Pope Francis in the Dock by Archbishop Carlo María Viganò

Described as “an atomic bomb dropped on the Roman Curia,” a former Apostolic Nuncio to the United States accused Pope Francis of covering up some Cardinal sins.

I was just sitting on my bunk in my prison cell on Sunday night, August 26, after a tiring day on multiple fronts. I went through the day without a single message on the GTL tablet I was holding. It was unusual, the calm before the storm. I spent a few minutes at night playing one of its solitaire games that I can never seem to win. Several minutes later I exited the game to find a surprise. In that brief ten minutes, l9 messages had come into my GTL inbox. Before the night was over, there were nine more.

The summer of Catholic scandal had just detonated its third and most explosive bomb, and several readers sent me alerts and commentary. Archbishop Carlo María Viganò (pro. “vee-ga-NO”), a former Apostolic Nuncio to the United States, published an 11-page letter on two Catholic websites.

The published letter charged that Pope Francis, six months after assuming the papacy in 2013, revoked restrictions placed by Pope Benedict XVI on the ministry of Cardinal Theodore McCarrick when Pope Benedict learned of his history of sexual abuse of seminarians. Archbishop Viganò claims that he personally made Pope Francis aware that Cardinal McCarrick had been restricted to a life of prayer and penance, but simply ignored it.

The letter also claimed, among other charges, that Pope Francis ignored it as well, restoring Cardinal McCarrick to a position of power and influence as a papal advisor. Cardinal McCarrick, according to the letter, thus became instrumental in the naming of two other American prelates, Cardinal Joseph Tobin in Newark and Cardinal Blase Cupich in Chicago.

On the day this all exploded, it made for dismal reading long into the night. You need a scorecard to sort out the details of this three-strike story. First in the summer of Catholic scandal came revelations that Cardinal McCarrick, age 88, stands accused of groping a 16-year-old boy in the sacristy of St. Patrick’s Cathedral in New York City in 1971, long before he became a bishop and then a cardinal.

The claim has been presented as both credible and substantiated, but in a post, on Beyond These Stone Walls (linked below) I described this to be a matter related more to expediency than evidence. “Credible” simply means that both McCarrick and the 16-year-old lived in New York City in 1971. “Substantiated” is another matter and, absent evidence, eyewitness testimony, or an admission of the accused — and there were none of these — it defies belief. As I have pointed out, the 16-year-old is now 63.

But this bombshell has morphed into a bigger one that is far more credible and substantiated. A barrage of sordid stories has emerged about Cardinal McCarrick engaging in a decades-long pattern of homosexual predation of seminarians and younger priests. He became notorious for this, the current disclaimers of bishops notwithstanding.

These tales, and those of his now infamous beach house were familiar to many former seminarians and priests east of the Mississippi in the 1980s and 1990s. I was one of them. Meanwhile, every bishop and fellow prelate has either feigned ignorance or kept silent. In “Cardinal Theodore McCarrick and the Homosexual Matrix,” I speculated upon three questions:

• Who knew what and when did they know it?

• What did they do once they did know it?

• Why is this all coming up now?

The central point of that post was something that each of the polar camps seldom considers as this story heightens a debate about the moral prerequisites for priesthood:

“I have encountered another condition among many, but certainly not all, homosexual seminarians and priests. I found the prevalence of narcissistic personality disorder among them to be inordinately high. Perhaps it is inordinately high in the wider ‘gay community’ as well.

I believe it is this disorder, and not simply same-sex attraction, that is the real impediment to Holy Orders. It is this that must be detected and treated as an impediment for seminary candidates. Narcissistic personality disorder is one of the most difficult personality disorders to treat and modify. One of its symptoms is the objectification of others for one’s own gratification.”

In other words, there is a developmental and psychological difference between a person who experiences same-sex attraction but remains celibate, and one who becomes a predator. Behaviors such as stalking and grooming are inherently narcissistic.

But before anyone launches a Catholic witch hunt, narcissism is a pathology not at all related to sexual orientation, although I and others have cited a higher presence of narcissistic behavior among homosexual men than heterosexual men. This was supported in a subsequent article by Dr. Rick Fitzgibbons, MD, on LifeSiteNews.

I did not intend to analyze Cardinal McCarrick in the above post, but if the behaviors with seminarians now attributed to him are true, then one could legitimately conclude that he became a manipulative, narcissistic predator. Some of what Archbishop Viganò now alleges in his 11-page bombshell letter lends credibility to this. He wrote that McCarrick was privately disciplined for these behaviors by Pope Benedict XVI in 2009, but the Cardinal “openly flouted the papal sanctions.”

The Second Bombshell: Pennsylvania

The news media, for the most part, looked the other way during the Cardinal McCarrick bombshell, and the reasons for that were political. I examined them in “The McCarrick Report and the Silence of the Sacrificial Lambs.” Then another bomb dropped, this time in Pennsylvania but with reverberations across the country and around the world.

Pennsylvania Attorney General Josh Shapiro published a Grand Jury report that exposed 300 Pennsylvania priests accused of sexually abusing 1,000 victims over a period of seventy years. Nothing in this report is new, some of it is untrue, and much of it is politically motivated. I wrote about this report in detail in “Attorney General Josh Shapiro and Joseph Goebbels In ‘The Reckoning’.”

I think I speak for many conscientious Catholics when I say that we have grown tired of upwardly mobile political careerists like AG Shapiro who allude that questioning claimants or asking for evidence “re-victimizes the victims.” Claims in the Pennsylvania report date back as far as World War II and most of the priests accused are long deceased. Many others who are still living were denied any opportunity to defend themselves. There are serious flaws, and multiple injustices, associated with this report. (Note: In the elections of November 2022, Josh Shapiro was elected Democratic Governor of Pennsylvania.)

The news media that ignored or minimized the Cardinal McCarrick story pounced on the Pennsylvania story ignoring its many flaws, lack of due process and substantiation, and the fact that it was a grotesque abuse of the grand jury system. It served a purpose for the leftist media by momentarily moving the spotlight back onto the moral panic about child abuse and off a politically less desirable truth: that homosexual predatory behavior has been the real ground-zero of the crisis.

That crisis is manifested in a 50-year history of narcissistic homosexual inclination and behavior among a significant number of seminarians, priests, and bishops. And according to Archbishop Viganò’s published letter, it is a reality with tentacles that have reached deeply into Vatican affairs.

The hypocrisy it has borne along with it never ceases. In light of the third and biggest bombshell, the accusations brought by Archbishop Viganò, USCCB President Daniel Cardinal Dinardo had this to say:

“Archbishop Viganò’s letter raised questions that deserve answers that are conclusive and based on evidence. Without those answers, innocent men may be tainted by false accusations and the guilty may be left to repeat sins of the past.”

I agree. But with all due respect, Your Eminence, there are many accused U.S. priests who deserve answers that are conclusive and based on evidence. Innocent men have been tainted — imprisoned even — by false accusations, and Cardinal McCarrick is evidence that some of the apparently guilty have been left to repeat the sins of the past. The U.S. Bishops’ Dallas Charter applied only to priests while exempting bishops.

The “Atomic Bomb” and Its Fallout

Now, with the revelations of Archbishop Carlo María Viganò, it seems that some who feigned shock over Cardinal McCarrick already knew, and had known for years, about his history of luring seminarians into a homosexual Catholic subculture of predation, compromise, and secrecy.

