak. After a moment he gave a hand signal and spoke only one word: ‘Weg!’ (Away!). This is how Kolbe took the place of the doomed man, and Gajowniczek was ordered to rejoin the lineup.”
— People of Auschwitz, p. 241
“Resistance in an extermination camp meant the protection of life,” wrote Hermann Langbein in his interpretation of this story. With the eyes of faith, we see Saint Maximilian Kolbe as a martyr of charity, but for those imprisoned at Auschwitz his act was an act of resistance that diminished the SS leader in the eyes of other prisoners as a man spiritually bankrupt.
Father Dwight Longenecker wrote an article back then for Aleteia entitled “Maximilian Kolbe and the Redemption of Auschwitz.” It describes a pilgrimage to the site of Saint Maximilian’s martyrdom. “It is impossible to take it in,” he wrote, “and quickly process the truths you are learning. Like most, I had to ask where God was in the midst of such horror.” Father Longenecker found the answer:
“Where was God in Auschwitz? He was there in the prison cell, just as he was at the crucifixion of Christ, not defeating the evil with violence or force… Whenever and wherever possible we must do all we can to oppose evil by passive resistance, civil disobedience, protest, boycott, and even armed force, but when the evil is so overwhelming, when the stench of hell is so great and the hatred of Satan so violent as that of Auschwitz, one can only stand back, aghast and horrified by the hurricane of sheer unadulterate cruelty, torture, and premeditated murder. Then all resistance is futile.”
— Father Longenecker
Ah, but is it futile? Not in the bigger picture it isn’t. Saint Maximilian’s sacrifice — his act of resistance — has played out in my prison bringing hope and inspiring faith where otherwise they simply could not be. Spend some time in his honor with the links at the end of this post, and learn with us behind walls about the possibilities for the lives of others when evil is resisted.
There is a story from the early life of Rajmund Kolbe that is included in each of several biographies of his life, including the one by Father James McCurry. At age ten, his mother once asked him in exasperation, “Whatever will become of you?” It troubled Rajmund enough to send him to church to pray before a statue of the Mother of God. While there, he had a dream, or a vision. It was never really clear which. Mary presented him with two crowns, one red, and the other white. He chose them both. The symbolism of the two colors was a pivotal event in the life of the person who was to become Saint Maximilian Kolbe.
After writing of my wrongful imprisonment in The Wall Street Journal in 2005, Dorothy Rabinowitz challenged me in a telephone call to “emulate that Saint you have come to regard so highly. Find someone whose suffering is heavier than yours and then seek his freedom.” It was shortly after that this daughter of a Holocaust survivor sent me another challenge that would result in a post of my own. It was “Say Not the Struggle Naught Availeth.” It was also at just this time that Pornchai Moontri emerged from another concentration camp, thirteen years of hellish existence in solitary confinement in a Maine prison. He was transferred to this one and by some mysterious circumstance he became my cellmate. His first words to me while staring at the battered mirror on our cell wall with the image of our Patron Saint were, “Is this you?”
I had my first hint that Saint Maximilian was deeply at work in my prison when Pornchai Moontri made a decision to become Catholic on Divine Mercy Sunday, 2010, and to take the name, Maximilian, as his Christian name. This was brought about by a series of events described in a chapter of a book by Felix Carroll, Loved, Lost, Found: 17 Divine Mercy Conversions.”
At the time, Pornchai decided to honor his new Patron Saint with an art form in which he had become a master craftsman, the art of model shipbuilding. So he meticulously designed a vessel that he would name the “St. Maximilian.” He proceeded in his work area in the prison woodworking shop to hand carve the bow, masts, and every tiny fitting, and to tie all the intricate rigging. Pornchai painted the hull black to symbolize the horror of where he died.
But then a few days later, while knowing nothing about the early life experiences of his new Patron Saint, Pornchai told me one morning that he had changed his mind, and had decided that the black hull will be crowned in red and white. This seemed to have come out of nowhere but inside Pornchai’s own soul where Maximilian was hard at work again saving a life.
I was startled by this choice of colors and asked him why he chose them. He said, “I don’t know. They just seem right.” So here below is the St. Maximilian, created by Pornchai Maximilian Moontri to honor his Patron Saint and to inform us all that resistance is not futile. Not ever!
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Note from Father Gordon MacRae: Thank you for reading and sharing this post. Don’t stop here. Learn more about how Saint Maximilian Kolbe led us to Christ through the Immaculate Heart of Mary:
How Father Benedict Groeschel Entered My Darkest Night
The Parable of a Priest and the Parable of a Prisoner
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.”
A Devil in the Desert for the Last Temptation of Christ
The Gospel according to St Luke tells the story of Jesus, revealed to be Son of God, led into the desert to be tested by the devil who does not give up easily.
The Gospel according to St Luke tells the story of Jesus, revealed to be Son of God, led into the desert to be tested by the devil who does not give up easily.
