A Tale of Two Priests: Maximilian Kolbe and John Paul II

St. Maximilian Kolbe was a prolific writer before his arrest by the Gestapo in 1941. He died a prisoner of Auschwitz, but true freedom was his gift to all who suffer.

“There is no greater love than this, that a man should lay down his life for his friends.”

— John 15:13

August 10, 2022 by Fr. Gordon MacRae

In his wonderful book, Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn’t, and Why (Touchstone 1990), author and former Newsweek editor Kenneth L. Woodward wrote that the martyrdom of St. Maximilian Kolbe was one of the most controversial cases ever to come before the Vatican Congregation for the Causes of Saints.

The essential facts of Kolbe’s martyrdom are well known. After six months as a prisoner of Auschwitz in 1941, Maximilian and the other prisoners of Cell Block 14 were ordered outside to stand at attention for commandant Karl Fritzch. Someone from the block had escaped. To encourage informants, the Commandant had a policy that ten men from the cell block of any escaped prisoner would be chosen at random to die from starvation, the slowest and cruelest of deaths.

The last to be chosen was Francis Gajowniczek, a young man who collapsed in tears for the wife and children he would never see again. Another man, Prisoner No. 16670, stepped forward. “Who is this Polish swine?” the Commandant demanded. “I am a Catholic priest,” Maximilian Kolbe replied, “and I want to take the place of that man.” The Commandant was speechless, but granted the request. Maximilian and the others were marched off to a starvation bunker.

For the next 16 days, Kolbe led the others in prayer as one by one they succumbed without food or water. On August 14, only four, including Maximilian, remained alive. The impatient Commandant injected them with carbolic acid and their bodies were cremated to drift in smoke and ash in the skies above Auschwitz. It was the eve of the Solemnity of the Assumption. God was silent, but it only seemed so. I wrote about this death, its meaning, and the cell where it occurred in “Saint Maximilian Kolbe and the Gift of Noble Defiance.”

If that event summed up the whole of Maximilian’s life, it may seem sufficient to be deemed heroic virtue. Today, the name of the brutal Commandant Karl Fritsch is forgotten from history while all the world knows of Maximilian Kolbe, and for far more than his act of sacrifice for someone he barely knew. His act of Consecration to Jesus through Mary was well known long before the Nazi occupation of Poland in 1939. As the occupation commenced, Maximilian had a readership of over 800,000 in Poland alone for his monthly magazine, Knights of the Immaculata.

Perceived as a clear threat to the Nazi mindset, he was arrested and jailed for several months in 1939 while his publishing ability was destroyed. Upon his release, he instituted the practice of round-the-clock Eucharistic Adoration for his community decades before it became common practice in parishes.

The Nazi occupiers of Poland were the cruelest foreign rulers in history. A detailed report on conditions of the Nazi occupation compiled and smuggled out of Poland by Catholic priests was made public in Vatican City in October 1941. More than 60,000 Poles were imprisoned in concentration camps, 540,000 Polish workers were deported to forced labor camps in Germany where another 640,000 Polish prisoners of war were also held.

By the end of 1941, 112,000 Poles had been summarily executed while 30,000 more, half of those held in concentration camps, died there. Famine and other deplorable conditions caused a typhus epidemic that took many more lives. By the end of the Nazi terror, six million Jews — fully a third of European Jews — had been exterminated. There are those whose revisionist history faulted the Vatican for keeping silent, but that was not at all the truth. I wrote the real, but shocking truth of this in “Hitler’s Pope, Nazi Crimes, and The New York Times.”

Karol Wojtyla

These were also the most formative years for a man who would one day become a priest, and then Archbishop of Krakow in which Auschwitz was located, and then Pope John Paul II. In 1939 as the Nazi occupation of his native Poland commenced, 18-year-old Karol Wojtyla found his own noble defiance. Over the next two years he worked in the mines as a quarryman, and at the Solvey chemical plant while he also took up studies as part of the clandestine underground resistance.

In the fall of 1942, Karol Wojtyla was accepted as a seminarian in a wartime underground seminary in the Archdiocese of Krakow. Two years later, a friend and fellow seminarian was shot and killed by the Gestapo. The war and occupation were a six-year trial by fire in which young Karol was exposed to a world of unspeakable cruelty giving rise to unimaginable heroism.

One of the stories that most impacted him was that of the witness and sacrifice of Father Maximilian Kolbe. He became for Karol the model of a man and priest living the sacramental condition of “alter Christus,” another Christ, by a complete emptying of the self in service to others. In scholarly papers submitted in his underground seminary studies, Karol took up the habit of writing at the top of each page, “To Jesus through Mary,” in emulation of Maximilian Kolbe.

On November 1, 1946, on the Solemnity of All Saints, Karol Wojtyla was ordained a priest in the wartime underground seminary. He was the only candidate for ordination that year. Two weeks later, he boarded a train for graduate theological studies in Rome where, like Maximilian Kolbe before him, he would obtain his first of two doctoral degrees. It was the first time he had ever left Poland.

In 1963, he was named Archbishop of Krakow by a new pontiff, Pope Paul VI. It was alive in him in a deeply felt way that he was now Archbishop of the city of Sister Faustina Kowalska, the mystic of Divine Mercy who died in 1938 and whose Diary had spread throughout Poland having a deep impact on young Karol Wojtyla. And he was Archbishop of the site of Auschwitz, of the very place where the Nazi terror occurred, the place where Maximilian Kolbe offered himself to save another.

I was ten years old the year Karol Wojtyla became Archbishop of Krakow. I was 25, and in my first-year of theological studies in seminary when he became Pope John Paul II. In June of 1979, he made his first pilgrimage as pope to his native Poland. This visit marked the beginning of the collapse of the Soviet Union and European Communism. During his pilgrimage, Pope John Paul visited the Auschwitz-Birkenau concentration and extermination camps. He knelt on the floor of Block 11, Cell 18 at the very spot in which Maximilian Kolbe died. John Paul kissed the floor where Kolbe had prayed in agony 38 years before. He left there a bouquet of red and white roses, an act with great significance that I will describe below.

When Pope John Paul emerged from his veneration in the starvation cell that June day in 1979, he embraced 78-year-old Franciszek Gajowniczek whose life Maximilian had saved by taking his place in death. I remember this visit. It was the first time I had ever heard of Maximilian Kolbe. I would next hear of him again when he was canonized in 1982, the year of my priesthood ordination. Neither event was without controversy. I recently wrote of my own in “Forty Years of Priesthood in the Mighty Wind of Pentecost.”

A Martyr in Red and White

But the controversy around the canonization of St. Maximilian Kolbe is much more interesting. It actually changed the way the Church has traditionally viewed martyrdom. Maximilian’s sacrifice of himself at Auschwitz was a story that spread far beyond Catholic circles. In his book, People in Auschwitz, Jewish historian and Auschwitz survivor, Hermann Langbein wrote:

“The best known act of resistance was that of Maximilian Rajmond Kolbe who deprived the camp administration of the power to make arbitrary decisions about life and death.”

In 1971, the beatification process for Maximilian presided over by Pope Paul VI was based solely on his heroic virtue. Two miracles had already been formally attributed to his intercession. Shortly after the beatification, Pope Paul VI received a delegation from Poland. Among them was Krakow Archbishop Karol Wojtyla. In his address to them, Pope Paul VI referred to Kolbe as a “martyr of charity.”