Archbishop Viganò’s document alleges that he personally informed Pope Francis of the above in Rome shortly after the conclave of 2013. Without apparent consultation with Pope Emeritus Benedict, Pope Francis met with McCarrick, appeared to revoke the canonical sanctions imposed by Pope Benedict, and restored Cardinal McCarrick to a position of power and influence. The media coverage of this story has been amazing. A lead editorial in The Wall Street Journal (“Pope Francis in the Dock,” August 29, 2018) chided the left for downplaying the story:

“The archbishop’s charges have split the Catholic community. Some defend [Acb. Viganò’s] reputation for honesty and professionalism while others suggest he is motivated by dislike for Pope Francis. Some secular defenders who like the pope’s politics, and are stalwarts of the #MeToo movement, want to excuse the episode… But motives are irrelevant here, or at least should be. The question is whether the archbishop’s claims are true.”

In an op-ed in The New York Times (“A Catholic Civil War?” August 27, 2018) First Things senior editor Matthew Schmitz described the fallout of the bombs of the summer of 2018 and Archbishop Viganò’s letter to be evidence of our polar ideologies:

“No matter what Francis does now, the Catholic Church has been plunged into all-out civil war. On one side are the traditionalists, who insist that abuse can be prevented only by tighter adherence to church doctrine. On the other side are liberals, who demand that the church cease condemning homosexual acts and allow gay priests to step out of the closet.”

I do not at all agree with this assessment of the state of affairs in the Holy See. This is not a matter of simple polarity, but of truth. Getting at that truth is something owed to the Church. How best to do this is the next big question. Some more conservative commentators have cast a series of doubts about the integrity of Pope Francis in the light of what is presently alleged. Others on the left attack Viganò.

Those in the media, often of a more liberal mindset, have suggested that Archbishop Viganò should be treated with a degree of skepticism. John Allen, formerly Rome Correspondent for the National Catholic Reporter and presently president of Crux Catholic Media wrote that “The proper attitude is to take [the Viganò letter] seriously but with a large grain of salt [and] healthy skepticism.”

Mr. Allen cited as a reason for “healthy skepticism” Archbishop Viganò’s “unsubstantiated” accusations against other church leaders in the same document, and the Archbishop’s history as an emphatic critic of the pope’s liberal views on divorce and homosexuality. The Rev. Robert Imbelli, emeritus professor of theology at Boston College — in the epicenter of the 2002 abuse scandal — suggested that the pope “leaves it to journalists and their professional competence to evaluate the truth.”

I am sorry, but “journalists and their professional competence” may seem a cruel joke to anyone who has been victimized by the news media’s total lack of John Allen’s “healthy skepticism” when it comes to coverage — and the most basic truth-telling — about Catholic scandal. For the best commentary on the media’s lack of “healthy skepticism” see JoAnn Wypijewski’s courageous media comeuppance: “Spotlight Oscar Hangover: Why ‘Spotlight’ Is a Terrible Film.”

Vigano: Impeccable Integrity or Caped Crusader?

Despite some of the aspersions against his integrity and motives, any honest assessment of Archbishop Viganò’s Vatican-based career can lead to only one conclusion. He has been a servant of the Church of the highest caliber, exhibiting moral fortitude and integrity — sometimes at great cost to himself.

In 2012, the Vatican’s most powerful powerbroker under Pope Benedict XVI, Secretary of State Cardinal Tarcisio Bertone, engineered a plot to move Acb. Viganò out of Rome. He was transferred against his will from his position as Deputy Governor of Vatican City to a post as Apostolic Nuncio to the United States, a position that Viganò interpreted as “exile.”

America is not normally considered a place of exile, but it’s easy to understand why Viganò saw it that way. His reforms in the financial structure of Vatican City halted the scourge of nepotism and corruption. His department went from a 10 million Euro Debt to a 30 million Euro surplus in one year. He ended corrupt contracts and replaced them with legitimate ones. In the ordinary course, this would be a good reason to keep him around.

So his “exile” was perplexing. His letter of appeal to Pope Benedict was never answered when he was sent to Washington DC. It was from this move that Acb. Viganò was unwittingly placed in a position between the affairs of Rome and the Archdiocese of Washington where, he says, Cardinal Donald Wuerl also became keenly aware of censures placed on Cardinal McCarrick by Pope Benedict, but chose not to enforce them. Cardinal Wuerl denies this, a position that grows weaker by the day.

This is not the last word. Without doubt, there is more to come. Until it does, I am a loyal and steadfast supporter of the pope until clear evidence loosens that knot. Nonetheless, every visible and credible source measures Archbishop Carlo María Viganò as a man of great integrity and courage. We would all be fools not to listen.

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Editor’s Note: This article and others like it can be found in our “Inside the Vatican” category in the BTSW Public Library. Please share this important post. And please consider these other related posts from Father Gordon MacRae and Beyond These Stone Walls:

• Pope Francis in a Time of Heresy

• The Chief Priests Answered: “We Have No King But Caesar”

• Pope Francis Suppresses the Prayers of the Faithful

Cardinal Theodore McCarrick and the Homosexual Matrix

A claim that the former Archbishop of Washington, DC sexually assaulted a New York 16-year-old in 1971 is weighed against a broader spectrum of homosexual behaviors.

Now that President Donald Trump has nominated Brett Kavanaugh, a respected Constitutional scholar and devout Catholic to the U.S. Supreme Court, we can expect some anti-Catholic rhetoric in months to come. In a recent Wall Street Journal op-ed about one of the other finalists (“Inside Amy Coney Barrett’s Cult,” WSJ, July 7, 2018), I wrote this comment for the WSJ Online edition:

“The greatest tragedy to befall the Catholic Church in America was to accommodate itself too much to the culture in which it lives. Its leaders became comfortable in America, then amassed power, and then tried to hide the corruption that always accompanies the need to retain power. But the humbling of Catholic leaders has run its course, and now, from the bottom of pop culture popularity, it is time to come back swinging.

Imagine the outcries if Islamic or Jewish nominees to the Supreme Court were publicly discredited by Senator Dianne Feinstein for actually living and believing the faith they profess. It is time for Catholic leaders to reconnect with their spines. This disdain for authentic Catholicism in America was brought to the fore when “Wikileaks Found Catholics in the Basket of Deplorables.”

It was premature of me to write, “But the humbling of Catholic leaders has run its course….”  Immediately after I wrote it, news surfaced that Cardinal Theodore McCarrick, former Archbishop of Washington, DC, was accused in what is described as a “credible and substantiated” claim of sexual abuse of a 16-year-old male.

My first thought was, “How can I possibly write about this?” How can I not write about it? This story has been the elephant in the sacristy for weeks. Cardinal Theodore McCarrick, age 88, has been accused of groping a 16-year-old boy in the sacristy of St. Patrick’s Cathedral in New York City when he was a priest in that archdiocese in 1971, long before he became a bishop.

But before anyone recoils in horror, the story needs a dose of perspective. I tried to bring some of that perspective in a comment on “McCarrick Accused,” a news story by Joan Frawley Desmond, a Senior Editor for the National Catholic Register.