February 21, 2024 by Fr Gordon MacRae
Note from Fr Gordon MacRae: If you were present at Catholic Mass for the First Sunday of Lent, then you heard the Gospel Proclamation about the demonic temptation of Christ in the desert. I have discovered much more to that story, and it is manifested here in a Church that still wanders in the desert. Lest we wander too far into the desert wilderness, please read on.
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In my estimation, one of the best movies about Catholic life in America taking a wrong turn has been deemed by some to be a bit rough around the edges. Robert DeNiro portrays Los Angeles Monsignor Desmond Spellacy, and Robert Duvall is cast as his brother, LAPD homicide detective Tom Spellacy in the 1981 film, True Confessions. The film is from a novel of the same name by John Gregory Dunne based on the famous Los Angeles “Black Dahlia” case of 1947.
DeNiro’s character, Monsignor Desmond Spellacy is a priest of the Archdiocese of Los Angeles in the late 1940s at the epicenter of the power politics of a church beginning to succumb to the world in which it thrives. Amid corruption while being groomed to become the next Archbishop, the Monsignor nonetheless clings to an honest spiritual life just starting its inevitable fraying at the edges as he is dragged ever deeper into a tangled web of deceit.
Robert Duvall portrays his older brother, Tom Spellacy, an honest and dedicated — if somewhat cynical — L.A. homicide detective whose investigation of the murder of a prostitute brings him ever closer to the perimeter of an archdiocese circling the wagons. Charles Durning portrays the thoroughly corrupt owner of a large construction firm bidding for church building projects. Having just been awarded Catholic Layman of the Year by Monsignor Spellacy, he is also a suspect in the murder investigation that a lot of people want quietly swept under a rug.
Those wanting to influence and sideline Tom’s investigation come up with evidence — a photograph — that his Monsignor-brother also knew the murdered girl, but the photograph is entirely benign. Still, it’s enough to make a lurid case for guilt by association leaving Tom in a quandary about pursuing an investigation that will destroy his innocent brother’s career. The film ends with the case solved, but Monsignor Spellacy banished to a small parish in the California desert, his hopes for political advancement in the Church destroyed.
That the film — and the priesthood of Monsignor Spellacy — ends in the desert is highly symbolic. The image has ancient roots into our Sacred Scriptures, and especially into the Book of Leviticus. This book is comprised of liturgical laws for the Levitical priesthood reaching back to 1300 BC as Moses led his people through a forty-year period of exile in the Sinai desert. Some of the ritual accounts it contains are far more ancient.
In a recent Christmas post, “Silent Night and the Shepherds Who Quaked at the Sight,” I wrote that the troubles of our time are the manifestation of spiritual warfare that has been waged in the world since God’s first bond of covenant with us. Before that bond, we were doomed. Since that bond, reestablished by God again and again, there is hope for us. We remain oblivious to spiritual warfare to our own spiritual peril. We live in a very important time in God’s covenant relationship with us. The Birth of the Messiah and His walking among us are equidistant in time between our existence now in the 21st Century AD and Abraham’s first encounter with God in the 21st Century BC.
Our Day of Atonement Begins
The Gospel according to St Luke (4:1-13) is also set in the desert as the Day of Atonement begins for all humankind. Revealed in Baptism as the Son of God …
“Filled with the Holy Spirit, Jesus returned from the Jordan and was led by the Spirit into the desert for forty days to be tempted by the devil.”
— Luke 4:1
The scene has roots in an ancient ritual for the Day of Atonement described in Leviticus 16:5-10. Aaron, the high priest …
“Shall take from the congregation of the people of Israel two male goats for a sin offering .... Then he shall take the two goats and set them before the Lord at the tent of meeting; and Aaron shall cast lots upon the two goats, one for the Lord and the other lot for Azazel. And Aaron shall present the goat upon which the lot fell for the Lord, and offer it as a sin offering, but the goat upon which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the desert wilderness to Azazel …”
— Leviticus 16:5,7-10
This describes the ritual for purification known in Hebrew as Yom Kippur, or the Day of Atonement from Leviticus Chapter 16. The ritual reaches far beyond Moses into the time of God’s first covenant with Abraham some 2000 years before the Birth of the Messiah.
There are two goats mentioned in the ritual: One for sacrifice, to Yahweh, and the other — the one bearing the sins of Israel — is “for Azazel.” This name appears only in Leviticus 16 and nowhere else in Scripture. The name is believed to be that of a fallen angel and follower of Satan who haunts the desert wilderness. Some scholars believe Azazel to be the being referred to as “the night hag” haunting the desolate wilderness, in Isaiah 34:14.
