Priests in Crisis: The Catholic University of America Study

While some high-profile priests are maligned from both in and beyond the Church, The Catholic University of America published its National Study of Catholic Priests.

“You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles?”

— Matthew 7:16

January 11, 2023 by Fr. Gordon MacRae

In 2005, Catholic League President Bill Donohue was interviewed on the NBC Today show about accusations of sexual abuse by Catholic priests — some sadly true, but some also sadly false. Citing the case against me as an example, he said, “There is no segment of the American population with less civil liberties protection than the average American Catholic priest.”

Catholic priests in the United States have long been under assault from the news media, from activist groups, and at times even from within the Church. As most readers know, I have been the subject of many published articles, but not because I have been accused. It is because I strenuously refute the accusations as false. Much evidence has amassed in support of that. For some reason, this poses a threat to some nefarious agendas built around the sex abuse crisis in the Church.

When accused priests defend themselves in online media, seeding articles with vile comments using fake screen names had long been a tactic of SNAP, the Survivors Network of those Abused by Priests, an organization that sought not so much to support legitimate victims, but to maximize monetary awards and media condemnation. Its representatives terrorized Church officials with media manipulation whenever any accused priest is defended in the court of public opinion.

Despite all that, some standout news media have bravely produced articles and commentary against the tide of public vitriol about accused priests. The Wall Street Journal recently published its fourth such article about the case against me. The most recent was by Boston Attorney Harvey Silverglate entitled “Justice Delayed for Father MacRae.” This generated some excellent analysis by David F. Pierre, Jr. moderator of The Media Report. Those and other articles appear in our featured section, The Wall Street Journal.

I have much gratitude for Dorothy Rabinowitz, Harvey Silverglate, Ryan MacDonald, Bill Donohue, and David F. Pierre, Jr. for their valiant efforts to correct the public record. Without their truthful courage, I was at the mercy of nefarious means driven mostly by progressive political agendas and litigious greed. Most recently, however, even some bold Catholic writers have taken up the subject of Catholic Priests Falsely Accused.

The National Study of Catholic Priests

When I was first accused, my bishop and diocese published a press release declaring, without evidence, that I victimized not only my accusers, but the entire Catholic Church. That bishop’s successor later went on record to state his informed belief that I am innocent and should never have been in prison. Then his successor chose only to shun me, and to release my name on a public list of the “credibly” accused. He did this, he stated, for “transparency,” but that transparency has been highly selective.

My own experience leaves me with no trust at all that my bishop could, or would even try, to discern guilt from false witness in defense of me or any accused priest. Trust and distrust as the fallout from the scandal are now central issues in a recently published survey of 10,000 U.S. priests sponsored by The Catholic Project at The Catholic University of America in Washington, DC. I highly recommend reviewing a report on the study results entitled, “The National Study of Catholic Priests: A Time of Crisis.” It was the largest study on the state of the priesthood in fifty years. Here is an overview of its parameters:

“Over the last two decades, the clergy sexual abuse crisis in the Catholic Church has significantly eroded the trust between laity and clergy... Since the earliest days of the Dallas Charter there have been concerns that the bishops’ understandable eagerness to crack down on abusive priests was coming at the expense of due process protections for the accused: a de facto policy of ‘guilty until proven innocent.’ These concerns have been exacerbated by an expansion in the scope of the Church’s anti-abuse policies coupled with a perceived double standard in the way allegations against bishops have been handled in comparison to priests.”

Father Roger Landry, a columnist for the National Catholic Register, has an excellent analysis of The Catholic University of America study entitled, “Repairing the Relationship Between Priests and Bishops.”

The findings of the study are based on the responses of the thousands of U.S. priests who participated and submitted completed surveys. Given the difficult period of the last 20 years since the U.S. Bishops’ Dallas Charter was enacted, some of these responses are surprising, and point to the depth of commitment, spiritual life, optimism and resiliency of most priests. Most priests reported a high level of satisfaction in their ministry. A stunning 77% of priests self-reported that they are flourishing in their vocation.

Among the results, however, are some big red flags: 82% of priests report living with a fear of being falsely accused and left with no defense; 45% of priests report that they experience at least one symptom of ministry burnout, while 9% described their level of burnout as severe, and characterized by high levels of stress and emotional and physical exhaustion. Reports of high stress came particularly from younger priests. (I will get back to this later) .

The biggest concern among priests is related to the toll and fallout of the U.S. Bishops’ collective response to the sex abuse crisis in the Church. The sense of vulnerability among priests and their trust level for their bishops are the two most significant areas of negative fallout from the crisis.

In his NC Register column linked above, Father Roger Landry points to what I have called a disaster in the relationship between bishops and priests: the drafting and enactment of the 2002 “Dallas Charter” which imposed a draconian standard of “zero tolerance” and one-strike-and-you’re-out in response to any “credible” accusation against a priest. For an analysis of this standard of evidence, see my post, “The Credibility of Bishops on Credibly Accused Priests.”

Father Landry reports that the drafting of these policies in 2002 was done “hurriedly and under enormous pressure from the press, lawsuits and furious faithful.” Priests in the current study actually appreciated the efforts to respond to the crisis openly and with transparency. “But the priests surveyed gave stark testimony to the harms that have come from what the bishops in Dallas left out of balance.”

Guilty for Being Accused

The Vatican and Catholic hierarchy were unfairly maligned throughout publicity on “The Scandal.” At one point, SNAP partnered with the far-left, New York-based Center for Constitutional Rights to bring a crimes-against-humanity charge against Pope Benedict XVI at the International Criminal Court at the Hague. Some of the false claims against me were employed to shame Pope Benedict on a global scale. The scheme was nothing more than a publicity stunt to embarrass the Church into maximizing financial settlements. Many of its claims, including those against me were exposed as a fraud. Journalist Joann Wypijewski exposed this story in “Oscar Hangover Special: Why “Spotlight” Is a Terrible Film.”

Only in the Catholic Church is the highest echelon of governance blamed for the lowest level of misbehavior. Even in his later years, Benedict was demonized by German Catholics and others eager for any reason to blame him for the abuses of the past. Of interest, in the State of New Hampshire where I live more than 900 men between the ages of 20 and 50 have open lawsuits alleging systemic sexual abuse by State agents in the State’s juvenile detention facilities. Not one media outlet, not one victim group, not one of the victims themselves has blamed any of this on any present or former governor. This State carried out a witch-hunt in 2002 when the accused were Catholic priests. It is now confirmed that simultaneous to the witch-hunt was an active cover-up of the malfeasance of State agents.

As stated above, 82% of priests now report that they feel vulnerable to false accusations of sexual abuse that under existing policy will summarily end their ministry without due process. Compounding this fear, many report that they would be treated as guilty and left without support unless they could prove their innocence. Sixty-four percent said they would be left without support or resources to mount a defense, and almost half, 49%, think they would not be supported by their bishop. Father Landry added a sobering understanding of the reality:

“In most dioceses, when a priest is accused, he loses his home, his job, his good name — all within hours. He is removed immediately from his rectory and parish assignment, prevented from public ministry for the length of what is often an inexcusably glacial investigation, and required to dress like a layman. A press release is published in which the priest’s reputation is injured, if not ruined. He needs to exhaust his meager savings or beg and borrow money to hire a lawyer. Most excruciatingly, he has to linger for months or years under suspicion of being a sadistic pervert as well as a hypocrite to the faith for which he has given his life.”

Given the reality that most claims against priests are many years or decades old, establishing clear evidence is difficult if not impossible. So the bishops adopted what they called the “credible” standard. It means only that if a priest and an accuser lived in the same parish or community 20, 30, or 40 years ago, the accusation is “credible” on its face. No one in America but a Catholic priest could lose his livelihood, his reputation, sometimes even his freedom, under such a standard. I exposed one such case in “The Exile of Father Dominic Menna and Transparency at The Boston Globe.”

I am most appreciative to Father Roger Landry and the National Catholic Register for their bold and transparent analysis of what actually happens to an accused priest. By taking all the steps a diocese or bishop imposes above, such a priest is effectually silenced and unable to defend himself at all.

Stress along the fault lines between bishops and priests that these policies have caused is also clear in the survey. There is a wide disparity between how bishops view themselves and how they are viewed by their priests. Seventy-three percent of bishops reported viewing priests as their brothers. Only 28% of priests reported that their bishops treat them that way.

The disconnect revealed itself in several other ways as well: 70% of bishops reported that they are spiritual fathers to their priests while only 28% of priests thought the same. Father Landry reported that the biggest disconnect relates to a priest who is struggling. Ninety-percent of bishops reported that they would be present to and supportive of a struggling priest while only 36% of priests thought that this is true.

The Double Standard

Also evident in both the survey and Father Landry’s analysis of it is the double standard created when bishops failed to hold themselves accountable to the same standards imposed on their priests. In 2002, as the Charter was being debated during the U.S. Bishops Conference at Dallas, Cardinal Avery Dulles published a landmark article in America magazine entitled “The Rights of Accused Priests.”

The article was cheered by priests but largely ignored by bishops. Cardinal Dulles cited a 2000 pastoral initiative of the U.S. bishops entitled “Responsibility and Rehabilitation.” It criticized the U.S. justice system for the establishment of one-size-fits-all norms such as “zero tolerance” and “one strike and you’re out.” Then the same bishops, in a media panic, imposed those same standards on their priests.

But none of it ever applied to accusations against bishops, a reality that Father Landry described as “a double standard that profoundly affected their relationship [with priests].” While deliberating adoption of the Dallas Charter, the bishops removed the word “cleric,” which could have included bishops, and replaced it with “priests and deacons.” Now 51% of priests report that they do not have confidence in their bishop while 70% report a lack of confidence in bishops in general.

In a 2019 apostolic letter, Vos Estis Lux Mundi, Pope Francis addressed some of the disparities with mixed results. Father Landry points out that investigations of bishops, even in allegations of past sexual abuse, “seldom involve the draconian measures experienced by priests.”

I have written of a glaring example in my own diocese. Citing a desire for “transparency,” and with no one pressuring him to do so, my bishop proactively published in 2019 a list of the names and status of 73 priests of this diocese who had been “credibly” accused over fifty years. Most are deceased. Weeks later, a New Hampshire Superior Court judge barred publication of information from a grand jury investigation which was the source for most of the Bishop’s list. Ryan MacDonald wrote of the reasons for that in “Our Bishops Have Inflicted Grave Harm On the Priesthood.”

Months after publishing his list, my bishop was himself accused in a civil lawsuit in the Diocese of Rockville Center, New York. He was unjustly caught up in the political fallout of former New york Governor Andrew Cuomo who generated the claims when he signed into law an exemption window in which old time-barred accusations can be brought forward after the statute of limitations had run. I defended my bishop in a widely read post, “Bishop Peter A. Libasci Was Set Up by Governor Andrew Cuomo.”