The Register article raised many questions about who knew what and when in ‘the Cardinal McCarrick story, including whether his alleged homosexual predation was known to Pope John Paul II before McCarrick was appointed Archbishop of Washington and elevated to Cardinal. Here is my comment on that article:

“There can be no transparency on this topic as long as its cast of characters continues to wield the sex abuse story as a weapon in support of varying agendas. I have several issues with this story:

1) It is nearly a half-century old. Does anyone wonder why it surfaces only now just as a new conservative nominee to the Supreme Court is about to be named? What better way to stifle a Catholic voice than a renewed sex abuse scandal?

2) I was a first-year seminarian forty years ago and heard many stories about the homosexual exploits of then Bishop McCarrick. The stories were not passed around by seminarians who saw themselves as victims, but by young gay men who boasted of currying narcissistic favor with a bishop. I knew decades ago that Cardinal McCarrick had been strongly advised by the Apostolic Nuncio to sell his scandalous beach house.

3) There is no reason at all to believe that Pope John Paul II knew about any of this before elevating McCarrick to Cardinal Archbishop of Washington. The U.S. bishops treated this story with a wink and a nod for years and had each others’ backs.

4) What makes this newest claim of a minor “credible and substantiated?” He is not 16. He is 63, and McCarrick denies it. By what magic is this 47-year-old claim of groping “substantiated?”

5) And lastly, the BIG question: Why would American Catholic leaders go to such extreme lengths for so long to shield homosexual priests from being implicated in The Scandal? It is a monument to the power of reaction formation [a classic Freudian defense mechanism] when an entire institution prefers the term “pedophile scandal” to “homosexual scandal” even when the facts say otherwise.”

— Fr Gordon J. MacRae, NC Register

The Mirror of Justice Cracked

One of the many stinging rebukes of both Cardinal McCarrick and the American church coming out of this story was by Anthony Esolan in “Vesting in Lavender,” a blog post for The Catholic Thing. Professor Esolan wrote:

“And now this, about Cardinal McCarrick. The cardinal, choosing his words precisely, says he has no memory of ever having engaged in the sexual abuse of the erstwhile young man [who happens to be 63] who is now accusing him…

The cardinal has cautiously denied one sin, while not bothering to address the thousand others. For all these years, according to witnesses at last speaking out, he has been vesting in lavender, compromising young men in his charge… He has pointedly not said, ‘I have never had sexual relations with a seminarian or a priest.’”

Apologies to Anthony Esolan whom I much respect, but all I could think of when reading this was President Bill Clinton’s famous obfuscation, “I did not have sexual relations with that woman!”  (referring to Monica Lewinski), and his later, more measured response, “It depends on what you mean by sex.”

We, too, must choose our words carefully. A man accused of a crime — like the sexual abuse of a 16-year-old — must be judged on the evidence of the crime and not on his reputation. This is why our legal system has so-called “rape shield laws.” A woman who is a victim of assault is protected from having her sexual history placed on trial. The same must be true of a defendant.

Cardinal McCarrick will not be a defendant in this story. There will be no trial of facts because American criminal law does not allow for one 47 years after such an offense was alleged to have happened. But there will be a canonical procedure because “prescription,” canon law’s version of a statute of limitations, was dispensed with after the U.S. Bishops’ “Dallas Charter.”

It’s ironic that Cardinal McCarrick was one of the Dallas Charter’s main proponents pushing it through. “Zero tolerance” and the due process rights that the Charter has so severely eroded for a multitude of accused priests will now also apply to Cardinal McCarrick. We learned a lot about the flaws in that process in Father Stuart MacDonald’s recent very popular post, “Last Rights: Canon Law in a Mirror of Justice Cracked.”

Nonetheless, Cardinal McCarrick should still be due the rights that have been denied to others. One canon lawyer who read my comment in the Register sent me a message thanking me for it adding, “Your point number four should be shouted from the rooftops again and again.” Let me reiterate point number four:

“What makes this newest claim of a minor ‘credible and substantiated?’ He is not 16. He is 63, and McCarrick denies it. By what magic is this 47-year-old claim of groping ‘substantiated?’”

I do not think that we should be so quick to accept that this is “credible and substantiated” as claimed. The 197l claim surfaced for the first time only after the Archdiocese of New York announced the existence of a fund to compensate victims of sexual abuse related to the ministry of the Archdiocese. There was a time when possible financial motives for bringing such claims were examined in a critical light.

The person who brought this claim — after waiting 47 years — is not 16 years old. He is 63. Additionally, the claim is unlike every other claim of homosexual misconduct now alleged against Cardinal McCarrick. This claim alleges force and a story that the unnamed victim had to “fight off” an alleged second assault in the sacristy of one of the busiest cathedrals on the planet.

It is also important to understand what the bishops and their Dallas Charter now mean by “credible.” It is not nearly the same “reasonable doubt” standard that should (but isn’t always) be present in a criminal trial. “Credible” simply means that it cannot immediately be disproven. If the young man lived in NYC at age 16 and did attend a specific Catholic school, then the claims could have happened. “Credible” means no more than that.

“Substantiated” is a very different standard. It requires (or at least should require) an admission of the accused. Cardinal McCarrick vehemently denies this claim. Or it should require the statement of a corroborating witness. If there is one, why would it take 47 years for that person to come forward? And why would the integrity of this snippet of memory be accepted at face value? This is why statutes of limitations exist in legal systems. They exist to promote justice, not defy it.

None of the above means that Cardinal McCarrick is not culpable for the much broader history now being claimed of him in light of this incident from nearly a half-century ago. My issue with this is that the claims are presented as though they have only now surfaced. These claims are not newly discovered.. There is nothing new here. For decades, McCarrick had been rumored to be involved in grooming seminarians and others, casting suspicion on his own sexuality. I will return to this in a moment.

The Homosexual Matrix

In a coming post, I plan to write about some recent statements of Pope Francis and his supposedly “progressive” views. For now, I want to point out something that he recently said that was about as counter-progressive as a pope could get. The news media played this down to the point of ignoring it, but Pope Francis has said something revolutionary about homosexuality and the priesthood.

He told the Italian bishops in May that they should not accept seminary candidates who exhibit same-sex attraction because “it could end in scandal.” It amazes me that the news media would hype Amoris laetitia and its suggestion of a dialog on reception of the Eucharist for those in an invalid marriage while keeping a media blackout about his statements on same-sex marriage and barring homosexual candidates from priesthood.

Prior to my current state in life, I served as Director of Admissions for a residential center that provided spiritual rehabilitation and psychological care for priests, brothers, and seminarians. The facility and its sponsoring religious order, the Servants of the Paraclete, were a profound source of good in the lives of many wounded priests.

I hope it no longer comes as a shock that there are indeed Catholic priests who have experienced same-sex attraction. Along with other conditions with the potential to compromise ministry and fidelity to priesthood, many of them had come to face this openly, and for the first time in their lives, under the care of the Servants of the Paraclete.

No one in that setting promoted homosexuality. No one condoned it. There was no “wink and nod” or looking the other way. Fidelity to the Church’s teaching was upheld and embraced while also embracing the human realities and limits we all face and cope with. Our shared inability to live an ideal is never an excuse for disposing of the ideal.

I think most Catholics are beyond feeling scandalized by the mere existence of same-sex attraction in the life of a priest. I remember being told by one priest that he could not bear the shock of others in his life learning of this. I told him that the real shock may be his revelation to them that he thought they did not already know.