The Latin Vulgate translation of the Bible called the second goat “caper emissarius,” (“the goat sent out”). An English translation rendered it “escape goat” from which the term “scapegoat” has been derived. A scapegoat is one who is held to bear the wrongs of others, or of all. The symbolism in the Gospel of Jesus being led by the Spirit into the desert to face the devil is striking because Jesus is to become, by God’s own design, the scapegoat for the sins of all humanity.
In the Gospel for the First Sunday of Lent, Jesus is described as “filled with the Holy Spirit.” This term appears in only three other places in Scripture, all three also written by Saint Luke. In the Book of Acts of the Apostles (6:5) Stephen, “filled with the Holy Spirit” was the first to be chosen to care for widows and orphans in the daily distribution of food. Later in Acts (7:55) Stephen, “filled with the Holy Spirit gazed into heaven and saw the glory of God” as he became the first Martyr of the Church.
The witnesses who approved of the stoning of Stephen “laid their cloaks at the feet of a young man named Saul” (Acts 7:58) whose radical conversion to become Paul would build the global Church.
Also in Acts (11:24) Barnabus is filled with the Holy Spirit as he founded the first Church beyond Jerusalem for the Gentiles of Antioch. The sense of the term “filled with the Holy Spirit” in Saint Luke’s passages alludes to the hand of God in our living history.
In our first Sunday Gospel for Lent, Jesus, filled with the Holy Spirit, “having returned from the Jordan,” is led by the Spirit for forty days in the desert wilderness. The Gospel links this account to His Baptism at the Jordan at which He is revealed as “Son of God.” This revelation becomes a diabolical taunt, and knowing that Jesus has fasted becomes the devil’s first temptation: “If you are the Son of God, turn this stone into bread.” Jesus thwarts the temptation, and the taunt with a quote from the Hebrew Scriptures (Deuteronomy 8:3), “Man does not live by bread alone (but by everything that proceeds from the mouth of God.”)
The symbolism is wonderful here. Like the Father in the Parable of the Prodigal Son — also from Luke (15:11-32) — God had two sons. In the Book of Exodus (4:21-22) Israel is called God’s “first-born son”:
“The Lord said to Moses, ‘When you go back to Egypt, see that you do before Pharaoh all the miracles which I have put in your power, but I will harden his heart so that he will not let the people go. And you shall say to Pharaoh, ‘Thus says the Lord, Israel is my first-born son, and I say to you, let my son go that he may serve me. If you refuse to let my son go, I will slay your first-born son’.”
It was the fulfillment of this command of God that finally broke the yoke of slavery and caused Pharaoh to release Israel from bondage. But, as in the Parable of the Prodigal Son, Israel was not faithful and spent forty years wandering in the desert as a result of this son’s infidelity. In the Gospel of Luke, the Second Person of the Most Holy Trinity assumed the humanity of the first son, and was led by the Spirit into the desert to save us in the Second Exodus, our release from the bondage of sin and death.
Clerical Scandal and the Scandal of Clericalism
The second temptation is the lure of political power. In a single instant, the devil showed Jesus all the kingdoms of the world and said, “I shall give you all this power and glory for it has been handed over to me… all this will be yours if you worship me.” This has been the downfall of many, including many in our Church. Jesus again quotes from Scripture, “It is written, you shall worship the Lord your God and serve him alone” (Deuteronomy 6:13). This Gospel revisits the lure of political power immediately after the Institution of the Eucharist:
“A dispute arose among them, which of them was to be regarded as the greatest. And he said to them, ‘The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But not so with you. Rather let the greatest among you become as the youngest, and the leader as one who serves… I am among you as one who serves.”
— Luke 22:24-26
The Greek in which this Gospel was written used for the word “leader” the term “hēgoumenos.” Its implication refers especially to a religious leader. The Letter to the Hebrews (13:7) uses the same Greek term for “leaders,” and it is not their power which is to be emulated, but their faith to the extent to which they reflect Christ:
“Remember your leaders, those who spoke to you the word of God, consider the outcome of their life, and imitate their faith. Jesus Christ is the same yesterday and today and forever.”
— Hebrews 13:7-8
Though it doesn’t generate the media’s obsession with sexual scandals, hubris and self-centeredness have been a far greater problem in our Church, and are the underlying catalyst for almost all other scandals, sexual, financial, and reputational. This culture has led Church leaders into the temptation of Earthly Powers, and too many have been eager participants. Some refer to this as “clericalism,” and in my opinion the best commentary on it was a brief article by the late Father Richard John Neuhaus in First Things entitled, “Clerical Scandal and the Scandal of Clericalism.”
The Payment of Judas Iscariot
Catholicism in America thrived when it had to earn its dignity. Once it became politically accepted, it went on in this culture to become comfortable, and its leaders (“hēgoumenos”) perhaps a bit too comfortable. Religious authority and the sheer masses of believers spelled political power. The pedestals upon which we stood grew in height with every clerical advance, and our bishops stood upon the highest pedestals of all with palatial trappings more akin to the courts of Herod and Caesar than the Cross of Christ the King, the same yesterday, today, and forever.