This rankled the Poles and even some of the German bishops who had joined the cause for Maximilian’s later canonization. They wanted him venerated as a martyr. Strictly speaking, however, it did not appear to Paul VI or to the Congregation for the Causes of Saints, that Maximilian was martyred for his faith, traditionally the sole standard for declaring a saint to also be venerated as a martyr. Pope Paul VI overruled the Polish and German bishops.

The next Pope, John Paul II, had for a lifetime held Maximilian Kolbe in high regard. In order to resolve the question of martyrdom, he bypassed the Congregation for the Causes of Saints and appointed a 25-member commission with two judges to study the matter. The Commission was presided over by Cardinal Joseph Ratzinger, Prefect of the Sacred Congregation of the Doctrine of the Faith, who would later become Pope Benedict XVI.

In the end, on November 9, 1982, the Mass for Canonization of St. Maximilian Kolbe took place at St. Peter’s Basilica before a crowd of 250,000, the largest crowd ever in attendance for a canonization. At the Mass, Pope John Paul II proclaimed:

“And so, in virtue of my apostolic authority I have decreed that Maximilian Maria Kolbe, who after beatification was venerated as a confessor, shall henceforth also be venerated as a martyr.”

The matter was officially settled. Maximilian Kolbe became a saint canonized by a saint. But it was really settled in the mind of John Paul three years earlier on the day when he laid a bouquet of red and white roses on the floor of the Auschwitz starvation cell where Maximilian died.

It was an echo from Maximilian’s childhood. At around the age of ten in 1904, Rajmond Kolbe was an active and sometimes mischievous future saint. He was obsessed with astronomy and physics, and dreamed of designing a rocket to explore the Cosmos. He exasperated his mother, a most ironic fact given his lifelong preoccupation with the Mother of God. One day, his mother was at her wit’s end and she scolded him in Polish, “Rajmond! Whatever will become of you?”

Rajmond ran off to his parish church and asked his “other” Mother the same question. Then he had a vision — or a dream — in which Mary presented him with two crowns, one dazzling white and the other red. These came to be seen as symbols for sanctity and martyrdom, and they were the source for Pope John Paul’s gesture of leaving red and white flowers at the place where Maximilian died.

Epilogue

I witnessed firsthand a similar experience involving the conversion of my friend, Pornchai Moontri who took the name, Maximilian, as his Christian name. He may not have been aware of his mystical heart to heart dialog with the patron saint we both shared. Pornchai is a master woodworker, a skill he has not been able to utilize yet in Thailand because organizing a work place and acquiring tools is a major undertaking.

Around the time of our Consecration to Jesus through Mary, an event I wrote of in “The Doors that Have Unlocked,” Pornchai took up a project. He had perfected the art of model shipbuilding and decided to design and build a model sailing ship named in honor of his Patron Saint. He called it “The St. Maximilian.”

Pornchai chose black for the ship’s hull, but on the night before completing it he had an insight that he had to paint the hull red and white. When I asked him why, he had no explanation other than, “It just seems right.” He could not have known about Maximilian’s childhood vision of the red and white crowns or Pope John Paul’s gesture at Auschwitz.

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Note from Father Gordon MacRae: This story is filled with irony and coincidence, none of which is really coincidence at all. It is summed up in this quote from St. Maximilian Kolbe, which was sent to me just before I wrote this post:

“For every single human being God has destined the fulfillment of a determined mission on this earth. Even from when he created the Universe, he so directed causes so that the chain of events would be unbroken, and that conditions and circumstances for the fulfillment of this mission would be the most appropriate and fitting.

“Further, every individual is born with particular talents and gifts (and flaws) that are applicable to, and in keeping with, the assigned task, and so throughout life the environment and circumstances so arrange themselves as to make possible the achievement of the goal and to facilitate its unfolding.”

— St. Maximilian Kolbe

Another note from Fr. G: The above quote was found on a bulletin from the National Shrine of St. Maximilian Kolbe in Libertyville, Illinois. It was sent from an unusual source, a retired F.B.I. Special Agent was attending Adoration at the Shrine when he spotted the quote and decided to send it to me. He also sent the message below, which will serve as the first comment for this post.

“During the third week of January of this year, I attended Adoration and the Noon Mass at Marytown, Libertyville, Illinois where The National Shrine of Saint Maximilian Kolbe is located and received a copy of the Marytown Church bulletin. The Shrine is under the sponsorship of the Conventual Franciscan Friars – the religious order that St. Maximilian was a member of. St Maximilian Kolbe was put to death at Auschwitz concentration camp on August 14, 1941 and was ‘cremated’ the next day on the Feast of the Assumption of Mary into Heaven. He is the patron saint of various groups but perhaps most notably known for being the patron saint of prisoners. Marytown is very much involved in ministry to prisoners throughout the United States by providing Catholic material to Chaplains of prison facilities and other outreach activities.

“The day after this particular visit to Marytown, I was reading the online Catholic League newsletter and saw information about the ‘Laurie List’ and how it pertained to the trial and incarceration of Fr. Gordon MacRae.  The Laurie List was evidently a ‘secret’ list of New Hampshire police officers accessible to prosecutors, who had issues arise questioning their truthfulness and veracity. Any issue that arises as to the truthfulness of a witness particularly a police officer is supposed to be made known to the defendant and his attorney. The Keene NH detective who investigated the case against Fr. Gordon is on this list.  If ‘impeachable’ information regarding this detective was known, this information should have been made available to Fr. Gordon and his defense attorney. I have been following Fr. Gordon’s situation for a number of years and so I am aware of his devotion to St. Maximilian Kolbe.

“After reviewing rules to send mail to the prison housing Fr. Gordon in Concord, New Hampshire, I forwarded the weekly bulletin to him which usually quotes a passage from the writings of St. Maximilian. This has led to a correspondence and receiving Father’s weekly post. Those familiar with Father’s website — Beyond These Stone Walls — are aware of Pornchai Moontri, his tragic life, long period of incarceration, transfer to the NH prison in Concord, becoming the cellmate of Fr. Gordon, Pornchai’s entrance into the Catholic Church — taking a baptismal name of Maximilian — and his ultimate release from prison. I currently try to assist Fr. Gordon’s work (his web site, assistance to Pornchai, etc.) through prayer and financial support.”

One last note from Fr. G: Please visit our “Special Events” page for an update on ways that you can help sustain Beyond These Stone Walls.

Thank you for reading and sharing this post. You may also wish to visit these related posts:

Saint Maximilian Kolbe and the Gift of Noble Defiance

Independence Day in Thailand by Pornchai Maximilian Moontri

Hitler’s Pope, Nazi Crimes, and The New York Times

Forty Years of Priesthood in the Mighty Wind of Pentecost

The Ark of the Covenant and the Mother of God

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.

December 21, 2021

Most long time readers of these pages might guess my favorite among the canonical Gospels. Back in 2019, I wrote a post entitled “St. Luke the Evangelist, Dear and Glorious Physician.” In part, it profiled a 1959 book by Taylor Caldwell that I read at age 21 during my novitiate year as a Capuchin. Several years later, life took me in another direction to diocesan priesthood, and then down darker roads that seemed to have a will of their own. These were roads of betrayal and false witness that sent me ever further from the dream of my vocation to priesthood as I first envisioned how it would be.