Conservative Priests Face Greater Scrutiny

I mentioned above that I would revisit one finding of this report — that younger priests experience more stress than older priests. A separate research report on Catholic priests by the Austin Institute has documented that younger priests tend to be more conservative and traditional than older priests. That bears out from observations of our readers who find this distinction to be a positive development. Writing for The Wall Street Journal, Vatican Correspondent Francis X. Rocca reported on this in “Catholic Ideological Split Widens” (Dec.19, 2022):

“U.S. Catholic bishops elected conservative leaders last month, continuing to resist a push from Pope Francis to put issues such as climate change and poverty on par with the bishops’ declared priority of opposing abortion.”

The bishops appointed by Pope Francis tend to mirror his priorities. His recent elevation of San Diego Archbishop Robert McElroy, a leading liberal among U.S. bishops, to the College of Cardinals is an example. There is thus a growing disparity in liberal vs. conservative views as newly appointed bishops are more liberal while priests newly emerging from U.S. seminaries are more conservative and traditional.

Since the 1980s, successive annual ordinations have grown more conservative. Each successive 10-year grouping in the ordained priesthood supports Church teaching on moral and theological issues more strongly than the one before it. Those ordained after 2010, as a whole, are most conservative. When seminarians and younger priests do not have their views of the Church and Catholic practice affirmed, stress develops and increases. Younger U.S. priests represent a generation disillusioned with ideas of progress and religious pluralism, and the abandonment of the Church’s prolife charism in favor of topics like climate change.

This leaves a widening chasm between Pope Francis, his Episcopal appointments, and younger priests in the United States. The Catholic Project study also reveals that almost 80% of priests ordained before 1980 approve strongly of Pope Francis while only 20% of those ordained after 2010 share that view. Is their priestly interest in respect for tradition a plague upon the Church?

Or is it the whispering of the Holy Spirit?

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Note from Father Gordon MacRae: This brief essay from American Thinker by Attorney Franklin Friday is perhaps the best commentary on the future Church after the death of Pope Benedict XVI, and not only because I am in it. Please read and share this timely article: No Easy Road for Men of God.

You may also be interested in these related posts from Beyond These Stone Walls:

The Once and Future Catholic Church

Forty Years of Priesthood in the Mighty Wind of Pentecost

The Credibility of Bishops on Credibly Accused Priests

Our Bishops Have Inflicted Grave Harm On the Priesthood

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One of our Patron Saints, Saint Maximilian Kolbe, founded a religious site in his native Poland called Niepokalanowa. The site has a real-time live feed of its Adoration Chapel with Exposition of the Blessed Sacrament. We invite you to spend some some time before the Lord in a place that holds great spiritual meaning for us.

Click or tap the image for live access to the Adoration Chapel.

As you can see the monstrance for Adoration of the Blessed Sacrament is most unusual. It is an irony that all of you can see it but I cannot. So please remember me while you are there. For an understanding of the theology behind this particular monstrance of the Immaculata, see my post “The Ark of the Covenant and the Mother of God.”

Pope Francis, Fr. Frank Pavone and the End of Roe v. Wade

Catholics were shocked by news that Pope Francis signed a decree dismissing Fr. Frank Pavone from the priesthood just months after the reversal of Roe v. Wade.

January 4, 2023 by Fr. Gordon MacRae

As most readers of this post already know, I write as a priest in prison where I have spent the last 29 years in unjust confinement. In more recent years, much evidence has surfaced that I was wrongfully convicted, and that evidence has been repeatedly covered by a secular global media venue, The Wall Street Journal. Because I write for a blog with a global readership, others both here in my prison and beyond have come to see that faith is a better path to true freedom than any other. Priesthood, even in confinement, is meant to be lived in a state of sacrificial fatherhood.

Now I wonder how my stubborn clinging to something under such public assault as Catholic priesthood might be seen in the light of recent revelations about Pope Francis and the ever-growing reality of “cancelled priests” to which he seems to have lent the power of his pen. News of the dismissal from the priesthood of Father Frank Pavone, the most respected, outspoken, and visible prolife priest in North America, cast a good part of the Catholic prolife world back into the land of gloom just before Christmas. That drama continues with lots of finger-pointing.

As I ponder this troubling development, my own finger keeps turning like a compass needle to a possible causal connection. Midway through 2022 I wrote, “After Roe v. Wade, Hope for Life and a Nation’s Soul.” The Catholic League for Religious and Civil Rights sent that post to all its thousands of members asking them to read and share it. The U.S. Supreme Court decision to overturn Roe v. Wade cast much of this nation into political turmoil. It generated on the political left waves of threatened reprisals against Catholic churches, prolife Catholics, and the entire prolife movement. Did reprisals come from within the Church as well?

My internal compass cannot help but notice that only five months later, the most visibly prolife Catholic priest in America was removed from the priesthood ostensibly for behaviors that ordinarily would not have resulted in such a penalty. Fr. Pavone and others with internal knowledge of this bombshell have insinuated that activist progressive bishops brought pressure to bear. If this is true, and evidence surfaces to support this claim, it would be a scandal of immense proportions for the prolife cause and for the Church.

There are some that would readily imagine political payback as the true heart of this decision. Others see it as an unjust punishment imposed for reasons more secular and political than ecclesial. In his homily to priests on his apostolic visit to the United States in Philadelphia in 1979, Pope John Paul II articulated the indelible character of the priestly vocation: “It cannot be that God who gave the impulse to say ‘yes’ now wishes to hear ‘no.’”

We are not owed explanations of the Pope’s deliberations so we may never have an adequate explanation of this. But I cannot forget the last words published by Father Richard John Neuhaus about my own situation. The late Father Neuhaus was one of the premier theologians and observers of Catholic culture in the Church in North America. In “A Kafkaesque Tale” in First Things magazine (August-September 2008) he wrote of my imprisonment:

“You may want to pray for Father MacRae and for a Church and a justice system that seem indifferent to justice.”

We must now pray as well for Father Frank Pavone and all who were involved in bringing about his separation from priesthood. The Church must not seem indifferent to justice. The timing of this matter could not have been worse for prolife Catholics who sacrificed much over many years working toward a conscience-driven judicial reversal of Roe v. Wade even as many in the Catholic hierarchy set it aside in favor of other moral priorities such as climate change.

Absent any other explanation for Father Pavone’s dismissal, many are left to conclude something nefarious. There is no shortage of demonic attack on the champions of the Catholic prolife movement. I alluded to this in a paragraph in my recent post, “Joseph’s Dream and the Birth of the Messiah”:

“Our culture’s turning away from life is also a turning away from God. The fact that many nominally Catholic politicians lend their voices and votes to that turning away is a betrayal of Biblical proportions. In the Story of God and human beings, we have been here before. Planned Parenthood is our culture’s Temple to Baal.”

Double Standards

I have, in the past, expressed concerns about the fervent witness of high-profile outspoken priests like Fr. Frank Pavone and Fr. James Altman. I have written of my belief that their message might be more effective with some toning down of their rhetoric. Some readers reminded me that Jesus Himself did not seem to think so when he drove the money-changers out of the Temple (Mark 11:15). So, to borrow a phrase from Pope Francis himself, “Who am I to judge?”

Still, I have witnessed Father Pavone react to this latest news with an aura of both written and verbal apparent disrespect for Church authority. His anger is suspect, but the absence of any anger would be much more suspect. Would priesthood mean so little to him that being discarded should be met with calm acquiescence?

I recently received a letter from a priest in which he wrote, “I understand that you have a problem with Pope Francis. Perhaps you just don’t understand him.” I asked the priest what gave him that impression. In response, he referred to a post of mine entitled, “Pope Francis in a Time of Heresy.” It is but one of many posts I have written about Pope Francis. None were disrespectful.

However, the priest who wrote to me had not read anything beyond the title before concluding that I have a problem with Pope Francis and therefore use this blog to rebel. That could not be further from the truth. The “heresy” described in that post was not that of Pope Francis at all. It rather challenged the many self-described traditional and conservative Catholics who openly charged that any question of divorce, remarriage, and Communion cheapens the Sacrament of Holy Matrimony and undermines it.

True or not, those same Catholics had little or nothing to say when it was the Sacrament of Holy Orders that came under assault in 2002 and remains so. The “heresy” post ended up holding the record for being shared on social media (over 25,000 times on Facebook alone) only because many who thought it accused Pope Francis of heresy never actually read it.

After news of Father Pavone’s dismissal from priesthood, one of our readers referred to Pope Francis in a comment as “the fake pope.” Like Elon Musk (but with none of his resources) I much prefer to let people speak their minds, but I asked to have the word “fake” removed before posting that comment. Francis is the legitimate successor of the Chair of Peter. As priests, both Father Pavone and I owe allegiance and fidelity to his office. Sometimes exercising that fidelity means also writing and speaking the truth. I am committed to doing so without anger or insult.

However, many readers of this blog have commented that a clear double standard exists in the discipline of priests. It is widely believed that conservative and traditional priests are treated with more oversight and disdain from hierarchy than so-called progressive clerics. Many cite Fr. James Martin who openly challenges and even disregards Catholic moral teaching on sexual and gender issues, and some of the German bishops who defied Pope Francis by the blessing of same-sex unions.

None have received any penalty, much less the nuclear bomb dropped on Father Pavone and Priests for Life. The U.S. Bishops Conference had an opportunity, supported by many bishops, to address with pro-abortion Catholic politicians the dichotomy between what they profess as Catholics and what they practice in regard to the right to life. A few bishops took a courageous stance. Most voted against it, and the matter was left to dangle unaddressed. I wrote of this double standard in “Biden and the Bishops: Communion and the Care of a Soul.”

Because the subject, and that post, surfaced just months before a presidential election in 2020, the topic was largely suppressed in the media, a trend that now has a familiar ring. Suppressed as well is the fact that Pope Francis has himself made many bold statements in support of the prolife cause while his climate change statements are widely disseminated in the media. Given this, one would hope that he would be conscious of double standards and their effect on clergy and laity alike.

A Bombshell for So Many Catholics

As I was preparing to write this post, a reader sent me a recording from the popular radio show, “Catholic Drive Time with Joe McClane.” The episode was devoted to news of Fr. Frank Pavone’s dismissal, and Pavone himself was a call-in guest of the show. Joe McClane referred to the dismissal as “a bombshell for so many Catholics.”

Father Pavone was asked to respond to the matter, and said with some sarcasm, “What took them so long?” I expect him to be angry and disappointed, but I do not think sarcasm serves his cause. One concerned priest and canon lawyer observed this as well, and told me that Father Pavone may not be entirely innocent in all this. I recall a similar discussion with a reader who defended former police officer Derek Chauvin who brought about the death of George Floyd in 2020. He stated that Floyd tried to pass a fake $20 bill. True or not, no one in America is executed over a fake $20 bill.