It is no mystery why, as the height of our pedestals grew, so did our scandals. This is perhaps why Jesus offered to us the way to pray “Lead us not into temptation, but deliver us from evil.” It is because He alone could be led by the Spirit into the desert of temptation and emerge without dragging along behind Him the evil He encountered there.
As the last temptation of Christ unfolded in the Gospel for the First Sunday of Lent, it is now the devil, in a final effort, who dares to quote and distort the Word of God. He led Jesus to Jerusalem, and to the parapet, the highest point of the highest place, the Temple of Sacrifice. And now comes his final taunt:
“If you are the Son of God, throw yourself down from here, for it is written, ‘He will give his angels charge of you, to guard you,’ and ‘On their hands they will bear you up, lest you strike your foot against a stone’.”
— Luke 4:9-11
This devil of the desert takes up the argument of Jesus, the Word of God, quoting Psalm 91 (11-12). The taunt to test God and “go your own way” is far deeper than the mere words convey. In Jerusalem, the devil will take hold of Judas Iscariot (Luke 22:3) leading to the trial before Pilate and the Way of the Cross. In Jerusalem, the powers of darkness, first encountered here in the desert, are mightily at work: “This is your hour, and the power of darkness.” (Luke 22:53)
The Church in the Western world has entered a time of persecution but thus far the institutional response — having traded the Gospel for “zero tolerance” in a quest for scapegoats to cast out into the desert to Azazel — does not bode well for the faith of a Church built upon the blood of Her martyrs.
Perhaps, as the Spirit leads us into this desert, it is our vocation, and not that of our leaders, that is essential. Perhaps it is not clerical reform that is needed so much as a revolution — a revolution of fidelity that can only be lived and not just talked about. We will not find the Holy Spirit in a revolution that manifests itself in blessing sin or in any politically correct acquiescence to same-sex unions and other moral distortions of our time. Those who abandon their faith in a time in the desert were leaving anyway, just waiting for the right excuse. To use the behavior of leaders to diminish and then abandon the Sacrament of Salvation is to cave to the true goal of Azazel. He could not lure Christ from us, but he can lure us from Christ and he is giving it a go.
The devil finally gives up in the desert scene of the Last Temptation of Christ in Luke Chapter 4. But the devil is not quite done. Luke’s Gospel tells that he will return “at a more opportune time.” Satan finds that time not in an effort to test Jesus, but rather to test his followers. He targets Judas Iscariot in the last place we would ever expect to find the devil: “Satan at the Last Supper: Hours of Darkness and Light.”
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Note from Father Gordon MacRae: Please share this post to help place it before someone at a crossroads.
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.”
I Know Why the Caged Bird Sings Some Older Songs
The Covid pandemic nearly ended this blog by a priest in prison. From under its wreckage came something new, but catching up and keeping up is a steep uphill climb.
The Covid pandemic nearly ended this blog by a priest in prison. From under its wreckage came something new, but catching up and keeping up is a steep uphill climb.
November 29, 2023 by Fr Gordon MacRae
I will always be grateful to the Catholic League for Religious and Civil Rights for seeing past the myths and agendas about the sexual abuse crisis in the Church. They got to the truth, and boldly exposed it in Bill Donohue’s recent book, The Truth about Clergy Sexual Abuse. If you are not a member of the Catholic League, please consider joining. It has done much to support the religious liberty of Catholics and has defended the reputations of Catholic priests falsely accused, including mine.
Most of our readers know that this blog began in the summer of 2009 as These Stone Walls. I had been invited by Bill Donohue to submit an article for the monthly Catholic League journal, Catalyst. My first published piece from prison was rather bluntly but truthfully titled, “Sex Abuse and Signs of Fraud.”
It was published in November 2005 just six months after Dorothy Rabinowitz and The Wall Street Journal published a major two-part exposé about the fraudulent case against me. Together, these articles caused a bit of an uproar with denunciations coming from the activist group, SNAP, the Survivors Network of those Abused by Priests. It was out of fear of the relentless public condemnation of accused priests that our due process rights severely eroded while most in the Church maintained a self-preserving silent distance. That tide changed just a little when the Catholic League published “SNAP Exposed.” After terrorizing priests and bishops for two decades, SNAP president David Clohessy resigned after exposure in a kickback scheme.
Besides Bill Donohue, some other high profile Catholics — though they were few — also took courageous positions in spite of ridicule. Cardinal Avery Dulles sent words of encouragement, the first I had ever heard in prison from any prelate or priest: “Your article is an important one, and hopefully will be followed by many others. Your writing, which is clear, eloquent, and spiritually sound, will be a monument to your trials.”