That story is told in small snippets in multiple places. One day, I will compose the whole story. For this post, suffice it to say today that one book always stood out in the back of my mind as a story of Divine Providence that very much influenced my life. It was Dear and Glorious Physician, the 1959 novel by Taylor Caldwell on the life of Saint Luke. It was Taylor Caldwell's Magnum Opus, forty years in the making, and a masterpiece of Catholic literature.

Two years after I first wrote about the book, I saw it in a library catalog from Ignatius Press. I was looking for a copy of Prison Journal Volume 2 by George Cardinal Pell when I spotted a reprint of Dear and Glorious Physician and decided that I could afford another $22.00. Forty-seven years after my first reading of it, I am reading it again for Advent in honor of St. Luke. Dear and Glorious Physician is indeed a masterpiece.

Among the four New Testament evangelists, Saint Luke provides the most theologically nuanced information about the identity of Mary and her role in Salvation History. The Gospel of Luke is unique. He is the only Gentile author to compose a New Testament book and the only evangelist to write a sequel — the Acts of the Apostles which begins where Luke’s Gospel narrative ends.

Luke’s intended audience on the surface included Gentile Christians throughout the Mediterranean world. I write “on the surface” because Luke writes a fascinating narrative beneath the obvious one. A deeper reading reveals a secondary audience, the Diaspora, the dispersion of Jews living outside of Palestine since the Babylonian exile of the sixth century BC.

In subtle echoes of the Old Testament, Luke reaches into ancient times recalling the most sacred imagery for the people of Israel. Nowhere is this more evident in Luke’s Gospel than in his Infancy Narratives about the Annunciation to Mary and her Visitation to Elizabeth which is the Gospel for the Fourth Sunday of Advent.

The Ark of the Covenant

That narrative requires some understanding of the most treasured and sacred object for Israel in the Old Testament, the Ark of the Covenant. First, I need to clarify what is meant by a “Testament.” In relation to Scripture, the word is a Latin translation by St. Jerome of the Hebrew “berit” and the Greek, “diathēkē.” Both words refer to a kinship bond with obligations between connected parties. It is the master theme of Sacred Scripture, and in that sense, the word “Covenant” captures better than “Testament” the meaning and intent of what we call the Old and New Testament.

I recently read in a secular commentary that Christianity is the only religion that includes the entire Sacred Scriptures of another religion, Judaism. That is not accurate. Christianity is not a replacement of Judaism, but rather a continuation of it. The Gospel According to St. Luke makes this most clear in Luke’s treatment of the Ark of the Covenant.

The Ark was a chest constructed in the time of Moses as described in the Book of Exodus (25:10-26). It was constructed of acacia wood, a tree that grows nowhere but in the southern district of Palestine in the Jordan Valley. Acacia appears in Scripture in three places: the Books of Exodus (Ch 25-27, 30) and Deuteronomy (10:3) in reference to the construction of the Ark, and in a prophecy of Isaiah (41:19) who states that in the messianic restoration of Israel, Yahweh will make acacia grow in the desert. This is significant.

The desert in Scripture is highly symbolic of exile and wondering. It is a place of demons, a place where mankind becomes lost. To make acacia grow there is symbolic of God bringing the Ark of the Covenant even there. This is why the Gospel gave John the Baptist the title of “A Voice in the Wilderness” in fulfillment of a prophecy of Isaiah (40:2-5):

“A voice cries in the wilderness ‘Prepare the way of the Lord, make straight in the desert a highway for our God ... and the glory of the Lord shall be revealed.’”

Inside the Ark of the Covenant — also called the “Ark of Testimony” and the “Ark of the Presence” — was placed the stone tablets of the Decalogue, the Ten Commandments inscribed by Yahweh and given to Moses on Mt. Sinai after the Exodus from slavery in Egypt. As such, the Ark was believed by all of Israel to be the Tabernacle of the Presence of Yahweh.

The Ark was elaborately designed according to specifications issued to Moses by Yahweh. The acacia was covered inside and out by gold plating. At the four corners of the Ark were rings of solid gold to permit gilded acacia poles to carry the Ark so human hands would not touch it. Its lid was a solid gold slab that formed the “kapporet,” the seat of atonement along with two cherubim of beaten gold facing each other (Exodus 25: 17-22). The two golden cherubim formed a footstool for the Hidden Lord.

The Ark was the place of the Lord’s intimate presence among his people, and it became the most cherished object in Israel. It was secured in the Holy of Holies, the Tabernacle where Moses conversed with the Lord (Numbers 7:89). The Ark was carried into the Promised Land of Canaan appearing in the Books of Joshua (3:3; 3:11), Judges (20: 27), and First Samuel (4: 3,11). During a struggle with the Philistines, it was captured and carried off (1 Samuel 4: 11).

The Philistines suffered seven months of earthquakes and plague before returning the Ark to the Israelites. Out of fear of human contact with it, the Ark was kept in Kiriath-Jearim for 20 years in the home of Abinadab and his son, Eleazar, both consecrated with responsibility for the Ark. Then, about 1,000 years before the Birth of the Messiah, it was returned to David who placed it prominently in a Tabernacle in his established capital, Jerusalem (2 Samuel 6:2ff).

Later, David’s son, Solomon, enshrined the Ark in the Jerusalem Temple where it remained for 400 years until the Fall of Jerusalem to the Babylonians in 586 BC. The Second Book of Maccabees (2:5-7) refers to the Ark saved from destruction by the Prophet Jeremiah and hidden on Mount Nebo “until God gathers His people together again, and shows His mercy.”

Mary, the New Ark of the Covenant

In the Book of Revelation (11:19) the Ark of the Covenant appears again, this time in the Celestial Temple in fulfillment of the prophecy of Jeremiah. This vision of the Ark leads immediately in Revelation to the vision of the Woman Clothed with the Sun who was with child (Rev. 12:1). The image is that of Mary, presented as Mother of the Messiah and spiritual Mother of Israel, the New Ark of the Covenant.

I alluded to this earlier in an Advent post, “To Christ the King through the Immaculate Heart of Mary.” In the first two chapters of his Gospel, Saint Luke strings together some of the most beautiful traditions from both Testaments (Covenants) about the nature of the Ark of the Covenant. In subtle language, he leads the careful reader to a conclusion about Mary herself: that she, as “Theotokos,” the Bearer of the Presence of God, is thus the Ark of God’s New Covenant while the Ark of the Old Covenant prefigures a more wonderful Ark to come, the Mother of the Messiah.

Luke draws upon a tradition from the Old Covenant setting up a subtle but significant parallel between Mary’s Visitation to Elizabeth (Luke 1:30-45) and David's encounter with the Ark of the Covenant (2 Samuel 6:2) about 1000 years earlier. Consider these passages:

In Luke 1:39: “In those days, Mary arose and went with haste into the hill country to a city of Judah.” In Second Samuel 6, David arose and went in haste to the same place to receive the Ark of the Covenant.

In Luke 1:41: “When Elizabeth heard Mary’s greeting, the child leaped in her womb.” In Second Samuel 6:16, David danced with joy in the presence of the Ark. In the Gospel of Luke, Elizabeth asks of Mary, “Who am I that the Mother of my Lord should come to me?” (Luke 1:43). In Second Samuel (9:8), David, who prefigures the coming Messiah, is then asked by the son of Jonathan, “Who am I that you should look upon someone such as me?” In Luke, Mary stays at the house of Zechariah and Elizabeth for three months. In Second Samuel (6:11), David stays in the house of Obed-edom three months.