Also appearing on the same show was Father Gerald Murray, JCD, a well-known canon lawyer in the Archdiocese of New York who appears frequently as part of “The Papal Posse” on EWTN’s The World Over with Raymond Arroyo. I have much respect for Father Murray and his canonical expertise. He pointed out that the charges against Father Pavone are two-fold: blasphemy in Internet postings and persistent disobedience to his bishop.

The charges were adjudicated by the Vatican Congregation for Clergy at the behest of the Bishop of Amarillo, Texas, Father Pavone’s bishop. Father Pavone was then judged to be guilty of both offenses. However, neither of those offenses, even if found to be true, generally result in a canonical dismissal from the clerical state according to Father Murray who added that punishment for those offenses went beyond what is prescribed in Canon Law. Father Pavone’s bishop may have requested removal. Until a formal decree is issued, no one seems to know how this dismissal came about, according to Father Murray.

To his credit, Father Pavone went on to explain that he has laid out his defense against the charges on his personal website, FrFrankPavone.com. I am told that there is a lot there to read, and I encourage readers with concerns about this matter to peruse that site.

In his Catholic Drive Time radio interview, Father Pavone concluded, “I urge everyone to respect authority in the Church, but I do not respect abuse of authority.” He did not place blame directly with Pope Francis for his dismissal, but with “certain bishops” who “lie, block and obstruct to control the kind of prolife message” the Church will hear.” He cited as an example of the abuse of process that he learned of his dismissal from Catholic News Agency instead of from his own bishop.

Priests for Life

The high-profile case of Father Pavone has now resulted in a high-profile reaction, some of it marked by obvious anger. The Coalition for Canceled Priests issued a statement from Sister Dede Byrne who found national prominence when she was invited to address the Republic National Convention before the 2020 presidential election where she advocated strongly for rights and protections for the unborn. Here is a segment of her public response to the laicization of Father Frank Pavone:

“The most vocal prolife priest has been laicized! What crime has he done to warrant such a harsh punishment? In the wake of this travesty, we still have the most pro-death, anti-nuclear family president in our nation’s history who professes to be a Catholic in good standing ... with no real guidance from our bishops or the Vatican ... What appears to many Catholics who love our Church is selective mercy from the Pope of Mercy. I ask myself, when the Son of Man comes, will he find faith on Earth?” (Luke 18:7)

Sister Dede Byrne touched upon what should be a grave concern for every priest. What happened to Father Pavone likely would not have happened just a decade ago. Another canon lawyer explained to me that under a 21st-Century papal decree, bishops obtained the authority to seek a priest’s removal from ministry and even formal dismissal from the clerical state without a penal process. Some have come to see this as the Church’s own version of capital punishment. More frequent use of this development should cause concern for every priest and lay Catholic. Such a process invites abuse and the application of bias against what a bishop might perceive as ideologically undesirable clergy.

The message sent by Pope Francis is that he is on board with such a cause. I wonder if he fully knows the deep sadness and disillusionment now thrust upon priests, the faithful, and especially the prolife cause in this dichotomy. The Pope who assumed the Chair of Peter and launched the Year of Mercy in his papacy appears to have abandoned all mercy for priests.

I have not been dismissed from priesthood. I hope and pray that such an injustice never befalls me. Father Frank Pavone and I have only the grace of fortitude. I never knew I had it until recently. It is defined as “Strength of mind that allows one to endure pain or adversity with courage.” We could both simply abandon the Church and be free of all scrutiny and betrayal, but the grace of fortitude stands in the way. I thank God for that.

An appeal of this dismal is not possible because the outcome already bears the signature of the highest authority in the Church. In 2002, however, Saint John Paul II reminded bishops that they should not lose sight of the power of prayer and conversion in the life of a priest. The Pope is also a priest and he can reconsider his own conclusions. Pope Francis and Father Frank Pavone are both priests for life. Please pray for them in these difficult days for the priesthood. Above all, pray for justice. The Church and priesthood are much diminished without it.

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Note from Fr. Gordon MacRae: Writing for The Catholic Thing, Fr. Peter M. J. Stravinskas, Ph.D, STD, has written perhaps the most pointed analysis in print on this matter: “Fr. Pavone and “The Spirit of Vatican I.”

Thank you for reading and sharing this week’s post. You may also like these related posts from Beyond These Stone Walls:

The Duty of a Priest: Father Frank Pavone and Priests for Life

Pope Francis in a Time of Heresy

Will Pope Francis Stand Against Catholic Schism?

Biden and the Bishops: Communion and the Care of a Soul

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Photo courtesy of Vatican Media

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One of our Patron Saints, Saint Maximilian Kolbe, founded a religious site in his native Poland called Niepokalanowa. Today the Chapel has a real-time live feed for a most beautiful adoration chapel where people around the world can spend time in Eucharistic Adoration. We invite you to come and spend some quiet time adoring our Lord.

Click or tap the image for live access to the Adoration Chapel.

As you can see the monstrance for Adoration of the Blessed Sacrament is most unusual. It is an irony that all of you can see it but I cannot. So please remember me while you are there. For an understanding of the theology behind this particular monstrance of the Immaculata, see my post “The Ark of the Covenant and the Mother of God.”

Joseph’s Second Dream: The Slaughter of the Innocents

After the Birth of the Messiah, a second angelic dream warns Joseph to flee to Egypt with Mary and the Christ Child as Herod orders a slaughter of the Innocents.

Feast of the Holy Innocents by Fr. Gordon MacRae

Editor’s Note: The following is the second of a special two-part Biblical Christmas Season post. Part one, which appeared here two weeks ago was “Joseph’s Dream and the Birth of the Messiah.”

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In the proclamation of the Gospel according to Saint Matthew (2:13-18) on the Feast of the Holy Innocents, the Church recalls in just six verses an account of the Visit of the Magi, Joseph’s second dream of an Angel of the Lord, the Holy Family’s flight to Egypt, and the wrath of Herod as he orders the slaughter of all male children under two years of age in and around Bethlehem. As a priest, I have read this account over forty-two consecutive Christmas seasons, but never before was it overshadowed by such tragic realism.

Our safe, emotional buffer zone from that 2,000 year old account is gone now. The sense of personal distance is lost. A dark cloud still hangs over America since the shocking and senseless deaths of 19 young children in 2022 in a small Texas city called Uvalde. I first wrote of this shortly after this tragedy occurred in “Tragedy at Uvalde, Texas: When God and Men Were Missing.”

A lot of soul searching has gone into a quest for what could have spawned such a horrific event, how it developed, how it might have been prevented, and what should have been done differently by responding police. The tragedy was devastating. I can only imagine the heartache of the parents of Uvalde as they faced that Christmas with broken hearts and shattered dreams.

Then it happened again — this time in Thailand, and this time the killer was not a crazed teenager, but a drug addicted police officer. The story devastated the Kingdom of Thailand. On October 6, 2022 the recently fired police officer brought a 9mm handgun and a knife into a preschool daycare center in the village of Uthai Sawan. It was near where Pornchai Moontri lived as a small child. With no known motive, the former officer murdered 24 children ages two to five. Then he killed his wife and his own child before turning his gun on himself.

I could not bring myself to write that story, but Pornchai Moontri bravely took it up. Several readers told me that they did not read it because they knew it would be terribly painful. It was and still is. But there is much more to it than sorrow. There is hope there as well. “Elephants and Men and Tragedy in Thailand” was Pornchai’s faith-filled gift to his Homeland and to us. It is a most inspired post that I highly recommend. We will link to it again at the end of this one.

The Magi Take the Long Way Home

I am painfully aware that on the day this is posted, the Church honors those first Christian Martyrs, the innocent male children of Bethlehem who were subjected to the selfish wrath of King Herod. They became collateral damage in the first demonic attempt to rid the world of Christ. The explosive account is told with blunt force in the Gospel According to Matthew:

“Now when the Wise Men had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, ‘Rise! Take the child and his mother and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child to destroy him.’

“And Joseph arose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod. This was to fulfill what the Lord had spoken by the Prophet: ‘Out of Egypt I have called my son.’ When Herod saw that he had been tricked by the Wise Men, he was in a furious rage. He sent and killed all the male children in Bethlehem and all that region who were two years old and under according to the time which he had ascertained from the Wise Men. Then was fulfilled what was spoken by the Prophet Jeremiah:

“‘A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children, she refused to be consoled, because they were no more.’”

— Matthew 2:13-20

In the first installment of this two-part post, I described the unique attributes of Joseph’s three dreams in Matthew’s account of the Birth of the Messiah. Dreams are an important element of the story. As I wrote in “Joseph’s Dream and the Birth of the Messiah”:

“There are 126 references to dreams among the characters of Sacred Scripture. Some of the pivotal moments in Salvation History were set in motion through dreams. But the dreams of Joseph are unique in the Biblical literature. In the original Greek of St. Matthew’s Gospel, the term used for Joseph’s three dreams about the birth of Jesus is ‘onar,’ and it is used nowhere else in Sacred Scripture but here.

“‘Onar’ in Greek refers not just to a dream, but to a divine intervention in human affairs. Coupled with the fact that the dream is induced by an “Angel of the Lord,” then the scene takes on a sense of great urgency when compared with a multitude of other angelic messages conveyed through dreams.”

In this second of Joseph’s dreams, the urgent intervention is God’s foresight that Herod is enraged, believing that he was tricked by the Magi. Herod plots to kill the child. He had asked the Magi to return from Bethlehem to reveal the location of this Christ-child with a false promise that he, too, would pay him homage. After a dream premonition not to return to Herod, the Magi left by another route. I wrote about the Magi in a popular Christmas post linked again at the end of this one: “Upon a Midnight Not So Clear, Some Wise Men from the East Appear.”

There is an important element of the Magi story that I omitted when I first wrote that post. The Magi were traditionally associated with astrologers and astral religion, a fact seen as scandalous to some early Christians who did not want to accept this aspect of Matthew’s account. In later Christian tradition, they became not Magi, but kings, a likely reflection on Psalm 72:10 — “May the kings of Tarshish and of the Isles bring him tribute, may the kings of Sheba and Seba bring gifts.”

The Star of Bethlehem is a popular element of the story, but it, too, was a scandal among some in the early Church. Some of the people of the Ancient Near East were drawn to astral religion because it brought a sense of surety in the midst of social chaos. But over time, astrology became oppressive, making people feel hopeless against the tyranny of “fate” when their destinies seemed dictated by the cold movement of the stars.

In contrast, however, the Star of Bethlehem served only God’s purpose. That, and the presence of astrologers who came to worship Christ, broke the power of astral religion and its belief in fate. But history repeats itself. As our culture again becomes socially chaotic, many are once again drawn into nature religions such as astrology, Wicca, and druidism for a false sense of determinism guided by practitioners claiming to interpret and control destiny. I recently saw a TV commercial selling fifteen minute intervals with a California seer. G.K. Chesterton once famously said that people without faith do not believe in nothing. They believe in anything.