For many of these men, this aspect of themselves existed only in the internal forum, wrestled with by their consciences but not involving what anyone could call a “lifestyle.” Many of these priests sought out spiritual and psychological support to address this because of their fidelity, not in spite of it.

What we tried to convey, and helped them to apply, was their responsibility for discerning and maintaining the boundaries — physical, psychological, and spiritual — between having such an attraction and acting upon it. It was my position, and a well-received one, that heterosexual priests had to discern and maintain those very same boundaries. Celibacy and other requirements of priesthood are not dispensable options.

Some priests and seminarians struggle with same-sex attraction, and those who are spiritually strengthened by their own struggle can be fine priests who live celibate lives with accountability and transparency. But I have also encountered another condition among many — but certainly not all — homosexual seminarians and priests. I found the prevalence of narcissistic personality disorder among them to be inordinately high. Perhaps it is inordinately high in the wider “gay community” as well.

I believe it is this disorder, and not simply same-sex attraction, that is the real impediment to Holy Orders. It is this that must be detected and treated as an impediment for seminary candidates. Narcissistic personality disorder is one of the most difficult personality disorders to treat and modify. One of its symptoms is the objectification of others for one’s own gratification.

Narcissistic personality disorder is manifested in a tendency to be grandiose and exhibit inflated self-importance. It is manifested in a lack of genuine empathy, seeks to be exploitive, tends toward a sense of entitlement, and takes advantage of others who are objectified and groomed with no account of what might be in their best interest.

When coupled with same-sex attraction, narcissistic personality disorder creates what I call a “homosexual matrix.” In science, a matrix is “a situation or surrounding substance within which something else originates, develops, or is contained.” There are priests with same-sex attraction who struggle for and attain fidelity and equilibrium in their lives as men and as priests.

There are others, however, for whom an identity as “gay” is the core of their being. It is their matrix, and all other aspects of their lives — including priesthood — must accommodate it and become subjugated in service to it. It becomes the centerpiece of one’s identity and renders a man incapable of living the charisms of priesthood.

I do not pretend to psychoanalyze Cardinal McCarrick — and it would be a grave injustice to do so — but I remember being a seminarian in the late 1970s when he was an auxiliary bishop of New York, and in 1981 when he became Bishop of Metuchin, New Jersey. I remember the stories about him told by young men who did not present themselves as victims, but as predators in their own right. They did not present as McCarrick’s conquests, but often rather the other way around.

Some of Bishop McCarrick’s seminarians and their friends openly boasted of what they concluded was his attraction to them. They spoke of how they fostered it, were invited to his beach house, even slept in the same bed at times, but there were no stories of overt sexual predation or force until the lure of money was at the other end of the story.

I did not travel within the seminary circles that reveled in the trading of such accounts. As a seminarian, I was in a smaller circle of men who were repulsed by them. But my instinct was clear. These young men objectified themselves, measuring their own self-worth by the quality and quantity of attention from someone like Bishop McCarrick. Some went on to ordination in a state of narcissism and objectification of others.

In his “Scandal Time” series of essays in First Things in 2002, the late Father Richard John Neuhaus described the seminary climate of the time. None of this is newly discovered news:

“Today’s newspaper brings another report, this one about a seminary in the Southwest where the influence of the ‘lavender mafia’ and the consequent and predictable scandals are coming to light. ‘I have no control over the seminary,’ the bishop is reported as saying. That is simply false…

“Now there is Michael Rose’s forthcoming book, Goodbye, Good Men (2002) which I have had a chance to read… A large part of the book is based on interviews with men who were repelled by seminaries dominated by the ‘lavender mafia.’ Rose names names…”

Cardinal McCarrick was surrounded by priests and bishops who knew the path he was on, treated it with “a wink and a nod” typical of the 1970s, and did little to foster accountability. For reasons of their own, they promote an image today that these matters are coming to light for the first time. They are not.

But this is another time, and now Theodore McCarrick is stripped of his Red Hat. Hindsight is not always the best sight. Fifty years after the brave Pope Paul VI signed Humanae vitae, we should bravely face the legacy of the sexual revolution and how it has stripped many of honor, fidelity, and dignity. Hindsight does expose one glaring truth: It was, in fact, revolting.

There is more to be said of all this, but I must repeat point number five in my National Catholic Register comment above:

“And lastly, the BIG question: Why would American Catholic leaders go to such extreme lengths for so long to shield homosexual priests from being implicated in The Scandal? It is a monument to the power of reaction formation when an entire institution prefers the term “pedophile scandal” to “homosexual scandal” even when the facts say otherwise.”

Editor’s Note: Please share this important post. You may also like these related posts from Fr. Gordon MacRae at These Stone Walls:

Catholic Scandal & the Third Reich: Rise & Fall of a Moral Panic

Cardinal George Pell Is on Trial and So Is Australia

Cardinal Bernard Law on the Frontier of Civil Rights

Justice and Priests Are Both Easy Prey Without Truth

Please share this post!

Padre Pio’s letter to Pope Paul VI on Humanae Vitae

Less than two weeks before Saint Padre Pio of Pietrelcina died, he sent a letter on Humanae Vitae to Saint Pope Paul VI. The letter was discovered before Pope Paul’s 2018 canonization.

Your Holiness:

Availing myself of Your Holiness’ meeting with the Capitular Fathers, I unite myself in spirit with my Brothers, and in a spirit of faith, love and obedience to the greatness of Him whom you represent on earth, offer my respectful homage to Your August Person, humbly kneeling at Your feet.

The Capuchin Order has always been among the first in their love, fidelity, and reverence for the Holy See. I pray the Lord that its members remain ever thus, continuing their tradition of seriousness and religious asceticism evangelical poverty, faithful observance of the Rule and Constitutions, renewing themselves in vigorous living and deep interior spirit — always ready, at the least gesture from Your Holiness, to go forward at once to assist the Church in her needs.

I know that Your heart suffers much these days on account of the happenings in the Church: for peace in the world, for the great needs of its peoples; but above all, for the lack of obedience of some, even Catholics, to the lofty teachings which You, assisted by the Holy Spirit and in the name of God, have given us. I offer Your Holiness my daily prayers and sufferings, the insignificant but sincere offering of the least of your sons, asking the Lord to comfort you with His grace to continue along the direct yet often burdensome way — in defense of those eternal truths which can never change with the times.

In the name of my spiritual sons and of the “Praying Groups” I thank Your Holiness for the clear and decisive words You have spoken in the recent encyclical, “Humanae Vitae”, and I reaffirm my own faith and my unconditional obedience to Your inspired directives.

May God grant truth to triumph, and, may peace be given to His Church, tranquility to the people of the earth, and health and prosperity to Your Holiness, so that when these disturbing clouds pass over, the Reign of God may triumph in all hearts, through the Apostolic Works of the Supreme Shepherd of all Christians.

Prostrate at Your feet, I beg you to bless me, my Brothers in religion, my spiritual sons, the “Praying Groups”, all the sick — that we may faithfully fulfill the good works done in the Name of Jesus and under your protection.

Your Holiness’ most humble servant,

PADRE PIO, Capuchin

San Giovanni Rotondo, 12th September 1968.