These opening narratives from Luke have a multitude of such parallels with which Luke draws faithful Jews of the Diaspora who were familiar with the Old Covenant into the New. Finally, in Luke’s sequel, the Acts of the Apostles, Mary is present with the Apostles at Pentecost as the Holy Spirit calls forth the newborn Church. This provides a fulfillment of the declaration of Jesus from the Cross establishing Mary in the unique role of Motherhood over the whole Church:

“When Jesus saw his mother and the disciple whom he loved, he said, ‘Woman, behold your son.’ Then he said to the disciple, ‘Behold your Mother.’ From that hour, the disciple took her into his home.”

— John 19:26-27

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From the vision of Saint John:

“Then God’s temple in Heaven was opened and the Ark of his covenant was seen within his temple; and there were flashes of lightning, loud noises, peals of thunder, heavy hail, and the Earth quaked. And a great sign appeared in Heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child.”

— Rev. 11:19 - 12:2

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O come, O come, Thou Lord of might,

Who to Thy tribes on Sinai's height

In ancient times did give the Law

In cloud and majesty and awe

O come, Thou rod of Jesse's stem,

From every foe deliver them

That trust Thy mighty power to save

And give them victory over the grave

Rejoice! rejoice! O Israel

To Thee shall come Emmanuel!

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Special Announcements:

• Please visit our SPECIAL EVENTS page and please consider taking part in a most important Advent of the Heart in support of some of the poorest in our midst.

• If you like this excursion into Sacred Scripture, please visit our Sacred Scripture category in the BTSW Public Library for other titles that make Scripture come alive. Just scroll through the images and titles and click or tap the ones you want to read.

• Our Voices from Beyond feature has an article by Father Gordon MacRae and Felix Carroll on the work of Mary behind those stone walls. Father G says, “Don’t let the top graphic on that post scare you away.”

• You may also wish to visit these related posts:

To Christ the King through the Immaculate Heart of Mary

St. Gabriel the Archangel When the Dawn from On High Broke Upon Us

A Subtle Encore from Our Lady of Guadalupe

The McCarrick Report and the Silence of the Sacrificial Lambs

Days before release of a Vatican report on Cardinal Theodore McCarrick, an American Archbishop called for the laicization of all priests ‘credibly’ accused.

In the last months of 2020, as the Catholic Bishops of the United States anxiously awaited the long sought release of a Vatican report on the Rise and Fall of former Cardinal Theodore McCarrick, an obscure writer somewhere in France published a small but potent article on the knots of sin. Surprisingly, the subjects of the article were me and our friend, Pornchai Maximilian Moontri.

The article was published at a site entitled, in French, “Cheminons avec Marie Qui Défaits les Noeuds” — in English, “Walk with Mary Who Unties the Knots.” The article, translated into English, is “Untying the Knots of Sin in Prison” by Marie Meaney. In it, she accomplished something in just a few short paragraphs that I have never before seen nuanced so succinctly. She summed it up in a single sentence: “It is a strange twist of fate that he who had been sexually abused would be helped by a priest falsely condemned for that crime.”

I have to admit that this subtle truth overshadows and informs my perspective on every aspect of the abuse scandal in the Catholic Church and priesthood. I have to sum it up bluntly. From 1985 to 1988 in the State of Maine, Pornchai Moontri was the victim of an unspeakable combination of sexual assault and physical violence that nearly destroyed his life while those tasked with child protection looked the other way. At one point, local police even arrested him while running away and handed him back over to his abuser. When finally brought to justice, that man was convicted of forty felony charges of sexual abuse, but sentenced only to 18 years probation.

In those same years, less than 100 miles away in the State of New Hampshire, I became the subject of a witch hunt launched by a crusading sex crimes detective who pegged me as a suspect.

There is a lot more to this story that new evidence and witnesses will hopefully bring into the light of day, but the short version is more than disturbing as is. With no one having accused me, and no evidence to support this detective’s prejudice, he launched a determined search for a crime beginning with a horrific lie. Exactly whose lie it was, we still do not know. The detective claimed receipt of a letter attributing to a chancery official a story that I was once a priest in Florida where I molested two boys, “one of whom was murdered and his body mutilated.”

I had never been a priest in Florida, had never even visited Florida, and no such account, according to Florida police, had ever taken place there. The chancery official later denied, but minimally and without nuance, that this story was ever told to anyone by him and he had no idea of how it started. But over the next four years, from 1988 to 1992, the detective spread the story until he found someone willing to accuse me for the right price.

Today, I am serving life in prison for this prosecutorial abuse after having refused a plea deal, a negotiated lie, to plead guilty and serve only one year. To date, no one in any official capacity in either the justice system or the Church has been willing to look under the hood of this case or hear any testimony from me or any of the truth tellers who have come forward — including the statement of a young man who accused me, then recanted saying that he was offered a substantial bribe to secure his perjured testimony.

Saint John Paul II Under a Cloud

So, having read the above, you might imagine why I take with a dose of healthy skepticism rumors and innuendo that arise from or against priests and bishops. So did Pope John Paul II whose own experience in Soviet-controlled Poland made him cautious in accepting destructive rumors about priests with no accompanying evidence. His good name had been thrown under the bus in the 2020 McCarrick Report, but I will get back to this in a moment.

By the time Cardinal Theodore McCarrick was formally accused in 2017, he had been the subject of rumors for decades. He became bishop of the newly formed New Jersey Diocese of Metuchen in 1981, and previously served as an Auxiliary Bishop of New York where he was widely known to ambitiously seek eventual elevation to Archbishop of New York and the rank of Cardinal. By the time he arrived in Metuchen, rumors of a double life had already begun to circulate. I wrote of this in a controversial and not very politically correct post that I solidly stand by: “Cardinal Theodore McCarrick and the Homosexual Matrix.”

This requires a little side story. At the time it was written, a Jesuit priest and pro LGBTQ activist, Father James Martin, published an op-ed in The Wall Street Journal in which he called for increased screening and vigilance to prevent the ordination of priests with pedophilic tendencies. His editorial veered away from any consideration of the role of homosexual orientation in the McCarrick case or the abuse scandal in general.

I wrote a comment to be posted on the op-ed, but received a notice the next day that The Wall Street Journal had rejected my comment for inappropriate language. I included a link to my post on Cardinal McCarrick along with what was perceived to be this inflammatory statement: “It is a testament to the power of reaction formation that an entire institution would prefer the term ‘pedophile scandal’ to ‘homosexual scandal’ even when the facts say otherwise.”

I assumed that the offending word in my comment was “pedophile,” but that was not the case. I protested the blocking of my comment because Father Martin had used that same terminology in his WSJ op-ed. But I was wrong. The WSJ Comments Moderator contacted me and said that the algorithm employed by the WSJ had blocked the comment for use of the now politically incorrect word, ‘homosexual.’ He apologized for this, posted the comment and link, and vowed to fine tune the algorithm to prevent this from happening again.

The incident revealed the lengths that some in our culture and in the U.S. Church have employed to shield same-sex attraction from playing any role in the abuse narrative. The McCarrick story was a great threat because it lifted the veil of secrecy from the role homosexual predation played in the victimization of young men and minors. Writers like Father James Martin with an obvious agenda scrambled to again separate the two in the public eye, but to no avail.