Tragedy in Thailand | Photo courtesy of Reuters

Herod and the Slaughter of the Innocents

There are four rulers named Herod appearing in New Testament Scripture: Herod the Great reigned in Palestine from 37 B.C. until shortly after the Birth of Jesus. His son, Herod Antipas, Tetrarch of Galilee, ordered the beheading of John the Baptist (Matthew 14) and sent Jesus to trial before Pilate (Luke 23:7-15). His son, Herod Agrippa, imprisoned the Apostle Peter (Acts 12); and his son, Herod Agrippa II, attended the trial of Saint Paul (Acts 25:13).

Herod the Great was part of a non-Jewish Edomite family from a territory east and south of the Dead Sea. They were descendants of Esau, the elder brother of Jacob (Genesis 25:30). Herod was given the title, “King of the Jews” by the Roman Senate and ruled Palestine from 37 to 4 B.C. as a vassal king appointed by Caesar Augustus. Centuries-old adjustments to the Roman calendar place the birth of Jesus near the end of Herod’s life between six and four B.C.

Herod the Great (“Great” by Roman standards only) appears in Scripture only during the events surrounding the birth of Jesus (Matthew 1-2 and Luke 1:5). He ruled Palestine with brutality and paranoia. It is ironic that Herod took such violent steps to end the life of Jesus just prior to the undocumented end of his own life. He took great umbrage at the Magi’s revelation that the Star of Bethlehem was an omen for one who is born King of the Jews, a title Rome had bestowed upon Herod.

But Herod’s paranoia ran deeper than that. The Star of Bethlehem innocently described by the Magi recalled for Herod and his Hebrew advisors the ancient Fourth Oracle of Balaam in the Book of Numbers. The oracle predicted a future messiah and the end of Edom’s power. From the Oracle of Balaam (Numbers 24:17-19):

“I see him, but not now; I behold him, but not near. A star shall come out of Jacob, and a scepter shall rise out of Israel. It shall crush the borderlands of Moab, and the territory of all the Shethites. Edom will become a possession of its enemies, while Israel thrives valiantly. One out of Jacob shall rule.”

Being a descendant of the Edomites, Herod “was greatly troubled” (Matthew 2:3). So he summoned the Magi to ascertain exactly when the Star appeared. He sent them on to Bethlehem after securing a promise that they would return with the exact location of this newborn Child-King. When the Magi failed to return, Herod flew into a rage. He ordered his forces to find and kill all male children under two years of age in Bethlehem.

This event also has an echo from a much older time in Salvation History. Jesus is presented as the New Moses, one who will lead God’s people out of bondage. The first Moses led Israel from the bondage of slavery in Egypt, but Pharaoh was immovable until the Tenth Plague struck down the firstborn sons of Pharaoh and all of Egypt (Exodus 12:29-31).

The Evangelist, Matthew, captures with a quote from the Prophet Jeremiah the devastation that Herod left behind. In the Eighth Century B.C. the Assyrians devastated Northern Israel when their army swept through the city of Ramah about five miles north of Jerusalem. Ramah became equated with Israel’s great depth of sorrow left behind by the evil of tyranny. So it is of Ramah that is recalled in the face of Herod’s evil:

“A voice heard in Ramah, wailing and loud lamentation, Rachel weeping for her children. She refused to be consoled because her children were no more.”

— Matthew 2:18 and Jeremiah 3:15

Jesus, the New Moses would lead God’s People from the bondage of sin and death. Herod believed that the murder of the Children of Bethlehem was the last word, but it was not the last word. Then Herod the Great somehow became Herod the Dead. Scripture does not describe how, when, or where. God knows. The narrative of the Birth of the Messiah ends with the third dream of Joseph from an Angel of the Lord:

“Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead. And [Joseph] rose and took the child and his mother, and went to the land of Israel. But when he heard that Herod’s son reigned in his place, he was afraid to go there, and being warned in a dream he withdrew to the district of Galilee. And he went and dwelt in a city called Nazareth.”

— Matthew 2:19-23

Thus concludes Matthew’s account of the Birth of the Messiah. It was not the end of tyranny, but it was the beginning of all hope.

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Note from Fr. Gordon MacRae: Please share this post. You may also like these related posts cited here:

Joseph’s Dream and the Birth of the Messiah

Tragedy at Uvalde, Texas: When God and Men were Missing

Elephants and Men and Tragedy in Thailand

Upon a Midnight Not So Clear, Some Wise Men from the East Appear

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One of our Patron Saints, Saint Maximilian Kolbe, founded a religious site in his native Poland called Niepokalanowa. Today the Chapel has a real-time live feed for a most beautiful adoration chapel where people around the world can spend time in Eucharistic Adoration. We invite you to come and spend some quiet time this Christmas celebrating the rebirth of the Messiah in your own life.

Click or tap here to proceed to the Adoration Chapel.

As you can see the monstrance for Adoration of the Blessed Sacrament is most unusual. It is an irony that all of you can see it but I cannot. So please remember me while you are there. For an understanding of the theology behind this particular monstrance of the Immaculata, see my post “The Ark of the Covenant and the Mother of God.”

Lead, Kindly Light: A Christmas Card to Our Readers

Abraham first heard God 21 centuries before the Magi followed a star to Bethlehem. We now live in the 21st century after. At the center of all faith Christ is born.

December 21, 2022

Note from Fr. Gordon MacRae: Dear Readers, Some elements of our Annual BTSW Christmas Card may seem a bit familiar to you. We have used some of these elements in our posts of Christmas past. Since 1949, The Wall Street Journal has published as its top editorial each Christmas Eve an outstanding piece of writing from the late Vermont C. Royster, the WSJ’s former Editorial Page Editor. His yearly repeated Christmas essay is “In Hoc Anno Domini,” (In this year of the Lord). It is one of the finest examples of historical Christian writing I have encountered, and one of the most faith-filled. Mr. Royster was awarded the Presidential Medal of Freedom and was a two-time recipient of the Pulitzer Prize. So at the expense of sounding a bit pretentious, if The Wall Street Journal can get away with publishing an annual Christmas gem, then so can I.

I begin our Christmas Card this year with Vermont C. Royster and his “In Hoc Anno Domini.”

When Saul of Tarsus set out on his journey to Damascus the whole of the known world lay in bondage. There was one state, and it was Rome. There was one master for it all, and he was Tiberius Caesar.

Everywhere there was civil order, for the arm of the Roman law was long. Everywhere there was stability, in government and in society, for the centurions saw that it was so.

But everywhere there was something else, too. There was oppression — for those who were not the friends of Tiberius Caesar. There was the tax gatherer to take the grain from the fields and the flax from the spindle to feed the legions or to fill the hungry treasury from which divine Caesar gave largess to the people. There was the impressor to find recruits for the circuses. There were executioners to quiet those whom the Emperor proscribed. What was a man for but to serve Caesar?

There was the persecution of men who dared think differently, who heard strange voices or read strange manuscripts. There was enslavement of men whose tribes came not from Rome, disdain for those who did not have the familiar visage. And most of all, there was everywhere a contempt for human life. What, to the strong, was one man more or less in a crowded world?

Then, of a sudden, there was a light in the world, and a man from Galilee saying, Render unto Caesar the things which are Caesar’s and unto God the things that are God’s.

And the voice from Galilee, which would defy Caesar, offered a new Kingdom in which each man could walk upright and bow to none but his God. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. And he sent this gospel of the Kingdom of Man into the uttermost ends of the earth.

So the light came into the world and the men who lived in darkness were afraid, and they tried to lower a curtain so that man would still believe salvation lay with the leaders.

But it came to pass for a while in divers places that the truth did set man free, although the men of darkness were offended and they tried to put out the light. The voice said, Haste ye. Walk while you have the light, lest darkness come upon you, for he that walketh in darkness knoweth not whither he goeth.

Along the road to Damascus the light shone brightly. But afterward Paul of Tarsus, too, was sore afraid. He feared that other Caesars, other prophets, might one day persuade men that man was nothing save a servant unto them, that men might yield up their birthright from God for pottage and walk no more in freedom.

Then might it come to pass that darkness would settle again over the lands and there would be a burning of books and men would think only of what they should eat and what they should wear, and would give heed only to new Caesars and to false prophets. Then might it come to pass that men would not look upward to see even a winter's star in the East, and once more, there would be no light at all in the darkness.

Stand fast therefore in the liberty wherewith Christ has made us free and be not entangled again with the yoke of bondage.

— Vermont C. Royster, The Wall Street Journal, December 24, 1949

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The liturgies of Christmas set out in the Roman Missal and Lectionary express the spirituality of the entire ecclesial body of the baptized into the Life, Death, and Resurrection of Jesus Christ, our communal past and hopeful future.

The Mass at Night for the Christmas Vigil begins with a moving recitation of the Roman Martyrology which places the Birth of the Messiah into a real historical context:

The twenty-fifth day of December when ages beyond number had run their course from the creation of the world, when God in the beginning created heaven and earth, and formed man in His own likeness; when century upon century had passed since the Almighty set his bow in the clouds after the Great Flood, as a sign of covenant and peace — In the twenty-first century since Abraham, our father in faith, came out of Ur of the Chaldees; in the thirteenth century since the people of Israel were led by Moses in the Exodus from Egypt; in the tenth century since David was anointed King; in the sixty-fifth week of the prophecy of Daniel; in the one hundred and ninety-fourth Olympiad; in the year seven hundred and fifty-two since the founding of Rome; in the forty-second year in the reign of Caesar Octavian Augustus, the whole world being at peace

— Jesus Christ, eternal God and Son of the eternal Father,

desiring to consecrate the world by his most loving presence, was conceived by the Holy Spirit, and when nine months had passed since His conception, was born of the Virgin Mary in Bethlehem of Judah, and

was made man.

— The Nativity of our Lord Jesus Christ according to the flesh

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I am forced by circumstance to live in a place with men who are banished, not just from home and family and freedom, but too often also from hope. Some with even the darkest pasts have come into the light to thrill us with their stories of grace and true repentance and conversion. You have read of several in these pages and there are other stories yet to come. Some of these wounded men become saints, I am not fit to fasten their sandals. We live East of Eden, most justly so, but some not.

The Magi of the Gospel saw a star and heard good news, the very best of news: Freedom can be found in only one place, and the way there is to follow the Star they followed. If you follow Beyond These Stone Walls, never follow me. Follow only Christ.

My Christmas Card to you is this message, a tradition of sorts for Beyond These Stone Walls. My small, barred cell window faces East. It is there that I offer Mass for our readers. So my gaze is always toward the East, a place to which we were all once banished to wander East of Eden.