(l’Osservatore Romano — Weekly Edition in English — 10 October 1968)

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Editor’s note: Father Gordon’s article for this week was lost in the mail. We’ll try to put it up next week. Today is the 50th anniversary of the watershed encyclical letter Humanae Vitae, an intervention on behalf of keeping the sexual intercourse of a married couple united with an openness to life, thus proscribing contraception, abortifacients, and abortion as intrinsically dishonest. We thought it opportune to follow the lead of the Holy Spirit, republishing Padre Pio’s letter to Pope Paul VI about this, thus providing a good example of being in solidarity with the successor of Saint Peter even in the midst of controversy. At the time, some 600 theologians, many seminary professors and otherwise renegades such as Charles E. Curran and Richard A. McCormick voiced their dissent against what, some years later, Cardinal Ratzinger in his commentary on Ad Tuendam Fidem would categorize as infallible teaching. Please share this post widely on social media and take the time to read the short but entirely prophetic document praised by the saints:

Humanae Vitae promulgated on 25 July 1968 by Pope Paul VI

Note from Father Gordon J. MacRae: Please share this post. It is our first guest post by a Patron Saint. I thank Father George David Byers for following the promptings of the Holy Spirit by posting this in place of my lost missive. You may also wish to see and share a post about what happened two weeks after Padre Pio’s letter was written:

“I Am a Mystery to Myself!” The Last Days of Padre Pio

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For Darryll Bifano, the Currency of Debt Is Mercy

Men facing death in this prison at one time died alone. Darryll Bifano is a prisoner and hospice volunteer who helped change that. In the process, he changed himself.

Some time ago, I wrote a Scripture post that ended up being about death and thus scared some people off from reading it. Everyone has to face it, but few want to, and many spend their lives in denial of it. That post was, “The God of the Living and the Life of the Dead.” Despite its heavy dose of theology, it drew an unusual audience for Beyond These Stone Walls and was shared some 5,000 times on Facebook and other social media. Death touches everyone.

There was a pall over this prison as summer commenced this year. One of our friends, John, age 39, died of pancreatic cancer in the prison medical unit on June 10. It was a long and grueling death that saw him drift from the vibrancy of a healthy man in his thirties to an emaciated frame of his former self. Through it all, his alert mind grasped for meaning and connection.

There was a time when prisoners here died in empty isolation. Several years ago, one of my own roommates, 52-year-old Harvey, developed stomach cancer that slowly consumed his life. When he could no longer live among us, he died alone locked in a cold, bare room with four concrete walls and little human contact.

I pleaded at the time to visit Harvey and help take care of him but overwhelmed prison medical staff responded that there was just no process in place that allows for that. But in the last three years here, this has dramatically changed. A group of men — prisoners all — have come together to form a training protocol for a hospice team. Now in three-hour shifts around the clock, they sit, talk, walk and care for fellow prisoners who are dying.

My first deeply-felt gratitude to this hospice team came when our friend, Anthony Begin, died from cancer. I wrote of that journey in a post that shocked some readers. It was “Pentecost, Priesthood, and Death in the Afternoon.” I wrote about how Anthony was such a caustic personality, that I literally threw him out of my room one day. We did not speak for over a year until Pornchai Moontri told me one day that Anthony is dying.

Pornchai and I took over the care of Anthony, and in the process, he changed. So did we. Anthony was allowed to live in a bunk just outside our cell for his final months. When his condition came to the point of no return, we had to leave him in the medical unit where we would never see him again.

This was my first experience of the immense value of hospice. The newly formed prisoner hospice team was with Anthony around the clock for the final steps of his journey which I documented in “The First of the Four Last Things.” Thanks mostly to the influence of Pornchai Moontri, Anthony experienced a religious conversion and was received into the Catholic faith just before we handed him over to hospice.

I will never forget what happened a week after he died. It turned out that Anthony left this life having committed a second crime against the State of New Hampshire: an unreturned library book. When a prisoner leaves without returning a book, an alert comes across a computer screen at my desk in the prison library. Here is what the computer told me a week after Anthony died:

“Anthony Begin — Released with book #3015: Heaven is for Real.”

A Down Payment on a Debt

The recent, untimely death of John at age 39 unsettled many prisoners and sent a shockwave throughout this prison. John was a young man in good shape until he began having symptoms of discomfort. Once the diagnosis of pancreatic cancer came, the end loomed shockingly fast. His final weeks were not easy, but he was never alone thanks to the dedication and perseverance of a few good men.

One of these men is Darryll Bifano. If his name sounds a bit familiar, it’s because you have met him before in these pages. Darryll was a pitcher on Pornchai Moontri’s intramural softball team, the Legion of Angels when it won the league pennant for the third year in a row in 2016. At 6’3” and 270 pounds, Darryll Bifano was an imposing presence both on the team and in my post, “A Legion of Angels Victorious.”

A big guy with a wide wingspan not much got past Darryll on the pitcher’s mound. He proved himself to be a team player who contributed much to our victories. Today, Darryll lives on the pod Pornchai Moontri and I moved to last summer. He was among those who spoke up for us and helped us to get there.

During the long ordeal of Darryll’s ministering to John in hospice, I was much aware of the schedule he had to keep. He has a full-time job working in the prison Recreation Department — the same place where Pornchai works. Darryll also volunteers for multiple other programs offering support to prisoners in need. He is a trained volunteer for a newly formed Peer Support program that assists with monitoring and moral support for prisoners on suicide watch, a critical and important need here.

Darryll’s presence in that endeavor seemed to naturally grow out of his commitment to hospice. Having witnessed the physical and emotional toll that hospice can exact from these men, I sat down with Darryll after the death of John. We spent time processing not only the experience but also the journey that brought Darryll to this point in his life.

We began with the most natural question of all. What brought Darryll Bifano to care for the dying through hospice? I have to let him answer this in his own words:

“I am 47 years old and in the 11th year of a 27-year-to-life sentence for second degree homicide. I grew up in the ideal American family: a loving mother and father, a brother and a sister. I am the oldest. I excelled in school and in multiple sports, graduated from two universities, and followed my passion for music, and traveled that road everywhere and anywhere it would take me.

“Through trial and error and experience, I was becoming the man I always wanted to be. I was on a path of my choosing, and as a musician I developed some talent. Then everything changed in a single foggy moment. After a night of drinking and drugs, my best friend and I argued. Then we fought. I threw a single punch that killed my dear friend, Stephen, and, in the aftermath of our drunken state, he died alone.

“I work with hospice today because I have a debt to life that I cannot fully pay, but I must try. I cannot bring back my friend, but I can honor him, and be responsible, and give this tragedy meaning.”

Darryll is one of 20 prisoners, each working in 3-hour shifts, who sit with terminally ill prisoners and accompany them to the end of life. After working all day, he often takes a shift that no one else really wants — from 1:00 to 4:00 AM. A quick two hours sleep and then Darryll is up again to get ready for his work at 7:00 AM.

I have seen this schedule take its toll on Darryll, but like the few prisoners who stand out dramatically here, he seems driven by service, and the sure knowledge that mercy was shown to others is the path to peace within himself:

“I remember, as a child, the experience of my grandfather dying of cancer in his home. This drove home fore me the importance of not dying alone.

“In hospice, you’re sitting with this guy and he is dying, and it’s treated as taboo — on one else really wants to talk about it. It’s the final stage of life.