I was a seminarian at St. Mary’s Seminary and University in Baltimore from 1978 through 1982, the usual period of four years after earning college degrees in philosophy and psychology. Several of then Bishop McCarrick’s seminarians were studying with me then, and I knew them well. I heard all the rumors about his notorious beach house at the New Jersey shore. In 1986, when he became Archbishop of Newark, I was told by a chancery official in my own Diocese that McCarrick was warned by the Apostolic Nuncio to sell his beach house which became the subject of scandalous rumors.

Most, if not all, of this was kept from Pope John Paul II until the 1990s when New York Cardinal John O’Connor broke the ranks of silence and wrote about the rumors to the Pope, urging him not to appoint McCarrick to the post of Archbishop of Chicago because of the scandalous rumors circulating about McCarrick.

Of all the commentary on the 400-page McCarrick Report, the best and most readable is one by Catholic League President Bill Donohue entitled, ‘Assessing “The McCarrick Report”’ (Catalyst, Dec. 2020).

Somehow, Bill Donohue managed to summarize 400 pages of nauseating truth without leaving anything out and without sparing anyone. His assessment is blunt, factual, and truthful, providing context where needed while letting the truth speak for itself. I highly recommend it. It revealed something I had not known. McCarrick wrote to Pope John Paul in his own defense and dismissed all the rumors about him as false and politically motivated by a culture of rumor, innuendo, and jealousy. In other words, he knew exactly how to play this Pope.

Bill Donohue was disappointed that Pope John Paul listened to McCarrick and heeded his plea over that of the heroic Cardinal O’Connor. It was then, in 2001 just as the Catholic clergy abuse story was about to erupt on a national scale, that McCarrick became Archbishop of Washington, D.C. Bill Donohue also expressed grave disappointment that Archbishop Viganó was never interviewed despite being mentioned in it 306 times — and mostly negatively.

In my view, there is nothing further to be said of Pope John Paul II in this, nor is there cause to fault him. He received competing versions from Cardinals O’Connor and McCarrick, and the latter manipulatively withheld his version until Cardinal O’Connor had died. In the absence of evidence or corroboration from other U.S. bishops who remained silent, the Pope opted not to act solely on rumor and innuendo. You might understand why I would agree.

Coverup Or Smoke Screen?

I now wonder why New Orleans Archbishop Gregory Aymond chose the week before the release of the McCarrick Report to launch a campaign seeking the forced laicization of all “credibly accused” priests. This requires more reflection than the usual knee jerk reaction that children must be protected from abuse. The increasingly alarming Catholic newsweekly, Our Sunday Visitor highlighted a letter to the editor by Steven Shea (OSV, Nov. 29) who deduced from the Report that “bishops all the way up to Pope John Paul II put clerical careers and ‘avoiding scandal’ ahead of protecting victims.” This is nonsense, and there is nothing in the Report that suggests this. The “minor” who accused McCarrick in 2017 was 63 years old at the time of the accusation.

Archbishop Gregory Aymond’s proposal to now laicize all accused priests is shocking, and its motive is highly suspect. Cardinal McCarrick was appointed Archbishop of Washington just in time to collaborate with then USCCB President Bishop Wilton Gregory and SNAP activists to shield homosexual clergy from being implicated in the scandal in any way. At the 2002 Dallas Bishops’ Conference, they pushed a zero tolerance policy that now bars any accused priest from ministry even decades later.

Meeting in Dallas in 2002, in full view of the news media and with SNAP’s David Clohessy and Barbara Blane as invited guests, the nation’s bishops hanged their heads in shame as accusations of a sex abuse coverup were leveled at them. But what was really going on was a smoke screen. Then USCCB President Wilton Gregory, now Archbishop of Washington, and then Cardinal Theodore McCarrick led the bishops through a carefully choreographed agenda designed to shield homosexual orientation from having any exposure whatsoever in the scandal. They presented it as a pedophile scandal and allowed the news media to do the same.

By imposing a policy of zero tolerance and “one-strike-and-you’re-out, the bishops imposed a “credible” standard on their priests which from that day forward would treat every one of them as guilty for being accused. Bill Donohue described the agenda behind it all:

“Lurking behind all this is the overwhelming presence of a homosexual network of priests, both in the U.S. and in Rome. Until and unless this web of deceit and perversion is owned up to — which it hasn’t been — lay Catholics will be wary of the hierarchy.”

— Bill Donohue, Assessing “The McCarrick Report”

Archbishop Gregory Aymond knows well that the credible standard now imposed on U.S. priests is the weakest standard of justice and would not hold up in any legitimate arena of due process. He knows well that what our bishops mean by “credible” is simply that an accusation cannot be immediately disproven on its face. If a priest and an accuser lived in the same area 40 years ago, then the accusation is credible and the priest barred from ministry.

To take the next step and also summarily dismiss these priests from the clerical state is an egregious affront to justice and an absolute denial of mercy. Archbishop Aymond also knows that the same standard does not apply to accused bishops. Catholic author and commentator, Philip Lawler, who has been no friend to accused priests, has conceded this point:

“American church leaders who once ignored the rights of innocent children now ignore the rights of accused priests.”

— Philip Lawler

In a brief but potent article in First Things magazine published just days before The McCarrick Report emerged, Father Thomas G. Guarino wrote of Archbishop Aymond’s affront to justice in “The Battered Priesthood.” He charges that this push for laicization “accelerates the profound erosion of the Sacrament of Holy Orders that began with the Dallas Charter of 2002.” I remind you that this zero tolerance and the scapegoating of accused priests was pushed forward by a concordat between SNAP activists, then Bishop Wilton Gregory who is now Cardinal Archbishop of Washington, and Cardinal Theodore McCarrick.

“A bedrock principle of Catholic faith and theology is that priests are called to the altar by Jesus Christ, and are ordained priests of Jesus Christ forever. They are not priests merely until they become inconvenient or troublesome for the local bishop. And American bishops, no matter how beleaguered or besieged they may be, need to understand and ardently defend that truth.”

— Rev. Msgr. Thomas Guarino, “The Battered Priesthood”

In the era of the post-Dallas Charter no one has summed up the cost paid by good priests better than David F. Pierre, Jr., moderator of The Media Report:

“The Catholic Church has become

the safest place in the world for children,

and the most dangerous place in world for priests.”

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Note from Father Gordon MacRae: Please share this post. The Truth will set us free, but usually not before we suffer for standing by it. These related posts may be an additional aid in understanding The McCarrick Report:

Cardinal Theodore McCarrick and the Homosexual Matrix

The Credibility of Bishops on Credibly Accused Priests

Priests in Crisis: The Catholic University of America Study

Catholic Priests Falsely Accused

The Facts, The Fraud, The Stories,

David F. Pierre, Jr.

A Subtle Encore from Our Lady of Guadalupe

Just decades after Christopher Columbus explored the New World, a Marian apparition near Mexico City left behind a work of art as wondrous for science as for faith.

I am not certain about how to explain my fascination with this story. I have been a priest for over 40 years, most of them in very challenging circumstances, and for the vast majority of those years I never had even a fleeting thought about Juan Diego, his strange encounter on Tepeyac Hill, or the image left behind. It is actually even worse than that. As a “science priest,” I thought it was very uncool to have a faith focused on Marian apparitions. Then I was taught a humbling lesson by the very image atop this post. I’ll get back to this in a moment.