At the end of these cold and gray December days I step outside to watch toward the West as the sun descends behind towering prison walls. It reminds me of my favorite prayer,

Lead, Kindly Light, amid the encircling gloom, Lead Thou me on;

The night is dark, and I am far from home; Lead Thou me on.

Keep Thou my feet; I do not ask to see

The distant scene; one step enough for me.

I was not ever thus, nor prayed that Thou shouldst lead me on;

I loved to choose and see my path, but now, Lead Thou me on.

I loved the garish day, and, spite of fears,

Pride ruled my will; Remember not past years.

So long Thy power hath blessed me, sure it still will lead me on,

O’er moor and fen, o’er crag and torrent, till the night is gone.

And with the morn those Angel faces smile,

Which I have loved long since, and lost awhile.

— Saint John Henry Newman

This moving prayer by Saint John Henry Newman has been set to music as a tribute to Saint John Paul II:

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My favorite Christmas hymn, “O Holy Night,” was originally based on a French poem entitled Cantique de Noël by Placide Cappeau in 1843. Composer Adolphe Adam set it to music in 1847. The English version (with small changes to the initial melody) is by John Sullivan Dwight. The hymn reflects on the birth of Jesus as humanity’s redemption.

This wonderful hymn has been performed by many noted vocalists over the last two centuries. Few have performed it with more beauty and heartfelt faith than Celine Dion. Celine today suffers from a neurological disorder that may inhibit her voice. Please offer a prayer for her. Celine Dion’s beautiful voice should be long remembered for her rendition of this most beautiful of Christmas hymns.

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Some of our Readers around the world live in difficult circumstances. There are many who come to this site from Ukraine besieged by war over the last year. Many others have lost loved ones and are now besieged by loneliness. I drafted this Christmas message as a place where perhaps we could all meet for a time in this Christmas Season. One of our Patron Saints, Saint Maximilian Kolbe, founded a religious site in his native Poland called Niepokalanowa. Today the Chapel has a real-time live feed for a most beautiful adoration chapel where people around the world can spend time in Eucharistic Adoration. We invite you to come and spend some quiet time this Christmas celebrating the rebirth of the Messiah in your own life.

As you can see the monstrance for Adoration of the Blessed Sacrament is most unusual. It is an irony that all of you can see it but I cannot. So please remember me while you are there. For an understanding of the theology behind this particular monstrance of the Immaculata, see my post “The Ark of the Covenant and the Mother of God.”

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Note from Father Gordon MacRae:

Blessings to you all during this joyous Christmas Season. We are living in darker times, and this Christmas is like no other, but we are children of the Light and we are promised that the darkness will never overcome it. May God Bless you and keep you safe. Feliz Navidad!

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Please also visit our Special Events page.

Joseph’s Dream and the Birth of the Messiah

Saint Joseph is silent in the Gospel account of the Birth of the Messiah, but his actions reveal him as a paradigm of spiritual fatherhood and sacrificial love.

At Christmas by Fr. Gordon MacRae

I wrote a post similar to this one during Advent in 2016. At the time I wrote it, I had been living in dire straits with eight prisoners to a cell. Daily life there was chaotic and draconian. The word “draconian” refers to a set of punishing conditions notorious for their severity and heavy-handed oppression. The word was derived from Draco, a Seventh Century B.C. politician who codified the laws of Athens to severely oppress the rights and liberties of its citizens.

Pornchai Moontri was living in that same setting with me, though neither of us had said or done anything to bring it about. It was simply a bureaucratic development that we were told would last for only a few weeks. One year later, we were both still there. Later in 2017 we were finally moved to a saner, safer place, but that Advent and Christmas in 2016 are etched in my mind as a painful trial, with but one bright exception.

Many of our friends were also thrust into that same situation, living eight to a cell in a block of 96 men seemingly always on the verge of rage. I was recently talking with a friend who was there with us then. He said that what he recalls most from the experience was how Pornchai and I went from cell to cell on our first night there to be sure our friends were okay. And what he recalled most about Christmas Eve in that awful setting was Pornchai setting up a makeshift workspace in our cell to make Thai wraps for all the other prisoners on the block.

Over the previous week in visits to the commissary, I stocked up extra tortilla wraps and ingredients. Our friends helped with distribution as Pornchai undertook his first-ever fast food job. The hardcore “lifers” around us were amazed. Nothing like this had ever happened here before. Just weeks earlier, Donald Trump was elected President. He announced a policy that foreign migrants seeking to stay in the United States would first be sent to Mexico to await processing. While the entire cellblock was eating Thai wraps, Pornchai announced to loud cheers that they are henceforth to be called “Thai Burritos.”

It was in that inhumane setting that I first wrote the story of Joseph’s Dream and the Birth of the Messiah described in the Gospel according to St. Matthew (1:18-24). It was the Gospel for the Fourth Sunday of Advent in 2016. When I went back to look at my 2016 post on that Gospel passage about Joseph’s dream, I thought it reflected too much the conditions in which it was written. So instead of restoring it, I decided to write it anew.

The People Who Walked in Darkness

The Gospel of Matthew begins with “The book of the genealogy of Jesus Christ, son of David, son of Abraham.” (Matthew 1:1). Many have pointed out some differences between the genealogy of Jesus in Matthew’s account and that found in the Gospel of Luke (3:23-38). They are remarkably similar in the generations from Abraham to King David, but from David to Jesus they diverge. This is because Matthew traces the genealogy of Jesus forward from Abraham through King David to Jesus in the line of Joseph who connects to Jesus by adoption, the same manner in which we now call God “Our Father.”

The genealogy in Luke, on the other hand, begins with Mary and runs backward through David to Abraham and then to Adam. It is a fine point that I have made in several reflections on Sacred Scripture that we today find ourselves in a unique time in Salvation History. Abraham first encountered God in the 21st Century before the Birth of Christ. We encounter God in the 21st Century after. At the center of all things stands Jesus whose Cross shattered a barrier to “To the Kingdom of Heaven through a Narrow Gate.”

That both genealogies pass through David is highly significant. This is expressed in the first reading from Isaiah (9:1-6) in the Vigil Mass for the Nativity of the Lord on Christmas Eve:

“The people who walked in darkness have seen a great light. Upon those who dwelt in the land of gloom, a light has shone. You have brought them abundant joy and great rejoicing... For the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster you have smashed as on the day of Midian.... For a child is born to us, a son is given us; upon his shoulder dominion rests. They call him Wonder-Counselor, God-Hero, Father Forever, Prince of Peace. His dominion is vast and ever peaceful from David’s throne and over his kingdom which he confirms and sustains by judgment and justice now and forever.”

— Isaiah 9:1-6

The differences in the genealogy accounts are a testament to their authenticity. Matthew stresses the Davidic kingship of Jesus over Israel by adoption through Joseph mirroring our adoption as heirs to the Kingdom. Luke, by tracing the ancestry of Jesus through Mary all the way back to Adam, stresses a theological rather than historical truth: the Lordship of Jesus over sin and grace and our redemption from the Fall of Man — a Savior born to us through Mary.

The Birth of the Messiah

What initially struck me in Saint Matthew’s account of the Birth of Jesus is its language inferring the sanctity of life. Having just passed though a disappointing national election in America in which the right to life was center stage, we heard a lot of talk about fetal heartbeats, viability, and reproductive rights. Our culture’s turning away from life is also a turning away from God. The fact that many nominally Catholic politicians lend their voices and votes to that turning away is a betrayal of Biblical proportions. In the Story of God and human beings, we have been here before. Planned Parenthood is our culture’s Temple to Baal.

The Gospel passages about the Birth of the Messiah clearly establish a framework for the value Sacred Scripture places on human life. Mary is never described as simply pregnant, or in a pre-natal state, or carrying a fetus. She is, without exception from the moment of the Annunciation, declared to be “with child.” But it was not all without politics, obstacles, and suspicions, and fears of finger-pointing to discredit her fidelity. The story begins with Matthew 1:18-19 and Joseph pondering how best to protect Mary from the scandal that was surely to come.

“Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit. Her husband, Joseph, being a just man unwilling to expose her to disgrace, resolved to send her away quietly.”

— Matthew 1:18-19

I am struck by the fact that in the Gospel, Mary never attempted to explain any of this to Joseph. What would she have said? “An angel appeared to me, said some very strange things, and when he left I was with child?” Would Joseph have just accepted that without question? Would you? The story’s authenticity is in its human response: “Joseph being a just man unwilling to expose her to disgrace, resolved to send her away quietly.” (Matthew 1:19)

It is important to understand the nuance here. What made Joseph and any Jewish man, a “just” man in the eyes of the Jews — and in the eyes of the Jewish-Christian Evangelist, Matthew — is his obedience to the Law of Moses which required a quiet divorce. Early Church traditions proposed three theories about why Joseph became resolved to send Mary away quietly.

The first is the “suspicion” theory, the weakest argument of the three but one held by no less than Saint Augustine himself in the early Fourth Century. The theory presents that Joseph, like what most men of his time (or any time) might do, initially suspected Mary of being unfaithful in their betrothal, and thus felt compelled to invoke the law of Deuteronomy 24:1-4 to impose a bill of divorce because he had found something objectionable about her.

In that theory, Joseph clings to his decision until an Angel of the Lord sets him straight in a dream. However the theory entirely overlooks the first motive ascribed to Joseph in the Gospel: that of being a just man “unwilling to expose her to disgrace.” (Matthew 1:19)

The second theory is the “perplexity” theory proposed by Saint Jerome also in the early Fourth Century. In this, Joseph could not bring himself to suspect Mary of infidelity so the matter left him in perplexity. He thus decided to quietly send her away to protect her. According to this theory, his dream from the Angel of the Lord redirected his path with confirmation of what he might already have suspected. This theory was widely held in medieval times.

The third is the “reverence” theory. It proposed that Joseph knew all along of the divine origin of the child in Mary’s womb, but considered himself to be unworthy of her and of having any role in the life of this child. He thus decided to send her away to protect the divine secret from any exposure to the letter of the law. This theory was held by Saint Thomas Aquinas in the Thirteenth Century.

But I have a fourth theory of my own. It is called Love. Sacrificial Love. But first, back to Joseph’s dream.

The Angel of the Lord

“As [Joseph] considered this, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is of the Holy Spirit. She will bear a son and you shall call his name Jesus, for he will save his people from their sins.’ All this took place to fulfill what the Lord had spoken through the prophet: ‘Behold, a virgin shall conceive and bear a son, and his name shall be called, Emmanuel (which means ‘God with us’). When Joseph awoke from sleep, he did as the angel of the Lord had commanded him. He took Mary as his wife, but he knew her not until she had borne a son, and he called his name Jesus.”