However, one Catholic blogger took umbrage with that. He need not be named now, but he published a mean-spirited criticism of Cardinal Dulles, chastising him for reaching out (technically, reaching “in”) to a convicted priest in prison. When it was read in Australia, a writer there urged me to allow her to start a blog in my name. At about the same time, Father Richard John Neuhaus published an influential editorial about my trial in First Things magazine entitled, “A Kafkaesque Tale.”
One month later in 2008, Cardinal Dulles asked in a letter to me in prison that I consider “adding a new chapter to the volume of Christian writing from those unjustly in prison.” He asked that I add to the voices of some who had already become my spiritual heroes: St. Maximilian Kolbe, Fr Walter Ciszek, Fr Alfred Delp, and Dietrich Bonhoeffer. If Cardinal Dulles were to make this request today, he would surely add Cardinal George Pell. All had inspired me. All had become a part of my life in prison.
Then Cardinal Dulles died on December 12, 2008, the Feast day of Our Lady of Guadalupe. His good friend, Father Richard John Neuhaus, who joined him in eternal life just three weeks later, eulogized him in First Things: “We thank God for love’s fire that burned to the end, and we pray that the truth to which he bore tireless witness, is now opened to him in the fullness of the Beatific Vision for which he longed with nothing less than everything.”
Thus These Stone Walls was born in 2009. It was my friend, Pornchai Moontri who suggested its name from a 17th Century poem, “To Althea from Prison,” by Richard Lovelace:
Stone walls do not a prison make,
Nor iron bars a cage;
Minds innocent and quiet take
That for an hermitage;
If I have freedom in my love,
And in my soul am free,
Angels alone that soar above
Enjoy such liberty.
This blog began in conflict but it also began in friendship. What started off as a negative slur against me and Cardinal Dulles turned into something life-changing, for both me and others. I recently recalled this story with my friend, Pornchai Moontri, who is now free in Thailand, but struggling to reclaim the life that was long ago taken from him. On September 23, to mark the start of my 30th year unjustly in prison, Pornchai wrote a deeply moving post about what happened to both of us and what this blog has accomplished in our lives. It made me cry. It also many of our readers cry, but not all tears are tears of sorrow. Pornchai’s post was, “On the Day of Padre Pio, My Best Friend Was Stigmatized.”
Some Older Songs Must Now Be Sung Anew
My apologies and thanks to the great Marguerite Johnson for lending me a title for this post from I Know Why the Caged Bird Sings, her acclaimed 1970 autobiography. Born in St. Louis, Missouri in 1928, Marguerite began writing under the pen name, Maya Angelou at age 25 in 1953, the year I was born. She went on to become a celebrated American poet, novelist, screenplay writer, actress, film director, and an icon of the American Civil Rights movement. Her writing began in trauma, as did mine, and her trauma was followed by seven years of silence. During those seven years, Maya Angelou did not speak at all.
Some of our readers have seen the graphic atop this post before. As the Covid pandemic engulfed the world in 2020, writing from my present location became difficult to the point at which I was almost effectively silenced. Then, after publishing over 500 posts, These Stone Walls, our earlier version of this blog, collapsed entirely in October of 2020 as Covid shutdowns swept the world, and swept away my ability to write and publish from prison.
At the same time my writing from prison was collapsing, my friend Pornchai Moontri was spending five horrible months awaiting deportation in ICE detention packed 70 to a room during the worst of the Covid pandemic. I wrote of what happened in our first post for the newer version of this blog which we renamed, Beyond These Stone Walls. Posted on November II, 2020, I described the loss of our earlier blog in “Life Goes On Behind and Beyond These Stone Walls.”
Then this caged bird began to sing again — and without that awful mask! Now here we are, three years later, and we are running into a problem for which I need your help and patience. When These Stone Walls collapsed in 2020, we left behind more than 500 past posts that now exist in a sort of archival limbo uploaded to a computer in New York. They need to be restored one by one and then reformatted to fit the host venue at Beyond These Stone Walls. This is a time-consuming process and, as you know, I can do none of it myself. I have no access to a computer or the internet and have never actually even seen this blog.
Longtime readers may have noticed that some posts in the last month or two seem vaguely familiar. Some — especially posts about Sacred Scripture which readers seem to appreciate — follow the Church’s three-year liturgical cycle for Mass readings. For special feasts and observances, I have been asking our editor to retrieve a past post to restore and update it for posting anew. Sometimes these posts are updated to the point at which they are entirely new. Occasionally, readers note that a post seems to have been “recycled.”
Our volunteer editor spends many days preparing my new posts for publication by embedding links and choosing graphics — sometimes even creating new and inspiring graphics from scratch. It would not be possible for her to format and publish new posts while also trying to restore more than 500 older posts one by one. I resolve part of the problem by occasionally restoring a relevant older post and then posting it anew. But they are not simply “reruns.” These restored posts go through a lot of re-editing with new and updated content.