Some years ago as Secretary of State, Hillary Clinton was on an official mission in Mexico City. Among her itinerary, her hosts brought her to view one of the nation’s most endearing and enduring national treasures. In the Basilica of Our Lady of Guadalupe, Secretary Clinton marveled at the beautiful image and asked, “Who was the artist?” The astonished rector of the Basilica answered simply, “God.” Mrs. Clinton may have brushed that answer off, but to date there is no other rational account of how this image entered our world.

Juan Diego Cuauhtlatoatzin (we’ll settle for “Juan Diego!”) was a 15-year-old Aztec teenager when Christopher Columbus first sailed to the New World landing in the Caribbean in 1492. Two additional voyages, the last being in 1498, landed Columbus in Mexico where he charted the coast and claimed this New World for Spain. The sorely misled “cancel culture” wave of today would seek to erase this history. Saint Juan Diego might be among the most vocal in opposition to such a misguided cleansing of history.

In the ensuing years, as the Spanish colonized Mexico, many of the indigenous Aztecs converted to Catholicism. Among them was Juan Diego. Monsignor Eduardo Chavez Sanchez, the postulator of his cause for canonization, wrote of the depth of his spiritual commitment to letting faith inform the rest of his life:

“He had time for prayer in that way in which God knows how to make those who love Him understand when to exercise deeds of virtue and sacrifice.”

Like so many throughout Salvation History, God chose in Juan Diego the humble, simple, and unpretentious to make known His omnipotence, His eternal wisdom, His constant love for those He calls. It is a paradox of faith that He also saddles them with a heavy cross. Juan Diego’s cross was to rely only on his faith and his humility to speak truth to power — to bring to Church leaders who would set themselves against him the truth of what he encountered on Tepeyac Hill at the age of 55 in 1531.

Beginning on December 9 of that year, Juan Diego heard a woman’s voice call to him as he crossed Tepeyac Hill early in the morning on his way to Mass near Mexico City. Three days later, on December12, he was wearing a tilma, the broad cloak worn by the Aztecs of Mexico. It was woven from the thick, coarse fibers of a cactus called the agava plant. The fibers were known to break down and disintegrate within twenty years or so. The tilma hanging in the Basilica in Mexico City has been there for nearly 500 years with no sign of decay, and it has become the most visited shrine in the world.

Ave Maria, Gratia Plena

The Church’s Lectionary for the Mass in honor of Our Lady of Guadalupe presents a choice of two passages for the proclamation of the Gospel: the account of the Archangel Gabriel’s Annunciation to Mary foretelling the Birth of the Messiah (Luke 1:26-38), and the passage that immediately follows, the account of Mary’s visit to her cousin Elizabeth ending with Mary’s Magnificat (Luke 1:39-47). I have written previously of both accounts.

In “Saint Gabriel the Archangel: When the Dawn from On High Broke Upon Us,” I wrote of the great theological depths of Saint Luke’s account of the Annunciation which in time became the First Decade of the Joyful Mysteries of the Rosary. Mary’s encounter with the Herald of God stands in striking contrast with the Archangel’s previous encounter with Zechariah, the father-to-be of John the Baptist. Gabriel approaches Mary with great deference and deep respect, a demeanor captured above by the artist, Fra Angelico in one of his most famous works, “The Annunciation.”

This encounter with Mary is unique in all of Sacred Scripture. It is the only instance in which an angel addresses a human with a title instead of a name: “Hail, Full of Grace, the Lord is with you” (Luke 1:28). In Saint Jerome’s Latin Vulgate translation of this passage from its original Greek, he rendered the title, “Gratia Plena” which was translated into the English, “Full of Grace.” It is accurate, but does not reflect the full sense of the original Greek.

Saint Luke had used the term in Acts of the Apostles as well. In his account of the demeanor of Saint Stephen at the time of his arrest and martyrdom, he again used the term, “full of grace.” It was translated from his original Greek, “pleres charitos” (Acts 6:8), referring to a characteristic of Stephen. The “full of grace” title given to Mary is very different. In Greek, the term used by Saint Luke was “kecharitomene” (Luke 1:28), referring not to characteristic, but essence. It implies that God had filled Mary with divine grace as a predestined vessel, a foundation for the doctrine of the Immaculate Conception.

In another post, “Advent of the Mother of God,” I mined the depths of the alternate Gospel passage for the Feast of Our Lady of Guadalupe. It is Saint Luke’s account of Mary’s visit to her cousin Elizabeth, which ends with the beautiful “Magnificat” (Luke 1:39-56). The passage begins, “In those days, Mary rose and went in haste into the hill country to a city of Judah.” These words were meaningful to the ears of Israel. A thousand years earlier, King David arose and went in haste to the very same place to retrieve the Ark of the Covenant (2 Samuel 6:2).

In Luke’s Visitation account, which in time would become the Second Joyful Mystery of the Rosary, the child in Elizabeth’s womb leaped in the presence of the Divine Presence in Mary’s womb. Elizabeth is struck with a sense of awe and unworthiness in Mary’s presence, the same awe and unworthiness that David felt (2 Samuel 6:9) as he leaped for joy as the Divine Presence in the Ark of the Covenant was on the way to being restored to Jerusalem. In this passage, Saint Luke presents Mary as the Ark of the New Covenant, a vessel bearing the Divine Presence into our world. It is from this passage that she received the title, “Theotokos,” meaning, “God Bearer.”

Outside Mexico City, AD 1531

Fifty-five year old Aztec convert, Juan Diego heard a voice on his way to Mass as he crossed Tepeyac Hill outside Mexico City. It was a woman’s voice calling to him on the morning of December 9. The next day he heard the voice again in the same place, and a “beautiful lady” appeared instructing him to go to the bishop to ask for a church to be built on this site. The bishop demanded proof, of course, and told Juan Diego to return with it.

The later biographers of his cause for sainthood would describe him as a simple man who always chose to remain in the shadows. When he went back to the Lady on December 12, she pointed to some roses that had not been there previously. They were a rare variety that was never in bloom at that time of year or even in that region. She told him to bring these roses to the bishop so Juan Diego removed his coarsely woven tilma to collect them.

When Juan Diego returned to the bishop, there was a small entourage present. To their shock, he opened his tilma spilling the rare roses out, but that was not the source of the shock. Emblazoned upon the tilma was the image atop this post, an image that would become as mysterious to science as it is to faith. Nearly 500 years later, centuries after all similar tilmas have disintegrated, this image remains in the Basilica of Our Lady of Guadalupe where it is revered by millions of pilgrims each year.

Seeing the mysterious image for the first time, the Aztecs gave it the name, “Tecoatlaxope” which was translated into the Spanish, “de Guadalupe,” meaning “she will crush the serpent of stone.” After five centuries, her colors have never faded, not even after centuries of exposure to light, the smoke of incense, or the vapors released by countless vigil candles lit in her honor. Scientists and art historians who have carefully studied the tilma have no explanation for how it could exist. It has been the source of conversion for a multitude of skeptics.

And it has not been spared the spiritual warfare that sets its sights on all that is sacred. In 1791, a worker cleaning its silver frame spilled an entire bottle of nitric acid on it, but the image was unscathed. In the 1920s, when the Church in Mexico suffered under the persecution and tyranny of socialist governor, Plutarco Calles, the atheistic regime devised a plan to destroy the image and to kill the many Catholics who reverenced it. This is a dark time in Mexico history that I recounted in “Of Saints and Souls and Earthly Woes”

On November 14, 1921, a powerful bomb was planted in a nearby flower vase. The explosion in the middle of a Pontifical Mass destroyed the floor, the altar, the stained glass windows, and was felt a mile away. But it killed no one, and left not a scratch on the sacred image.