— Matthew 1:18-24

There is a lot to be unpacked from this passage. This account represents the first of three dreams experienced by Joseph in which he was instructed by an “Angel of the Lord” to undertake specific action relative to his pivotal role in the lives of Mary and Jesus. The method of delivery for each message is not just some rank and file angel — though that would certainly have sufficed — but rather an “Angel of the Lord.” The title appears only a rare few times in the Hebrew Scriptures and only four times in the New Testament: Once in Acts of the Apostles and three times in the Gospel of Matthew, and only in reference to Joseph’s dreams about the Birth of the Messiah.

There are 126 references to dreams among the characters of Sacred Scripture. Some of the pivotal moments in Salvation History were set in motion through dreams. In the original Greek of St. Matthew’s Gospel, the term used for Joseph’s three dreams about the birth of Jesus is ‘onar,’ and it is used nowhere else in Sacred Scripture but here. It refers not just to a dream, but to a divine intervention in human affairs.

Coupled with the fact that the dream is induced by an “Angel of the Lord,” the scene takes on a sense of great urgency when compared with other angelic messages. The urgency is related to Joseph’s pondering about what is best for Mary, a pondering that could unintentionally thwart God’s redemptive plan for the souls of all humankind.

There are many parallels in this account with events in the life of the Old Testament Joseph. Both had the same name. Both were essential to Salvation History. Both were in the line of King David — one looking forward and the other backward. Both were the sons of a father named Jacob. Both brought their families to safety in a flight to Egypt. God spoke to both through dreams.

The task of the Angel of the Lord is to redirect Joseph’s decision regardless of what motivated it. The divine urgency is to preserve the symbolic value of King David’s lineage being passed on to Jesus by Joseph’s adoption. The symbolism is immensely powerful. This adoption, and the establishment of kingship in the line of David in the human realm, also reflects the establishment of God’s adoption of us in the spiritual realm.

Remember that the title, “King of the Jews” is one of the charges for which Jesus faced the rejection of Israel and the merciless justice of Rome. There is great irony in this. Through the Cross, Jesus ratifies the adoption between God and us. Mocked as “King of the Jews,” He becomes for all eternity Christ the King and we become the adopted heirs of His Kingdom. It is difficult to imagine the Child born in Bethlehem impaled upon the Cross at Golgotha, but He left this world as innocent as when he entered it. His crucified innocence won for us an inheritance beyond measure.

And Saint Joseph won for us an eternal model for the sacrificial love of fatherhood.

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Note from Fr. Gordon MacRae: This was Part 1 of a special two-part Christmas post based on Sacred Scripture. Part 2 is:

Joseph’s Second Dream: The Slaughter of the Innocents.

Thank you for reading and sharing this post which is now added to our Library Category, Sacred Scripture.

Please visit our Special Events page.

Christmas in the Land of Nod, East of Eden

In the Book of Genesis, Cain was banished to wander for his crime in the Land of Nod, East of Eden. The Star of Bethlehem was the only way back to a State of Grace.

Christmas by Fr. Gordon MacRae

At Thanksgiving this year, we recommended a post entitled “The True Story of Thanksgiving: Squanto, the Pilgrims, and the Pope.” It was more of a history lesson than a typical blog post, but it got a lot of notice. It is said that history is written by the victors, not the vanquished, so my take on Thanksgiving was unusual. It was told from the point of view of Squanto, the man I credit with the survival of the Puritan Pilgrims who — for better or worse — were the spiritual and cultural beginning of the first colonies in the New World.

Please indulge me in another brief foray into history — this time, Biblical history. I just can’t help myself. We can’t understand where we are until we discover where we’ve been. In the Genesis account of the fall of man, Adam and Eve were expelled from Eden as both a punishment and a deterrent. They disobeyed God by eating from the Tree of Knowledge of Good and Evil. So God cast them out of Eden “lest [Adam] put out his hand and take also from the Tree of Life, and eat, and live forever.”

They were cast out of Eden to the east (Genesis 3:24). God then placed a Cherubim with a flaming sword to the east of Eden to bar Man’s return, and to guard the way to the Tree of Life. Whether this is history, metaphor, myth, or allegory matters not. The inspired Word of God in the Genesis account tells us something essential about ourselves in relationship with God.

A generation later, after the murder of his brother Abel, Cain too “went away from the presence of the Lord, and dwelt in the land of Nod, east of Eden” (Genesis 4:16). The “land of Nod” has no other reference in Scripture. It represents no known geographical name or place. The name seems to derive from the Hebrew, “nad,” which means “to wander.” Cain himself described his fate in just that way: “from thy face I shall be hidden; I shall be a fugitive and a wanderer on the earth” (Genesis 4:14).

The Aggadah — a collection of Rabbinic commentary, legend, and anecdotes accumulated over a thousand years — expanded on the Biblical account. The “mark of Cain” imposed by God was a pair of horns. According to the Aggadah legend, Cain’s great-grandson, Lamech, had poor eyesight and shot Cain with an arrow believing him to be a beast. There was a sense of “what goes around comes around” in the Aggadah version.

In Genesis, Cain’s descendant, Lamech, became sort of a counter-cultural anti-hero seen as the epitome of the moral degradation of blood revenge. Lamech killed a man for wounding him. “If Cain is avenged sevenfold, truly Lamech seventy-sevenfold” (Genesis 4:24). Cain’s murder of his brother, and his banishment East of Eden, set in motion a ripple effect of epic proportion.

I have long wondered if the banishment of Adam and Cain “east of Eden” is a divinely inspired metaphor for man’s fall from grace, a state of being, more than a place. Jumping ahead way ahead — the Magi of Matthew’s Gospel came to Christ from the east (Matthew 2:1). They “saw his star in the east” and followed it out of the east — out of what is now likely modern day Iran, a story I told in “Upon a Midnight Not So Clear, Some Wise Men from the East Appear.”

I envision the Star of Bethlehem to be a sort of beacon leading the way out of the darkness of the east, the darkness of man’s past, out of the spiritual wanderlust set into motion by Adam and Cain. In the Tanakh translation of the Jewish Scripture — our “Old” Testament — Psalm 113:3 is translated, “From the east to the west the Name of the Lord will be praised.”

Family Values and Woke Politics

Some of the prisoners I see each day are aware that I write weekly for Beyond These Stone Walls. Those who had a recipe published in “Looking for Lunch in All the Wrong Places” invited their families to read that post. Several others asked to read a printed copy of “The True Story of Thanksgiving” and it’s been circulating here a bit. Just a few days ago, a prisoner I do not know asked me if the “Squanto story” is true. Squanto’s plight in my Thanksgiving account caused an interesting reaction, and seemed to inspire discussion about how to best cope with shattered dreams and hopes, with loss and the fall from grace, with life in the land of Nod. The prevailing thought has been that Squanto responded to his bitterness and loss with sacrifice. The irony of what Squanto did is not lost on prisoners.

Captured by a British ship and nearly sold into slavery — his life in ruins and everyone he loved destroyed — Squanto chose to come to the aid of the only people worse off than Squanto himself: the hapless pilgrims who stepped off the Mayflower in winter, 1620. Some prisoners conclude that they need to be more like Squanto. Many of the men around me have lives that spun out of control through drug addiction, poverty, selfishness, rage, or greed. A lot of people imagine that prisoners are just evil, brutal men incapable of considering anyone but themselves. The media’s portrayal of prisoners as brutal, manipulative and self-involved accurately describes only a very small minority.

Evil men do exist, and prisons everywhere contain them, but they are not typical of men in prison. Most men and women in prison simply got caught up in something, made mistakes — some very grave — but are no more evil than your friends and neighbors. Some would give anything to atone for their crimes, to take back the wrongs they have done. Some were victims before they were victimizers. Most are guilty of crimes, but some are not.

Many of the younger prisoners are just lost. There’s a clear correlation between their presence here and the systemic breakdown of family — especially fatherhood — in our culture. There is an alarming number of young prisoners here who have had either abusive fathers or none at all. There is a direct and demonstrable correlation between the breakdown of family and the marked increase in prisoners in our society. For the evidence for this, see the most-read post ever at Beyond These Stone Walls, “In the Absence of Fathers: A Story of Elephants and Men.”

Puritans and Empty Pews

Recently, the Pew Research Center published the results of a study that identified the most and least religious areas of the United States. The study based its conclusions on surveys with parameters such as professed belief in God, participation in worship, the importance of religion in daily lives, and the practice of personal prayer. Mississippi, Alabama, and Arkansas were the most religious states with mostly Southern states rounding out the top ten. In contrast, the six New England states were at the very bottom of the fifty states in religious identity and practice. It’s ironic that the Puritans settled New England in 1620 desiring to build a religiously based society free from Catholic influence. The Puritans wanted religion, but not a church. They wanted religion free of Sacraments and symbols, free of any magisterial teaching authority, a religion of the elect. Over 400 years later, the community they established has now been identified as the least religiously influenced region of the country.

In the Pew study, New Hampshire placed at the very bottom — 50th out of 50 states — with a population professing any sort of religious belief, practice, or a religiously informed value system. In inverse proportion to the influence of religion on its population, New Hampshire now leads the nation in the growth of its prison population in ratio to its citizen population. Almost predictably, it also currently leads the nation in drug overdose deaths among people ages 16 to 54.

In 1980, New Hampshire had 326 prisoners. By 2005, the prison population swelled to 2,500. Between 1980 and 2005, the New Hampshire state population grew 34 percent while its prison population grew nearly 600 percent in the same period, and without any commensurate increase in crime rate. Anyone who is not alarmed by this statistic doesn’t understand the relationship between religious values, family life, crime, and the abandonment of young people to wander east of Eden. Among young men now in the New Hampshire prison system, the recidivism rate is a staggering 57 percent.

There’s a compelling argument here for the preservation of family and the restoration of religion in the American public square. There are far better ways for our society to invest the billions of dollars it now sinks into new prisons. The population in the land of Nod east of Eden is growing fast.

Christmas Gifts

It’s not all gloom and doom. In New Hampshire, at least, there is an emphasis on programs and rehabilitation that present an avenue toward redemption. In the journey out of the east, there are some prisoners who stand out, and their journey is most clearly expressed in their art.

On the eastern end of the Concord prison complex is a workshop known as HobbyCraft. There, prisoner-volunteers make some 1,000 toys per year for the U.S. Marine Corp’s “Toys-for-Tots” program. Several prisoners gifted in woodworking take part in the Toys-for-Tots project each Christmas. They donate their time, their talent and their own materials to create high quality toys and other wood creations for this project.

Among the prisoner-artisans is Mike, a 55-year-old man who has been in prison for over thirty years. Mike has donated his prodigious skill in woodworking for the Toys-for-Tots program. Here are two of his most popular creations:

If there has ever been anyone in your life for whom you have lost hope for redemption, then take some time to read the story of Pornchai Moontri told in “Bangkok to Bangor, Survivor of the Night.” Pornchai’s story is a great example of the connection between conversion to a life of faith and rehabilitation.