Over the last year or so, many readers have asked me to consider editing our past posts into a book format for a published journal similar to the three-volume Prison Journal of George Cardinal Pell. I don’t think I have written anything worthy of such a project, but the bigger problem is that nearly everything I have written over the I4-year life of this blog has been for an electronic format. It would be a massive effort for even an experienced editor to accomplish the task of converting over 500 blog posts for publishing in a book. I cannot even see my own blog and have no access to past posts beyond what is in my own mind, so I could accomplish none of this myself.
God Alone Knows What the Future Holds
Two years ago, I thought that any hope for justice in my life was a ship that had long since sailed. You may have read of our experience with New Hampshire judges who have simply declined to review any new evidence or witnesses in this matter. Ryan MacDonald wrote of this in “A Grievous Error in Judge Joseph Laplante’s Court.”
Then at the beginning of 2022 Ryan MacDonald also wrote of a new development in, “Police Misconduct: A Crusader Cop Destroys a Catholic Priest.” Along with that came a new hope for justice, but it is justice against the tide and there are many people with nefarious agendas committed to preventing it.
However, I have declined to allow any fundraising toward this end. Many of our readers contributed generously to an appeal effort several years ago only to have it dashed in the end by New Hampshire judges who declined to hold hearings in the matter. We described how and why this was so in “Why This Falsely Accused Priest Is Still in Prison.” In the arena of justice, little has changed since then except perhaps in the court of public opinion.
I also know that all of our readers endured the same financial burdens I did during the long pandemic shutdown worldwide. Other countries have suffered much more than America did. In recent days, I have learned that some 24 young men from Thailand — who sought migrant labor in Israel to support their families — are now held captive by Hamas terrorists in tunnels under Palestine. As I write this, 10 have been released back to the Thai government after spending six weeks in hellish captivity underground. Many more of these young workers from Thailand were slaughtered by Hamas terrorists on October 7. I plan to write more about this soon. These innocent bystanders had nothing to do with the issues behind their captivity. They are captives of terrorists now only because they are poor.
But I cannot now shun all fundraising without also silencing my own voice. Toward the end of each year, fees for our platform and domain come due along with fees from a few services that help in the management of this site. Along with those costs, I must also, at this time, order Mass supplies and typing ribbons for the coming year. And I have to eat and replace some tattered clothing. Prisoners must also provide a co-pay for medical services. And, as many of you know I sacrifice to continue assistance to my friend, Pornchai, who could have easily been among those who were killed or in captivity in Gaza as they sought migrant work to support themselves and their loved ones.
So in the month before Christmas each year, I count on our readers for help, if able. Please visit our “Contact and Support” page for how. Thank you for considering this.
I was a Beatles fan as a youth in the 1960s. They were radical then but now they are just “old school.” Several years after the 2001 death of George Harrison, a group of musicians from that era led by Paul McCartney and Ringo Starr appeared in a tribute to George Harrison on PBS. It featured many of the songs Harrison wrote for the Beatles and others. One of them was the haunting ode, “All Things Must Pass.”
The song depressed me at first, but now it inspires me. What kind of world would this be if none of us ever left it behind? This humble blog must also one day pass. I am not Jesus so my words will all one day pass away. But in the meantime, there is Truth to be told for as long as I have a voice and a forum to tell it. Unlike most Catholic blogs, this one comes to you in spite of many hurdles.
There are hopeful signs still, including a resurgence of interest in the matter of justice. And as for this Voice in the Wilderness, there is new interest there as well. The popular Catholic site, GloriaTV established a page to present some of my posts which has increased traffic to BTSW substantially.
However, no one brought more timely meaning and light to these pages than the late Cardinal George Pell of Australia. A white martyr for the cause of truth and justice, his voice seems louder and clearer now than ever. It was most recently heard in my post, “Pell Contra Mundum: Cardinal Truth on the Synod”
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Note from Father Gordon MacRae: If you have not already done so, please share my recent post, “Pell Contra Mundum: Cardinal Truth on the Synod” which also addresses the recent plight of Bishop Joseph Strickland which has roiled the entire Church.
The late Cardinal Avery Dulles and Father Richard John Neuhaus, who passed from this life just three weeks apart, and just as this blog which they spawned was beginning.
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.”
To the Kingdom of Heaven through a Narrow Gate
he Gospel of St. Luke for the 21st Sunday of Ordinary Time is a summons to enter the Kingdom of God through a narrow gate, but it requires shedding some baggage.
The Gospel of St. Luke for the 21st Sunday of Ordinary Time is a summons to enter the Kingdom of God through a narrow gate, but it requires shedding some baggage.
August 17, 2022 by Fr. Gordon MacRae
Readers of a certain age who grew up in the United States might remember “S&H Green Stamps.” The Sperry and Hutchinson Company first introduced them in grocery stores in 1896 as promotional bonus awards to promote retail purchases. By World War II, gas stations and other retail outlets caught on. By 1960, ninety percent of U.S. retailers were awarding Green Stamps. In 1962, S&H issued more stamps that the U.S. Post Office.