“In prison, I often hear people say, ‘I came in alone and I’ll go out alone.’ It’s their excuse for disengagement with the world around them, but I no longer believe in this. For a life that has meaning, no one can make it alone in this world.”

Is God Dead?

In the last week of John’s life, Darryll spent about eight shifts with him, mostly in the pre-dawn hours which often seemed the toughest for John. Darryll described this time as “the ideal of what hospice is supposed to be.” He walked with John from resentment and denial to acceptance. They talked of John’s life, his family, nieces, and nephews. Darryll sat and wrote letters to them dictated by John. Along the way, Darryll was witness to a transition from torment to peace.

I am not certain that Darryll phrased this as such in his own mind, but his presence to John fulfilled a basic tenet of Viktor Frankl’s famous book, Man’s Search for Meaning. Darryll was helping John to give meaning to suffering, perhaps the greatest gift one human being can impart to another in the face of death.

For much of his life, John had reportedly described himself first as an atheist, and then, in more recent years, an agnostic. In its simplest form, agnosticism is to render the question of God moot because, for the agnostic, it is impossible to know Him or whether He even exists so there is no point trying.

As I sit here typing this post, the last book John read in this life has just landed on my desk to be checked back into the library. It’s a collection of essays by the Nineteenth Century German philosopher, Friedrich Nietzsche.

I cannot imagine what prompted John to request this book, but the reality was that in his dying state he was unable to read at all. He handed the book to his hospice volunteers. Caring for him in their 3-hour shifts, he tasked them to read aloud portions of Also Sprach Zarathustra (Thus Spake Zarathustra) Nietzsche’s treatise about the death of God.

Nietzsche developed the essay between 1883 and 1885 to explain his theory of the Übermensche (meaning superman or overman). Stating that “God is dead,” Nietzsche rejected Christian beliefs and traditional values as the source of our “collective slave morality.” Instead, Nietzsche believed in the power of superman: a person of extraordinary imagination and will who can break the destructive grip of traditional Christian values.

Only a superman, Nietzsche theorized, can institute a “master morality” to save society from the slavery of Christianity. This became the foundation for Adolf Hitler’s concept of a Master Race. It was also the foundation of the effort to dissolve Christian influence in Western Civilization that I recently described in these pages in “Fathers Day in the Land of Nod.”

This was the last book John requested of me, and it was perhaps the very last book I might have sent him in the week of his death had I been given a choice. But alas, such choices are not mine to make. Nor are they Darryll Bifano’s who dutifully read aloud Nietzsche’s words to John.

I remember once writing in these pages about the resurgence of Nietzsche’s “God is Dead” movement in the 1960s. The bumper stickers were everywhere in that radical, “question everything” age of my adolescence in 1968: “GOD IS DEAD! Signed, Nietzsche.” Then one day I saw one that presented a sobering thought: “NIETZSCHE IS DEAD! Signed, God.”

Even Nietzsche, an atheist, in the end, came to regret the impact of his own atheistic thought. He wrote that the destruction of the belief in God in the 20th Century was the greatest cataclysm humanity has ever faced: “What were we doing when we unchained this Earth from its Sun? ” he asked. “Are we not now straying as though through an infinite nothing?”

But while Darryll was reading to John, he also took questions, and these were perhaps more revealing of what was taking place in the heart and soul of a man facing death while his mind struggled with its apparent emptiness. John stopped Darryll in his reading and asked, “Do you think there is a heaven? Do you think I could go there?”

Perhaps John wasn’t buying the emptiness of Nietzsche’s ode to the dying. Perhaps Darryll wasn’t buying it either, and this post is actually more about him. He is not a man who should forever be defined by his one big mistake. He is a good man, a talented and dedicated asset to the race we call “human.”

Darryll’s footprints here leave this a better place. God knows, prison very much needs natural leaders like Darryll Bifano who draw others along a path to righteousness having long since parted ways with his own personal road to ruin.

Last summer in my post, “The Days of Our Lives,” I wrote about a concert that Darryll helped organize among the musicians here. It was worthy of Carnegie Hall, and its most unforgettable moment was Darryll’s brilliant performance of Led Zeppelin’s “Stairway to Heaven.”

Darryll didn’t offer me his answers to John’s last questions: “Do you think there is a heaven? Do you think I could go there?” “I grew up a Catholic,” Darryll told me, “and like so many of the wannabe rebels of my time, I left my faith back there.”

“Is the door to it closed or cracked?” I asked. “Well…” he pondered with a distant gaze, “I always really do enjoy talking to you, G.”

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Note: On February 17, 2023 Darryll Bifano was profiled on the television news and cultural magazine, New Hampshire Chronicle.

#MeToo and #HimToo: Jonathan Grover and Father Gordon MacRae

Jonathan Edward Grover died in Scottsdale Arizona just before his 49th birthday. His role in the case against Father Gordon MacRae leaves many unanswered questions.

Editor’s Note: The following is a guest post by independent writer Ryan A. MacDonald whose previous articles include “The Post-Trial Extortion of Father Gordon MacRae” and “A Grievous Error in Judge Joseph Laplante’s Court.”

When I read Father Gordon MacRae’s Holy Week post on These Stone Walls this year, I was struck by a revelation that he offered Mass in his prison cell for the soul of a man who helped put him there by falsely accusing him. I do not know that I could have done the same in his shoes, and even if I could, I am not so certain that I would. His post took a high road that most only strive for.

The unnamed subject of that post about Judas Iscariot was Jonathan Edward Grover who died in Arizona in February two weeks before his 49th birthday. An obituary indicated that he died “peacefully,” and cited ‘a “long career in the financial industry.” Police determined the cause of death to be an accidental overdose of self-injected opiates weeks after leaving rehab. In Arizona, he had charges for theft, criminal trespass, and multiple arrests for driving under the influence of drugs. A police report described him as “homeless.”

In the early 1990s, Jonathan Grover was one of Father MacRae’s accusers. MacRae first learned of Mr. Grover’s death from a letter written by a woman who had been a young adult friend of Grover at the time of MacRae’s trial in 1994. She wrote that she is now a social worker with “expertise in PTSD” (Post Traumatic Stress Disorder). The letter accused MacRae of having “murdered” 48-year-old Grover. This requires a rational and factual response.

Of interest, Mr. Grover’s obituary – despite his being 48 years old at the time of death – featured his 1987 Keene High School (NH) graduation photograph when Grover was 18 years old. I had seen this photo before. It was among the discovery materials in MacRae’s defense files in preparation for his 1994 trial. The photograph raised the first of many doubts about Grover’s claims.

At age 18 in 1987, Grover gave Father Gordon MacRae, his parish priest and friend at the time, a nicely framed copy of that photo with a letter written on the back. It thanked MacRae for his “friendship and support,” and “for always being there for me.” It was a typically touching letter from a young man to someone he obviously admired. It was written before addiction and the inevitable justification of enablers took hold in his life.

Five years later, apparently forgetting that he ever wrote that letter, Jonathan Grover became the first of four adult brothers to accuse MacRae of a series of sexual assaults alleged to have occurred more than a decade earlier. So what happened between writing that letter in 1987 and accusing MacRae five years later in 1992? It is one of the burning questions left behind in this story.