Before Pornchai left prison for Thailand in late 2020, he spent his time studying theology through a scholarship program at Catholic Distance University. His creations in the HobbyCraft center have become legendary. Pornchai has mastered the art of model shipbuilding, and was designated a Master Craftsman in basic woodworking. Here are some of his most popular creations:

Two of the magnificent ships he designed and built last year were donated after being featured at the annual Newport Arts Festival. One of Pornchai’s creations was a replica of the U.S.S. Constitution. He carved and fitted each of its over 600 parts, and spent some 2,000 hours on the design, construction and rigging.

One of the first edicts in the Puritan’s Charter for their settlement in New England was to prohibit any observance of Christmas. As these and other prisoners have demonstrated on their journey out of the east of Eden, Christmas became very real after their Advent of the heart.

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Note from Fr. Gordon MacRae: Thank you for reading and sharing this post. December 8, the Solemnity of the Assumption honors the Immaculate Conception, and four days later on December 12 is a most important Feast Day for the Church of the Americas. Honor our Mother by reading and sharing,

A Subtle Encore from Our Lady of Guadalupe

You may also like these related posts linked in the post above:

The True Story of Thanksgiving: Squanto, the Pilgrims, and the Pope

Upon a Midnight Not So Clear, Some Wise Men from the East Appear

In the Absence of Fathers: A Story of Elephants and Men

For Fr. John Tabor, the Path to Priesthood Was War

Jaffrey, New Hampshire native Father John Tabor was called by God from the U.S. Navy at the Fall of Saigon to a half century of priesthood in Vietnam and Thailand.

November 30, 2022 by Fr. Gordon MacRae

Some time ago, I introduced a post by citing a famous 1990s play and movie by John Guare entitled, Six Degrees of Separation. In the film version, actor Will Smith played the central character, a young man who insinuated himself into the lives of a wealthy Manhattan couple by pretending to be the son of American actor, Sidney Poitier. The hoodwinked couple were so enthralled by what they thought was a fortuitous connection to a Hollywood star that they invited their wealthy friends to witness the new relationship. It was a con man’s dream.

The play and film introduced a theory that many came to believe was a valid sociological principle. It was the notion that the paths of all human beings are somehow connected by no more than six degrees of separation from each other. As the world grew smaller in the Internet age, the idea took on an aura of universal truth. It might even be true, for all I know, but it started off not as science, but as faith.

I have written of two examples. The path of my friend, Pornchai Moontri, my roommate of 16 years here, is separated from that of Saint Padre Pio by just two degrees. Pornchai’s Godfather, the late Pierre Matthews from Belgium, met and was blessed by Padre Pio at age 16. I wrote of their strange encounter in “With Padre Pio When the Worst that Could Happen Happens.”

Perhaps more profound and surprising, just after I wrote a popular science post about the origins of the Cosmos some years ago I learned that Pornchai is also separated by only two degrees from the famous mathematician-physicist, Fr. Georges Lemaitre, who discovered the Big Bang origin of the Universe. Father Lemaitre was a close friend of Pornchai’s Godfather’s parents who sent us several photos of them together. I wrote of the astronomical odds against such a development in “Fr. Georges Lemaitre: The Priest who Discovered the Big Bang.”

According to the theory, these two accounts left me also with only two degrees of separation from both Padre Pio and Father Lemaitre, two famous figures about whom I had been writing. It was mind-boggling, but it was never a legitimate scientific theory at all. For most people, threads of connection between people are mere coincidence. For others, they are the subtle threads of what I have called the Great Tapestry of God.

I subscribe to the latter view, but we should not try to reduce these threads to the limits of science. They are instead, for many, evidence of actual grace — perhaps more connected to a Scriptural mystery: “Faith is the substance of things hoped for, the evidence of things unseen” (Hebrews 11:1). People of true faith find meaning in these connections that science overlooks.

Priesthood in a Time of War

One of these unusual threads of connection just manifested itself in my life. The November/December 2022 issue of Parable magazine, a news publication from my diocese, had as its cover story a tribute to Father John Tabor entitled, “Soldier to Servant.” My path has crossed with that of Father Tabor several times in life, but we have never actually met.

Several years older than me, John Tabor graduated from Conant High School in Jaffrey, New Hampshire in 1964. I graduated at age 16 from a Boston area high school in 1970. His path took him to the U.S. Navy and to war in Vietnam. Mine did not. I was too young at graduation to go to war, and by the time I could, the war was over.

Father Tabor’s priestly vocation was shaped by a war in which he survived several near death encounters. One of them involved a military jeep he was driving in a war zone in Da Nang. It broke down right in front of a small Catholic church where he sought the help of a local priest to repair it. A short distance down the same road on the same day, a land mine exploded that would have killed him, but John missed it because he and the priest were slow making the needed repair. It was then that John gave serious thought to something that passed only fleetingly through his mind back in high school.

In the late 18th Century, France colonized Vietnam and remained in power as an occupying force until 1954. The long French occupation of Vietnam had the unintended effect of introducing Catholicism to the Vietnamese. As a result, many Vietnamese today practice Catholic faith with great reverence. A quarter century after the French departed from Vietnam, Father John Tabor was deeply moved by the depth of Catholic faith among the people of this war-torn country.

When the war was over, and his tour of duty in the Navy ended, John Tabor wrote to his family in New Hampshire to tell them of his decision to remain in Vietnam to study for the priesthood. He immersed himself in the Vietnamese language and became fluent. Father Tabor was ordained for the Diocese of Da Nang in 1974.

In that same year half a world away, my own path to priesthood had just begun. Five years later in 1979, during theological studies at St. Mary’s Seminary and University in Baltimore, my closest friend was Tran, a Vietnamese seminarian who had been a student during the war in the seminary in Da Nang. I tutored Tran in English so he could complete his studies. Like Father Tabor, Tran, had been forced to flee Vietnam after the Fall of Saigon under the post-war oppression of the communist North Vietnamese in 1975. He brought years of war trauma with him.

Tran had been one of hundreds of thousands forced to flee Vietnam among the famous “Boat People” whose struggle for freedom and survival captured the world’s attention. During seminary studies in Baltimore, Tran often spoke to me about Father John Tabor the American priest who taught English to Vietnamese seminarians at the seminary in Da Nang where Father Tabor first ministered.

Also among the Boat People fleeing communist Vietnam was a young high school student named John Hung Le. He is known to our readers today as a heroic priest in the Missionary Society of the Divine Word and the founder of the Vietnamese Refugee Project of Thailand. He is also the priest who helped to sponsor Pornchai Moontri upon his arrival in Thailand in 2021 and continues to support his repatriation today.

The Fall of Saigon, the surrender of the South Vietnamese to Northern Communist Vietnam took place on April 30, 1975. The Viet Cong tanks and troops soon began pouring into downtown Saigon — now called Ho Chi Minh City — and spread toward Da Nang. I vividly recall news footage of waves of U.S. Marine and Air Force helicopters. They flew 6,400 military and civilian evacuees from Saigon to a 40-vessel armada waiting 15 miles off the coast of South Vietnam.

American helicopters swept into Saigon just after dawn to retrieve 30 marines from the U.S. Embassy rooftop completing the final evacuation of about 900 Americans and more than 5,000 Vietnamese. Four American marines died during the final hours of the U.S. presence in Vietnam. Two were killed in a heavy morning bombardment of Tan Son Nhut Air Base when a rocket hit the compound of the U.S. defense attache’s office where they were on guard. The other two died during the evacuation when their helicopter plunged into the South China Sea.

Several Americans, including some brave newsmen, decided to stay. Hundreds of desperate Vietnamese civilians swarmed into the U.S. embassy compound in Saigon and onto the roof after the marines had left. The roof of a nearby building also served as an emergency helipad where several hundred South Vietnamese civilians waited in hopes that there would be more helicopters to rescue them away from the coming communist oppression. They waited in vain.

Udon Thani, Thailand

Also left behind, by his own choice, was Father John Tabor who had been ordained for the Diocese of Da Nang just ten months earlier in 1974. Though now fluent in spoken and written Vietnamese, he nonetheless knew that as an American he must leave Vietnam quickly. It would not be by sea. He made his way across a border into Laos, then north to the Capital, Vientiane. From there he crossed the border into Thailand where he was canonically received into the northern Thai Diocese of Udon Thani in 1975.

For historical context for our readers, at the time Father Tabor arrived in Udon Thani, just a short distance to the south in Non Bhua Lamphu, Thailand, two-year-old Pornchai Moontri had become an orphan. That complex story was told to wide acclaim in “Bangkok to Bangor, Survivor of the Night.”

Diplomatic relations between the U.S. and the Communist government of Vietnam were not restored until 1995. Father Tabor ministered in Udon Thani, Thailand for the next 47 years. After seeing him last month on the cover of Parable in my diocese, I had a friend help me send an email message to Father John Hung Le in Thailand. I told him what I had read of the story of Father Tabor and of how he had come to New Hampshire to visit his twin brother after an absence of fifty years. I asked Father John if his path had ever crossed with that of Father Tabor who was originally from New Hampshire.

The message that came back the next day contained attachments which our editor then sent to the GTL tablet in my cell. The first was a photo of Pornchai who had been helping Father John to distribute food to Vietnamese refugee families that day. The second was the photo above of Fathers John Le and John Tabor. “We had lunch together today,” said Father John. By coincidence they met in Bangkok that very morning when Father Tabor had a required checkup upon his return to Thailand from New Hampshire.

It turned out that they are old friends whose respective paths had taken them from the terrors of war into the priesthood of Jesus Christ on the frontier of Catholic missionary service in Southeast Asia. Father John Le’s community, the Society of the Divine Word, has long had a base in Udon Thani, the most northern region of Thailand along the border with Laos very near Pornchai’s childhood home. These are heroic priests whose selfless lives have been on the front lines of service to the Lord among the poorest of the poor for decades. I am humbled to know them.

In his recent message, Father John Le told me that he and my friend, Pornchai had met that evening with Father John’s Provincial Superior on his annual visitation from the Society of the Divine Word. The connectedness of our interwoven paths is staggering. I can only make sense of it through a single line in a prayer. It is the prayer of St. John Henry Newman that I wrote about some months ago in “Divine Mercy in a Time of Spiritual Warfare.” The prayer is entitled, “Some Definite Service”:

“God has created me to do Him some definite service. He has committed some work to me which he has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next. I am a link in a chain, a bond of connection between persons.”