My mother was a dedicated collector. About once a month, when I was seven or eight, I was cajoled into sitting at our kitchen table to paste the month’s supply of Green Stamps into collection booklets. When enough books were accumulated, they were taken to a place that I thought then to be magical. It was called the “S&H Redemption Center” where Green Stamps of dubious value could be redeemed for something new. S&H published the world’s largest catalog of redeemable items. It had a whole page of skateboards which had become all the rage in 1962. Alas, my mother passed it by in favor of a boring toaster.
By 1982, the year I became a priest — having never broken a bone because I never had a skateboard — Green Stamps disappeared from the retail landscape of America and our collective consciousness. The Redemption Centers are gone now, but hope for redemption never left and must never leave. Losing that hope would be catastrophic for humanity. We express that transforming hope every day, even if we do not realize it, and it is far more than a marketing ploy.
What do you mean when you pray, “Thy Kingdom Come,” “Adveniat Regnum Tuum”? It’s the third subordinate clause of the Lord’s Prayer, the “Pater Noster,” also known by its first two words of address in English, the “Our Father.” You pray, “Thy Kingdom Come” once at every Mass. If you pray the Rosary, you say it at least six times. A core expectation of the Gospel is that “The Kingdom of God is at hand” (Mark 1:5). In Volume One of his great book, Jesus of Nazareth, Pope Benedict XVI described the implications for that statement:
“The core constant of the Gospel is this: The Kingdom of God is at hand. A milestone is set up in the flow of time; something new has taken place, and an answer to this gift is demanded of man: conversion and faith.” (p. 47)
The phrase “Kingdom of God” occurs 122 times in the New Testament. In the Synoptic Gospels (Matthew, Mark and Luke) it is found 99 times and 90 of them are from the direct words of Jesus. In the post-Vatican II world, some came to believe that this expectation of the Kingdom of God is fulfilled and made manifest primarily in the Church. That may be true, but it is not the only truth as Pope Benedict explains in this surprising analysis:
“Instead of the great expectation of God’s own Kingdom, of a new world transformed by God himself we got something quite different, the Church! And what a pathetic substitute it is … Is changing the subject from the Kingdom of God to the genesis of the Church really just the collapse of a promise and the emergence of something else in its place?” ( p. 48)
The Cross and the Kingdom of God
The answer to that question depends on how we understand “Kingdom of God” as Jesus meant it. As Pope Benedict asked: “Is Jesus just a messenger charged with representing a cause that is ultimately independent of him, or is the messenger himself the message?” In other words, is Jesus Himself the Kingdom of God?
In the Gospel, “Kingdom of God” and “Kingdom of Heaven” refer to the same destination. Heaven — which I always capitalize — is distinct from “the heavens” which refer to the material universe. “Kingdom of Heaven” is not uttered as a substitute for God, but is rather in respect for the Jewish tradition that the name of God was not to be uttered or written. This is why you may often see Hebrew scholars write G-d in place of God.
Among the Fathers of the Church, Origen, in his early Second Century treatise, On Prayer, wrote,
“Those who pray for the coming of the Kingdom of God pray without any doubt for the Kingdom of God that is contained in themselves. For in every holy person it is God who reigns and has dominion. So let God stroll in us as a spiritual paradise and rule in us with his Christ.”
The idea of that beautiful image is that the Kingdom of God is not found on any map. It is not the kingdom of a fallen world. It is Christ himself and the extent to which he lives in us. So even if there is doubt that the Kingdom of God somehow touches my life, at least there is always hope. Just like most of you, I, too, struggle with that hope.
I think that most of our readers have come to understand that I have had my share of hardship. To be falsely accused and cast into prison for the last 28 years and counting seems the equivalent of living on the wrong side of a rather famous parable. It is one of the parables that most represents life in the Kingdom of God as it exists in the here and now. It involves choices. Commonly known as the Parable of the Good Samaritan, it is more accurately called the Parable of a Man Beaten by Robbers and Left for Dead.
The parable, found in Luke 10:25-37, begins with a question posed by a lawyer/Pharisee, “What must I do to inherit eternal life?” The lawyer, an expert in Hebrew Scripture, already knows the answer but he poses his question “to put Jesus to the test.” So Jesus answers the famous question with one of his own. “What is written in the law?” The lawyer responds correctly by combining two verses from the Hebrew Scriptures which were very familiar to Jesus:
“You shall love the Lord your God with all your heart, and with all your strength, and with all your mind” (Deuteronomy 6:5) “and your neighbor as yourself” (Leviticus 19:18).
Elsewhere, in Matthew 22:37-40, Jesus called these two Scripture verses “the greatest Commandment,” the one upon which all others depend. The Ten Commandments and the 613 precepts of the Mosaic Law — all the dietary and ritual laws of purity in the life of Israel — are distilled into striving for these two. Love of God and Mercy to others are the towering rules of the Kingdom of God.