The framed high school photograph and its accompanying letter never found their way into MacRae’s 1994 trial, or into the public record, because the trial dealt only with the claims of Jonathan’s brother, Thomas Grover. Jonathan was the first to accuse MacRae, but a trial on his claims was deferred. His story had many holes that did not reconcile with the facts. Investigators have since uncovered a different story from the one Grover and his brothers first told.

Bombshells and Black Ops

The two common denominators in the case against Father Gordon MacRae were expectations of money and James F. McLaughlin. In the 1980s, the city of Keene, New Hampshire, with a population then of about 26,000, employed a full-time sex crimes detective on its small police force. In 1988, McLaughlin launched investigations of at least three, and possibly more, Catholic priests in the area including Father Gordon MacRae.

His targeting of MacRae seems to have begun with a bizarre and explosive letter. In September 1988, Detective McLaughlin received a letter from Sylvia Gale, a social worker with the Division of Children, Youth and Families, the New Hampshire agency tasked with investigating child abuse. Ms. Gale’s letter to McLaughlin revealed that she had uncovered information about “a man in your area, a Catholic priest named Gordon MacRae.”

The letter described explosive information from an unnamed employee of Catholic Social Services in the Diocese of Manchester, who developed a slanderous tale that MacRae had been “a priest in Florida where he molested two boys, one of whom was murdered and his body mutilated.” The letter went on to claim that the case was still unsolved, and that MacRae was removed from Florida by Catholic Church officials to avoid that investigation.

The libelous letter also named a Church official, Monsignor John Quinn, as the source of this information reportedly told to an unnamed Church employee on the condition that she would be fired if she ever divulged it. The 1988 letter generated a secret 70-page report developed by Detective James McLaughlin. He launched a dogged pursuit of MacRae who was unaware at the time that any of this was going on.

This all began to unfold one year after Jonathan Grover graduated from Keene High School and presented Father MacRae with that framed photograph and letter of thanks. Armed with Sylvia Gale’s letter, Detective McLaughlin proceeded to question 26 Keene area adolescents and their parents who had known MacRae including members of the Grover family.

Up to that point, not one person had ever actually contacted McLaughlin with a complaint against MacRae, but rather it was McLaughlin who initiated these contacts. As reported below, some of them today claim to have been solicited by McLaughlin to accuse MacRae, some with the enticement of money.

I had to read up to page 54 of McLaughlin’s 1988 report before I came across any effort to corroborate the Florida “murder and mutilation” story with Florida law enforcement officials. By the time he learned that MacRae had never served as a priest in Florida and that no such crime had been committed there, the damage to MacRae’s reputation was already done, and the seeds were sown for the Grover brothers to ponder claims yet to come.

Among those approached by McLaughlin armed with Sylvia Gale’s slanderous letter was Mrs. Patricia Grover, Jonathan’s mother. A parishioner of Saint Bernard Parish in Keene where MacRae had served from 1983 to 1987, Mrs. Grover was also a DCYF social worker and an acquaintance of Sylvia Gale. She had previously worked with McLaughlin in the handling of other cases.

Mrs. Grover also knew Father MacRae. According to McLaughlin’s 1988 report, she was alarmed by the Sylvia Gale letter but doubted that MacRae had ever served as a priest in Florida. She nonetheless vowed to talk with her young adult sons about their relationship with MacRae. Four more years passed before the first of them, Jonathan Grover, accused him.

The “fake news” in the 1988 Sylvia Gale letter set this community abuzz with anxiety and gossip about the potentially lecherous and murderous priest in its midst. Later, Monsignor John Quinn and other Diocese of Manchester officials denied having any involvement in the untrue information about MacRae. They also denied that there was ever any priest who relocated from Florida to New Hampshire under the circumstances described.

Four years later in late 1992, Jonathan Grover became the first of four members of the Grover family to accuse Father Gordon MacRae of sexual abuse dating back to approximately the early 1980s. I use the word “approximately” because Grover and his brothers each presented highly conflicting and multiple versions of their stories and the relevant time frames.

As becomes clear below, Jonathan Grover’s claims became problematic for the prosecution of MacRae, but instead of questioning Grover’s veracity, the police detective engaged a contingency lawyer on Grover’s behalf. In a September 30, 1992 letter from McLaughlin to Jonathan Grover, the detective detailed his conversations with Keene attorney William Cleary who ultimately obtained a nearly $200,000 settlement for Grover from the Diocese of Manchester. From McLaughlin’s letter to Grover:

“As agreed, I contacted William Cleary about your case. Bill believes the statute of limitations has lapsed for a civil action, but this does not rule out the church being financially responsible Bill [Cleary] states he would like to meet with you for a conference. You would not be charged for this. Your options could then be outlined and discussed.”

There is reason to question Detective McLaughlin’s police reports in this case. In most of McLaughlin’s prior cases, he practiced a protocol of audio recording every interview with complainants. In many of his other reports that I have read, he made a point of explaining that he records interviews to protect the integrity of the investigation.

Two years prior to the Grover claims, for example, McLaughlin investigated a complaint against another former Keene area priest, Father Stephen Scruton. From the outset, his reports took pains to document his practice of securing both video and audio recordings of his interviews. He even administered a polygraph test on the accuser. All were standard protocol, but McLaughlin did not create a single recording of any type with any accuser in the case of Father Gordon MacRae. This is suspect, at best, and it has never been explained.

It is made more suspicious by the emergence of other information that has been developed by former FBI Special Agent Supervisor James Abbott who spent three years investigating the MacRae case. One of MacRae’s accusers, a high school classmate of Jonathan Grover, recanted his story when questioned by Mr. Abbott in 2008. An excerpt of Steven Wollschlager’s statement may shed light on why Detective McLaughlin chose not to record these interviews.

“In 1994 I was contacted by Keene Police Detective McLaughlin… I was aware at the time of Father MacRae’s trial knowing full well that it was bogus and having heard of the lawsuits and money involved and also the reputations of those who were making accusations… The lawsuits and money were of greatest discussion, and I was left feeling that if I would go along with the story I could reap the rewards as well. McLaughlin had me believing that all I had to do was make up a story about this priest and I could receive a large sum of money as others already had.

McLaughlin reminded me of the young child and girlfriend I had and referenced that life could go easier for us with a large amount of money… I was at the time using drugs and would have been influenced to say anything they wanted for money.”

— Steven Wollschlager

In “The Trials of Father MacRae,” a 2013 article by Dorothy Rabinowitz in The Wall Street Journal, Detective McLaughlin described the above account simply as “a fabrication.” What struck me about Mr. Wollschlager’s statement, besides the fact that he had nothing whatsoever to gain by lying, is that he never went to Detective McLaughlin with an accusation. Instead, he alleges that it was McLaughlin who approached him, and the approach alleges the enticement of money.

Steven Wollschlager was not the first person to report such an overture. Given the nature of his account and others, it is unclear today whether Jonathan Grover and his brothers initiated their first contacts with this detective. This suspicion was a contentious issue in MacRae’s 1994 trial. Thomas Grover, the brother of Jonathan Grover, was asked under oath to reveal to whom he went first with his claims, the police or a personal injury lawyer, but he refused to answer. To this very day, that question has never been answered.

What became clear, however, is hard evidence that placed Detective James McLaughlin investigating at least some of this case, not from his office in the Keene Police Department, but from the Concord, NH office of Thomas Grover’s contingency lawyer, Robert Upton, before MacRae was even charged in the case.