Studies with electron microscopes, infrared radiation, and multiple other tests have left scientists with the conclusion that no human hand could have painted this image, and none of its composition materials — other than the coarse fibers of the tilma itself — can be found anywhere on Earth. Electron microscope studies revealed no trace of any brushstroke or preliminary sketch on or within it.

In the Eyes of Mary

The most astonishing revelations about the image came 400 years after it first appeared on Juan Diego’s tilma. In 1929, Alfonso Gonzales, a professional photographer, photographed Mary’s face and enlarged it many times. He saw something very strange within her eyes. It appeared to be the face of a bearded man. From 1950 to 1990, a series of studies with more sophisticated equipment revealed a miracle within the miracle. The interior of the eyes is three dimensional allowing a depth and mirror-like reflection similar to human eyes. Reflected back to the observer looking deep within the eyes is the impossible stereoscopic reflection of twelve persons.

The Catholic site, Aleteia, published a study of this phenomenon entitled, “What’s to Be Seen by Looking into Our Lady of Guadalupe’s Eyes,” (November 1, 2016). I was staggered by what the author discovered there. So are some of the world’s leading experts in optics and ophthalmology.

But none of this is the “encore” for which I entitled this post. It was something much more personal. I wrote of this briefly in my post, “Our Lady of Guadalupe Led Pornchai Moontri From His Prisons.” Some say I was too subtle so I will write of it again. It happened in 2017 in the middle of our latest front in our ongoing spiritual warfare. I work as the sole clerk in this prison’s law library. It is a job I inherited but never wanted. I was just the only person who did not step back leaving the impression that I did step forward. I was more or less saddled with a massive headache that pays all of $2.00 per day.

On my desk are two computers, one with the library database and one with a Lexis Nexus law office database. My predecessor in the job had a screen background on one of the computers that was a Hubble image of a galaxy. I liked it a lot, but on a whim one day, I decided to change it. I deleted the galaxy, but was out of time. So I went to a list of available backgrounds and saw only hundreds of computer coded numbers. Hundreds! So I randomly clicked one, then checked “Save as Background,” and left for the day.

On the next day, I went to work and booted up the computer. The image that greeted me was staggering, and it remains there to this day. It was Our Lady of Guadalupe perfectly reproduced on a tapestry photographed outside the Basilica in Mexico City. I could not begin to explain how it found its way into a prison and onto that computer, just one numbered image among hundreds. The date this happened seemed even more astronomically impossible than the photo of the galaxy the image replaced. It was the morning of December 12.

Many of our Protestant friends are critical of the Church’s reverence for Mary. They have no problem comprehending that Jesus is the Son of God who gave His life for all, but He also had a Mother and she witnessed it.

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From Saint John Henry Newman

“The glories of Mary for the sake of her Son”

(Discourse 17)

“And hence it was, that, when time went on, and the bad spirits and false prophets grew stronger and bolder, and found a way into the Catholic Body itself, then the Church, guided by God, could find no more effectual and sure way of expelling them than that of using this word Deipara (Mother of God) against them… When they came up again from the realms of darkness, and plotted the utter overthrow of Christian Faith in the sixteenth century, then they could find no more certain expedience for their hateful purpose than that of reviling and blaspheming the prerogatives of Mary. They knew full well that if they could once get the world to dishonor the Mother, the dishonor of the Son would soon follow.”

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Note from Father Gordon MacRae: Please share this post so that it may one day end up before someone who needs it.

You may also like these related posts mentioned in this one:

Our Lady of Guadalupe Led Pornchai Moontri From His Prisons

Of Saints and Souls and Earthly Woes

Advent of the Mother of God

St. Maximilian Kolbe Led Us into the Heart of Mary

A new battle in spiritual warfare; a new catastrophe behind these stone walls. Hope was at the brink as a Patron Saint spoke to broken hearts: “Behold your Mother!”

“We fly to thy protection O holy Mother of God. Despise not our petitions in our necessities, but deliver us from all danger, O ever glorious and blessed Virgin.Sub Tuum Praesiduum, 250 A.D”

— Sub Tuum Praesiduum, 250 A.D.

I usually try to shield readers from the darker realities of prison, but in 2016 I wrote a rare post entitled “Hebrews 13:3: Writing Just This Side of the Gates of Hell.” I presumed wrongly that most readers would not want to know about what really happens in the shadowy background behind These Stone Walls, but that post turned out to be among the most read and shared of the year. The wildly popular site, SpiritDaily.com featured that post, and sent readers to it by the thousands.

Of all the posts that I thought might get Spirit Daily’s attention that one came as a total surprise. It was an eye-opener for many about just how bad a few bad days in prison can be. We lived in another place then, under far more trying circumstances. Violence and treachery were daily events there, and the constant vigilance needed to cope with them took a mental and spiritual toll.

We were delivered from that place two years ago. I had been confined there for 23 years, and my friend, Pornchai Moontri was there for twelve years after having spent thirteen years in another prison, including seven in that prison’s solitary confinement. I described the relative freedom of the place to which we were moved, and our arduous path to get there, in “Pornchai Moontri at a Crossroads Behind These Stone Walls.”

We hoped this new place would be free of the drug culture and the violence and shady deals it spawns, but this is still prison. There has been less of it, for sure, but it is always lurking in the background. Complicating this, I was warned recently by a spiritually astute reader who told me of a troubling dream. In it, I became a target of the Evil One and the snares with which he engages in spiritual warfare.

There was a time when I may not have taken such a dream seriously. That time has long since passed. To tell you the story that I must convey to you now requires that I include our most recent round of spiritual battle that took us once again into darkness. Brace yourselves, for this account brought us to the very brink of ruin.

On Saturday, July 20, 2019, at 8:30 PM, Pornchai Moontri walked out of our cell, as he does every night at that time, for the trek outside and down eight flights of stairs for med-call. At that time, prisoners line up in the dark to enter an office two at a time for prescribed medications. You may recall that Pornchai takes meds at night to treat PTSD and to inhibit nightmares. But they could not prevent the nightmare about to unfold.

It was 100 degrees Fahrenheit in Concord, New Hampshire that night. The frayed nerves of an already unstable balance among prisoners had begun to unravel. I was on a telephone call on my GTL tablet up in our cell while Pornchai waited patiently in line for his medications down below. Fifteen minutes after he left the cell in which I now write this, someone walked in and handed me a scribbled note with four ominous words: “Pornchai is being lugged.”

The Truth Will Set You Free … Maybe

“Being lugged” is prison-speak for being taken away in restraints to solitary confinement. If you know of Pornchai and his history, this had shocking reverberations. I quickly ended my call and went down below to find out what I could — which was not much. All I heard was a collection of muddled stories and conflicting accounts about a quick but brutal outburst of violence.

The initial story — the one told first and loudest — is too often the one that prevails. That story was that Pornchai violently assaulted two prisoners, sending one to the hospital. I was told that Pornchai may never be back. Two hours later, at 10:30 PM, officers showed up in our cell with bags. They asked me to pack all of Pornchai’s belongings and bring them down to the office for inventory — a sure sign that he may not be returning.