In the parable itself, the man beaten by robbers and left at the side of the road is simply passed over by a priest and a Levite. The lawyer hearing this understands well that their religious duty, written in the laws of ritual purity described above, requires them not to touch the body of a dead or dying man. The Samaritan, on the other hand, is already an outcast from the religious practice of Israel, and is thus the only one free to show mercy.
The lawyer/Pharisee hearing this Parable would find it painfully familiar. It recalls a very similar story from the Second Book of Chronicles (28:8-15). About 1,000 years before Jesus told this parable, a group of people from the Kingdom of Judah were assailed and captured by the Northern Israelite army. Four men from Samaria came upon the beaten captives. The four Samaritans clothed, fed, and, anointed them, and placing them upon their own beasts of burden, took them peacefully to Jericho. The fact that the parable had a precedent deep in the history of Israel would have crushed the lawyer’s resistance to the story of grace imparted by way of mercy.
The Narrow Gate
The question posed by the lawyer/Pharisee that opens the Parable of the Man Beaten by Robbers is very similar to one posed in the Gospel at Mass on the 21st Sunday in Ordinary Time. Jesus had just described the Kingdom of God as being “like leaven.” Leaven used in dough is a rising agent. So what is it about the Kingdom of God that gives rise to it like leaven? He earlier refers to the kingdom as “like a mustard seed, the tiniest of seeds that grow into great trees where birds may make their nests.”
Then a question was posed. “Lord, will those who are saved be few? (Luke 13:23) The response of Jesus that follows has been disheartening for many, but I believe it is misunderstood:
“Strive to enter through the narrow door; for many, I tell you, will seek to enter but will not be able.” He then went on to talk about weeping and gnashing of teeth and “seeing Abraham and Isaac and Jacob and all the prophets in the Kingdom of God and you yourself cast out” (Luke 22:28). Not exactly a hopeful narrative.
The place I turn to for context is one that I have written about before. It is the story of the only human being, at first glance a seemingly unlikely one, who was directly given salvation and eternal life in the Gospel. I wrote of the story of this man in “Dismas, Crucified to the Right: Paradise Lost and Found.”
In Jesus of Nazareth Volume II: Holy Week Pope Benedict XVI wrote of that same account: “Of the two men crucified with Jesus, only one joins in mocking him. The other grasps the mystery of Jesus.” To do so while in the middle of one’s own crucifixion is the most hopeful and encouraging image that I have found in all of Sacred Scripture. The crucified Dismas asks but one thing, and it is not deliverance from his cross. He asks only, “Jesus, remember me when you come into your Kingdom.”
Clearly, while on the cross, the penitent Dismas realized that this powerless man beside him is a true king. He wanted to be at this man’s side in both crucifixion and in Glory. The simple response of Jesus recognized both the weight of this man’s cross and the depth of his conversion and transformation: “Today, you will be with me in Paradise.” (Luke 23:43).
The Greek word Luke’s Gospel used in describing what this man will encounter that day is “Paradeisos.” It is used only three times in the New Testament and was first used in all of Sacred Scripture in Genesis 2:8 where it refers to the Garden of Eden before the Fall of Man. There is no talk between Jesus and Dismas of weeping and gnashing of teeth, nor is there any mention of entering the Kingdom through the narrow door. Jesus promises to this repentant man nothing less than life in the eternal dwelling place of God.
There are hints for this through Scripture: “I am the way, and the truth, and the life; no one comes to the Father but by me. If you had known me, you would have known my Father also.” (John 14:6-7). This conveys to me a truth that Dismas Crucified to the Right, came to see only from his own cross.
Jesus does not have a map to the narrow gate, nor is he a key to it. He is not even a ticket through it. Dismas discovers on his cross that Jesus is Himself the Narrow Gate to the Kingdom of Heaven, the only passageway from this life to eternal life. It could not be clearer.
So our only task is to follow Him, to imitate Him, and not even perfectly because He knows we can do nothing perfectly. What he seeks in us is mercy in our hearts, the knowledge that the measure with which we measure will be measured back to us. This is the leaven, the stuff that expands the Kingdom of God within us.
Strive to enter through the Narrow Gate.
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Note from Father Gordon MacRae: Thank you for reading and sharing this post which will be placed in our Library Categories, Catholic Spiritual Life and Sacred Scripture. You may also want to visit — or revisit — these related posts from Beyond These Stone Walls:
Dismas, Crucified to the Right: Paradise Lost and Found
The Measure by Which You Measure: Prisoners of a Captive Past
To Christ the King Through the Immaculate Heart of Mary
The God of the Living and the Life of the Dead
Please visit our “Special Events” Page for ways to help us bring mercy to those left on the side of the road.
Courtesy of L’Obsservatore Romano