A Conspiracy of Fraud

In a report labeled Case No. 93010850, Detective McLaughlin produced the first of several conflicting accounts of untaped interviews with Jonathan Grover. Note that the first two digits of McLaughlin’s report, “93,” seem to indicate the year it was typed, but the date on the report is August 27, 1992. The content of this report is sexually explicit so I will paraphrase. The report has Grover claiming that when he was 12 or 13 years old he “would spend nights in the St. Bernard rectory in Keene.” During those nights, he alleged, he was sexually assaulted by both Father Gordon MacRae and Father Stephen Scruton.

But there was an immediate problem. MacRae was never at St. Bernard’s Parish in Keene until being assigned there on June 15, 1983, when Grover was 14 years old. Father Stephen Scruton was never there before June of 1985 when Grover was 16 years old. These dates were easily determined from diocesan files, but McLaughlin never investigated this. The report continued with claims alleged to have taken place in the Keene YMCA hot tub:

“It was during these times that Grover would be seated in the whirlpool and both Father MacRae and Father Scruton would be joined in conversation and they would alternate in rubbing their foot against his genitals. Grover was unsure if the priests were acting in concert or if they were unaware of each other’s actions.”

This report is highly suspicious. Just months earlier, Detective McLaughlin had previously investigated Father Stephen Scruton for an identical claim brought by another person alleged to have occurred in 1985 after Scruton’s arrival at this parish. “Todd,” the person who brought that claim against Scruton, was also a high school classmate of Jonathan Grover.

After McLaughlin’s investigation, “Todd” obtained an undisclosed sum of money in settlement from the Diocese of Manchester. That interview with “Todd” was labeled Case No. 90035705 dated just 18 months before Jonathan Grover’s identical claims emerged. Unlike the Grover interviews, the interview with Todd was tape recorded by McLaughlin. Here is an excerpt from the report:

“Father Scruton was a regular at the YMCA. Todd went to the YMCA with Father Scruton. They decided to use the hot tub… At one point, Father Scruton took one of his feet and placed it between Todd’s legs and rubbed his genitals… The touching was intentional and not a mistake. A rubbing motion was used by Father Scruton… I asked Todd where he stood on civil lawsuits.”

It defies belief that a small town police detective could write a report about a Catholic priest (Scruton) fondling a teenager’s genitals in a YMCA hot tub, then 18 months later write virtually the same report with the same claims of doing the same things in the same place, only this time adding a second priest, but nothing in the second report seemed to even vaguely remind the detective of the first report.

After “Todd’s” YMCA hot tub complaint in 1990 — 18 months before Jon Grover’s own YMCA hot tub story — Father Stephen Scruton was charged by McLaughlin with misdemeanor sexual assault. He pled guilty and received a suspended sentence and probation. One year later, McLaughlin has someone else repeat the same story, only now involving both Scruton and MacRae, but two to four years before either of them was present in Keene.

What is most suspect about this claim of Jonathan Grover involving both priests is that in 1994, one year after writing the report, McLaughlin responded to a question under oath:

On occasion, I have had conversations with Reverend Stephen Scruton, however I have no recollection of ever discussing any actions of Gordon MacRae with the Reverend Scruton.

(Cited in USDC-NM 1504-JB)

But this all becomes more suspicious still. In the investigation file on these claims was found a transcript of a November 1988 Geraldo Rivera Show entitled “The Church’s Sexual Watergate.” It was faxed by the Geraldo Show in New York to Detective McLaughlin at the Keene Police Department two months after his 1988 receipt of the Sylvia Gale “Florida letter.” It was two years before “Todd’s” YMCA hot tub claim about Father Scruton and four years before Jonathan Grover’s claims. Here is an excerpt:

“Geraldo Rivera: What did the priest do to you Greg?
Greg Ridel: Around the age of 12 or so, he and I went to a YMCA. And I was an altar boy at the time. And the first time I was ever touched… he began stroking my penis in a hot tub, I believe it was, at a YMCA. From there it went to what you might call role playing in the rectory where the priests stay.”

— “The Church’s Sexual Watergate,” Geraldo Show, Nov. 14, 1988

Detective McLaughlin’s 1993 police report also had Jonathan Grover claiming that Father MacRae paid him money in the form of checks from his own and parish checking accounts in even amounts of $50 to $100 in order to maintain his silence about the abuse. McLaughlin never investigated this, but Father MacRae’s lawyer did investigate. Father MacRae’s personal checking account was researched from between 1979 to 1988. It revealed no checks issued to Jonathan or Thomas Grover.

However, the attorney uncovered several checks written from parish accounts to both Jonathan Grover and Thomas Grover. All were in even amounts between $40 and $100 and dated between 1985 and 1987 when these two brothers were 16 to 20 years of age respectively. The checks were filled out and signed by Rev. Stephen Scruton.

Days before Father Gordon MacRae’s 1994 trial commenced, his attorney sought Father Scruton for questioning. He declined to respond. When the lawyer sought a subpoena to force his deposition, Scruton fled the state. During trial, the jury heard none of this. Because the trial involved the shady claims of Thomas Grover alone, the defense could not introduce anything involving his brother, Jonathan.

In April, 2005, The Wall Street Journal published an extensive two-part investigation report of the Father MacRae case (“A Priest’s Story” Parts One and Two), but it omitted Father Stephen Scruton’s role in the story — perhaps because he could not be located. Diocese of Manchester officials reported for years that they had no awareness of Scruton’s whereabouts.

In November 2008, former FBI Special Agent Supervisor James Abbott was retained to investigate this case. He located Father Scruton at an address in Newburyport, Massachusetts just over the New Hampshire State Line. First reached by telephone, Scruton was reportedly agitated and nervous when he learned the reason for the call. The investigator heard a clear male voice in the background saying, “Steve if this is something that might help Gordon I think you should do it.” Scruton reluctantly agreed to meet.

The former FBI agent drove from his New York office to Newburyport, MA on the agreed-upon date and time, but Scruton refused to open the door. He said only that he had “consulted with someone” and now declines to answer any questions. The investigator then sent Scruton a summary of his involvement in this case and requested his cooperation by telling the simple truth.

Days after receiving it, Stephen Scruton suffered a mysterious fall down a flight of stairs and never regained consciousness. Father Stephen Scruton died a month later in January of 2009. He took the truth with him, and now Jonathan Grover has done the same. But facts speak a truth of their own. Readers can today form their own conclusions about this story.

I have formed mine, and I remain more than ever convinced that an innocent man is in prison in New Hampshire, a blight on the American justice system. Having thus far served 24 years of wrongful imprisonment for crimes that never took place, Father Gordon MacRae still prays for the dead.

“After three years of investigation of this case, I have found no evidence that Father MacRae committed these crimes, or any crimes.”

— Affidavit of former FBI Special Agent Supervisor James Abbot

Editor’s Note: Please share this post which could be of great importance to Father MacRae for justice in both Church and State.

Ryan A. MacDonald has published extensively in both print and online media. Ryan’s articles include:

The Trial of Father MacRae: A Conspiracy of Fraud

How Psychotherapists Helped Send an Innocent Priest to Prison

In the Fr Gordon MacRae Case, Whack-a-Mole Justice Holds Court

Justice and a Priest’s Right of Defense in the Diocese of Manchester