I cannot convey in words what that night was like. After thirteen years as Pornchai’s roommate — thirteen years of pulling him, in his own words, “out of a deep dark pit” and rebuilding a shattered life — all was wiped out in an instant. I was determined, however, to find out the real story and get at the truth. But in prison, “truth” is often clouded by dark agendas, gang ties, and identity politics at their worst.

Sunday brought another day of 100-degree heat. After a sleepless night pondering what could have happened, I approached the Unit Sergeant at 7:00 AM. I knew that if he filled the empty bunk in my cell, as would usually happen, then Pornchai could never return. There was a lot at stake. Many had just labored for years to bring about the elusive restorative justice that Australian attorney Clare Farr described in these pages: “When Justice Came to Pornchai Moontri, Mercy Followed.”

I asked the Unit Sergeant if he would wait two days to reassign Pornchai’s bunk until we could discover exactly what took place. He said he would leave the bunk empty until Wednesday — three days away — while he investigates the story told by the two “victims.” Fortunately, he and other dedicated prison staff members did not immediately buy the story as told. Their knowledge and experience of Pornchai did not support what they were first told.

Meanwhile, over the next three days, Pornchai languished in intense heat and sleepless solitary confinement. He was unable to communicate or to learn anything at all. He kept running what happened through his mind, wondering what he could have done differently. As the hours in solitary stretched interminably, his hope began to fray.

The immensity of loss began to weigh heavily as he fought against despair. This was the setback of all setbacks for him. He knew and trusted that I would be working on it, but he also knew that prison imposes grave limitations. He began to pray, asking his Patron Saint, Maximilian Kolbe, for guidance and the preservation of hope. As time wore on, however, darkness enveloped him.

Pornchai could not know that the real story slowly unfolded as several more reliable witnesses were summoned to give statements. Then staff had the tedious job of reviewing camera footage and other evidence to corroborate them. This is what was learned:

As Pornchai stood in line that night, just as his turn to enter the door to retrieve his medications was coming up, two prisoners rushed up on either side of him and cut into the line in front of him. He politely asked them to go to the end of the line, telling them that this is unfair to him and to all the prisoners waiting in line. The two then turned on him in hostile confrontation.

Not knowing Pornchai at all, one claimed to be an “ex Golden Gloves boxer” and then threatened Pornchai to stay out of their way. The second wasn’t waiting for a reply. He delivered two violent blows to Pornchai’s face. In a split second, Pornchai’s instincts for self-defense — and they are formidable — kicked in. The man who delivered the blows was delivered to the ground while “Mr. Golden Gloves” ran away.

It turned out that the two of them had devised a plan to attempt to retrieve and sell their prescribed drugs to help pay off their mounting debts for contraband Street drugs. It’s a process common in prison — or at least attempting it is common. Their plan required that they provide cover for each other to distract the person dispensing the meds.

They would then tuck the medication capsule into a cheek, and then pretend they swallowed it only to retrieve it for sale once out of view of security staff. Carrying out this plan meant having to present themselves for meds at the same time, and that meant cutting in line.

Now Comes a Patron Saint

The man who delivered the one-two punch into Pornchai’s face was taken to a hospital where he was found to have multiple injuries. As is protocol for such events in prison, the last man standing was presumed to be the aggressor and was taken away in restraints for a stint in solitary confinement. “Mr Golden Gloves” ran to his cell where he concocted a story about the out-of-control Asian who violently attacked them unprovoked. The truth slowly unfolded.

I commend the professionalism of officers here who did not jump to conclusions. It turned out that most of the real assailant’s injuries were the result of multiple other fights that he had been in. This is the stock in trade of the illicit drug scene in prison. But even after all of this became known by Monday night, I was still being told that Pornchai would not be returning.

So on that night, I did the only thing left to do. The one item of Pornchai’s that I had not packed, but held onto for safekeeping, was the St. Maximilian Rosary made for him by TSW  reader Kathleen Riney in Texas. So once again facing a sleepless night, I spent it in prayer for Pornchai, asking his namesake, Saint Maximilian Kolbe, for his intercession.

As he always does, he reminded me early on Tuesday morning that I had neglected something. As I awoke at 5:00 AM after just an hour or two of fitful sleep, my first thought was that I should pray the Memorare. I imagined Saint Maximilian himself praying that same prayer in his final hours on the morning of August 14, 1941, when he did not starve to death fast enough to suit his captors.

“Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to your protection, implored your help, or sought your intercession was left unaided. Inspired by this confidence, I fly unto you, O Virgin of virgins, my Mother. To you do I come, before you I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in your mercy hear and answer me. Amen.”

As you know, Saint Maximilian was in that cell dying because he chose to sacrifice himself for the life of another prisoner. As I prayed the prayer, a thought came to me. I quickly rummaged through the “working on it” stack of paper in a corner of my tiny cell to find a copy of “Pornchai Moontri: Bangkok to Bangor, Survivor of the Night.”

Armed with that document, I made my way in the dark of early morning to the offices down below, the scene of the “crime.” At 6:45 AM, the Unit Lieutenant arrived for his shift. A fair and “by the book” man, I asked for a few minutes. In his office, I gave him the copy of that post and challenged him: “Before you decide the fate of someone under your authority, I believe you should at least know the person and what has gone on in his life.” He said he would read it.

I learned later that Pornchai, after his third fitful night in solitary confinement also awoke at 5:00 AM, and he also asked for guidance from his patron saint who also reminded him to pray the Memorare. Sitting on the concrete floor in the dark, he did the best he could going solely on memory. “You know what is in my heart, Blessed Mother,” he prayed, “and thanks to Saint Maximilian I know what is in yours.”

Three hours past, then his cell door opened. In walked Lieutenant Brown, the rolled-up article still in his hand. “Mr. Moontri,” he said. “The investigation has cleared you of culpability in this matter. After all you have been through, it is time you had a break. I’ll try to have you out of here this afternoon.”

“Where am I going?” Pornchai asked. “Back where you belong,” the Lieutenant said.

Addendum

I returned from work that afternoon to a traumatized but much relieved roommate sitting on his upper bunk surrounded by plastic bags filled with the sum total of his worldly possessions. It was a while before he could speak. For the next hour, we both recounted those three days and nights from our own perspective. The saddest moment was when Pornchai told me that from the tiny window in his solitary confinement cell he could see up over a wall to the very top of the door of the cell that we live in. It only deepened his sadness and sense of loss.

After showering and sleeping — neither of which he was able to do in solitary confinement — Pornchai was up early the next morning waiting for Lieutenant Brown’s arrival down below. He asked the Lieutenant what has happened to the young man who punched him. “He is now where you were,” said the Lieutenant, “but he finally told the whole truth.” Pornchai asked if that man could be allowed to come back.

“He needs a time out for a month or two because of his behavior,” said the Lieutenant, “Why are you asking?” “Maybe I could work with him; maybe I could show him a better way,” said Pornchai. “Why?” asked the surprised Lieutenant. “It’s what someone did for me. It’s what our Mother would want from me,” said Pornchai. “It’s what I want from myself.”

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AN IMPORTANT NOTE TO READERS FROM FATHER GORDON MACRAE:

In honor of Saint Maximilian Kolbe who points us always to the Immaculate Heart of Mary, a special These Stone Walls Facebook Page is being launched on August 14. Please visit, “like” and follow this page.