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Father John Tabor’s route from Da Nang, Vietnam through Laos to Udon Thani, Thailand

Note from Father Gordon MacRae:

Please keep Father John Tabor, Father John Hung Le, SVD, and Pornchai Moontri in your prayers. Over several months, readers have generously sent me gifts to be applied to Father John’s Refugee Project and the support of Pornchai’s repatriation to Thailand after 36 years. I have saved your recent gifts in support of Father John’s ministry until they amounted to $1,000 U.S.D. We just sent this amount to Father John who expressed his deeply felt gratitude (as do I!). That amount is equal to 30,000 Thai Baht which greatly assists him in bulk food and medical supply purchases for the Vietnamese refugee children and families of Thailand. During this time of global inflation, your sacrifices have made a difference. Thank you.

To assist in this project, please scroll through our SPECIAL EVENTS page for information.

Thank you for reading and sharing this post. You may also like the related links cited in this post:

Washington and the Vatican Strengthen Ties with Vietnam — National Catholic Register, October 8, 2023

A Struggling Parish Builds an Advent Bridge to Thailand

Divine Mercy in a Time of Spiritual Warfare

Dragged Into Thanksgiving Kicking and Screaming

Even when inflation deepens our need, even when politics rage around us, even when unjustly in prison at Thanksgiving for 30 years, there is cause for gratitude.

Thanksgiving by Fr. Gordon MacRae

One year ago, I wrote a post entitled, “A Struggling Parish Builds an Advent Bridge to Thailand.” It was about a selfless decision of Father Tim Moyle and the people of St. Anne Parish in rural Mattawa, Ontario. They set aside their own parish needs during Advent 2021 to raise funds to assist Father John Hung Le, a friend and Society of the Divine Word Missionary and the sole provider for the Vietnamese Refugees of Thailand. He serves some of the poorest of the world’s poor.

Father Tim and his parish got the idea for the project from reading Beyond These Stone Walls. The Advent project was a wonderful success, not only for the refugees, but also for the parish and for us, and in more ways than we yet even know.

Several months later, I wrote about the end result of this great endeavor in a post entitled, “February Tales and a Corporal Work of Mercy in Thailand.” Each event in this story carved out a path to other events which, on their surface, seemed not to be connected at all, but underneath we found profound meaning. In that post, I recalled a book that I read over a half century ago. It set in motion many paths which still make connections today. The book was The Once and Future King. Here is an excerpt from what I wrote of it in 2021:

I was sixteen years old for most of my senior year in high school growing up on the North Shore of Boston in 1969. I was a full year younger than most of my class. There are many events that stand out about that year, but one that I remember most was an adventure in British literature that I found in The Once and Future King, the classic novel of the Arthurian legend by T.H. White first published in 1939.

In my inner city public high school, The Once and Future King was required senior year reading. Most of my older peers groaned at its 640 pages, but I devoured it. The famed novel is the story of King Arthur, the Sword in the Stone, the Knights of the Round Table, and the quest for the Holy Grail — all based on the medieval Morte d’Arthur by Sir Thomas Mallory in the 16th Century. By the time I was half way through it at 16, I had completely forgotten that I was forced to read it and obliged to resent it.

I found a worn and tattered copy some 50 years later in a prison law library where I am the legal clerk. I took it back to my cell for a weekend to see if it held up against the test of time. It did so admirably, and I devoured it for the second time in my life. I was astonished by how well I remembered the plot and every character. I was reunited with my favorites, the Scottish knights and brothers Sirs Gawain, Agravaine, Gareth and Gaheris. A few days after I began to read it anew, I came upon one of the popular Marvel X-Men movies and noted with surprise that the character, Magneto, was reading The Once and Future King in his prison cell.

The backdrop of my first reading of the book at age 16 in 1969 was the chaos of my teenage life in a troubled inner city high school. Protests and riots against the Vietnam war were daily fare. I was just then beginning to take seriously the Catholic heritage to which I previously gave only Christmas and Easter acknowledgment, and I was tasked with restoring my newly recovered faith in the heat of division following the Second Vatican Council.

The Once and Future King was set in a time when the Church and the agrarian society of our roots lived in rhythmic harmony. The Church’s liturgical year is itself a character always in the background of the story. Too many of its signs and wonders have since been sadly set aside. I don’t think we are better off for that experiment and I remember wondering at age 16 whether we might one day regret it. That day is today.

It was on the Feast of Candlemas that Arthur drew the sword from the stone to become King Arthur. We don’t call it Candlemas any longer, but the day has a fascinating history. The Mass of Blessing of Candles takes place on the 2nd of February. Today we call it the Presentation of the Lord recalling the Purification of Mary forty days after Christmas as she brought the newborn Christ to Simeon in the Gospel (Luke 2: 22-35). It was the fulfillment of a ritual law set down in the Book of Leviticus (12:1-8). The purification was strictly a faithful fulfillment of the law and had no connection to moral failures or guilt.

“And his father and mother marveled at what was said about him; and Simeon blessed them and said to Mary his mother, ‘Behold, this child is set for the falling and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed.’”

— Luke 2:33-35

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A Tale of Thanksgiving

“Sometimes, life seems to be unfair.” That was what Merlyn said to Young Arthur in The Once and Future King. This quote was the introduction to a story within the story that I read long ago. For over half a century, the details of the story were always with me, engraved verbatim in my memory, but for the life of me, I could not recall exactly where and when I first read it. I stumbled upon it a half century later when I was writing the post described above. It was in The Once and Future King. It’s a story about Divine Providence, and it’s a perfect allegory for Thanksgiving.

The brief story within the story impacted me deeply at age 16, perhaps mostly because I thought then that sometimes life really is unfair. That fact has been reaffirmed for me countless times since. Here is the story just as Merlyn told it to young Arthur who, prior to extracting the Sword in the Stone, was known simply and humbly as “the Wart”:

“Sometimes,” Merlyn said, “life does seem to be unfair. Do you know the story of Elijah and the Rabbi Jachanan?” “No,” said the Wart.” He sat down resignedly upon the most comfortable part of the floor, perceiving that he was in for something like the parable of the looking glass.

“This Rabbi,” said Merlyn, “went on a journey with the Prophet Elijah. They walked all day and at nightfall they came to the humble cottage of a poor man whose only treasure was a cow. The poor man ran out of his cottage, and his wife ran too, to welcome the strangers for the night and to offer them the simple hospitality which they were able to give in straightened circumstances.

“Elijah and the Rabbi were entertained with plenty of cow’s milk, sustained by homemade bread and butter, and they were put to sleep in the best bed while their kindly hosts lay down before the kitchen fire. But in the morning, the poor man’s cow was dead.

“As they walked later, the Rabbi was unable to keep silent any longer. He begged the Prophet Elijah to explain the meaning of his dealings with human beings.

“In regard to the poor man who received us so hospitably,” said the Prophet, “it was decreed that his wife was to die that night but in reward for his goodness, God took his cow instead. I repaired the wall of the rich miser because a chest of gold was concealed at the place where it was crumbling. If the miser had repaired the wall himself, he would have discovered the treasure. So say not therefore to the Lord, ‘What doest Thou?’ but instead say in your heart, ‘Must not the Lord of all the Earth do right?’”

— T.H. White, The Once and Future King, pp 88-89

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Sometimes things are just not as they seem. Profound meaning and purpose can be found even in the greatest disappointments and suffering. God gives us the grace to bear these for a Divine End known only to Him, but sometimes also revealed in time to us. Divine Providence is exemplified with power and grace in a post that has become our Thanksgiving classic, and I hope it gives you perspective in whatever you suffer in life. I will post it here tomorrow.

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Note from Fr. Gordon MacRae:

Please visit our SPECIAL EVENTS Page for news on how to help us. Thank you for reading and sharing this post. I have recently received several letters from newer readers who thank me for adding links to related posts at the end of newer ones. The BTSW Public Library is open 24 hours a day, seven days a week for perusal of dozens of older posts.

I especially recommend the following categories:

Sacred Scripture

Behold Your Mother

Inside the Vatican

The Lying, Scheming Altar Boy on the Cover of Newsweek

A 2016 Newsweek cover story by Ralph Cipriano exposed how a Catholic sex abuse fraud made Fr Charles Engelhardt a martyr, and con man Daniel Gallagher a millionaire.

November 14, 2022 by Fr. Gordon MacRae

Note from Fr. Gordon MacRae: It is very rare that we have two posts in a week. I first wrote this story in 2016. Fr. Charles Engelhardt died chained to a Pennsylvania prison medical unit gurney on November 15, 2014. I wanted to honor him with the truth, but in the years since this post was first written, so much more of this truth has come to light. In the time since his death, his Philadelphia prosecutor, Seth Williams, was the subject of a 23-count federal indictment for fraud, bribery and other charges. He took a plea deal and went to federal prison. Fr. Charles Engelhardt refused a plea deal and died in prison.

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This post has a most urgent preface, one that arrived in the mail just as I sat down to type. It was a single page sent to me by BTSW reader Helen, a frequent commenter from Pennsylvania who wrote across the top of the page, “Father Gordon, your face could be on this print.” No, Helen, it could not! The face on that printed page is someone I once met at a pivotal time in my life as a priest, but the sender could not have known that. Helen simply stumbled upon a quote she thought I ought to see, and she was right. The face and the quote on that page belong to the late Father John Hardon, SJ (1914–2000), an American Jesuit priest whose cause for beatification has begun with a recognition in Rome that he is held to be a Servant of God.

Father Hardon and I met in 1989 by “coincidence,” if you still believe in such things. I don’t, but how and why we met is another post for another day. Suffice it for now to say that it was an encounter I could not forget, and when I saw his face on that printed page, and read the words attributed to him, it seemed as though he once again stood next to me with a firm grip upon my shoulder. The quote expresses perfectly why I must write this post, why you must read it, and why together we must share it boldly, and as far and wide as we can make it travel. I took Father Hardon’s words to be a directive, and so should you. Here is the quote:

“Our duty as Catholics is to know the truth; to live the truth; to defend the truth; to share the truth with others; and to suffer for the truth.”

— Father John Hardon

I have long hoped, during the years of media coverage of Catholic scandal, that someone else in the news media might join the ranks of Dorothy Rabinowitz among journalists with a spinal column. It seems I had overlooked Ralph Cipriano. For some time now, he has been covering events in Philadelphia for BigTrial.net, his outstanding Philadelphia Trial Blog. Some time ago, Mr. Cipriano published a major media event in a Newsweek cover story entitled “Catholic Guilt? The Lying, Scheming Altar Boy Behind a Lurid Rape Case” (Jan. 20, 2016).

This is a dark story, and a painful one, and for any number of reasons you might be tempted to click it away at this point, please don’t, for it became a matter not only of justice, but of life and death. Ralph Cipriano’s Newsweek article arrived in my mail on the same day as the above quote from Servant of God, Father John Hardon, and I knew instantly that I had to write about this.

Reading through the Newsweek piece was a vivid experience of déjà vu because I have written of some aspects of this story in a post entitled, “The Path of Sabrina Rubin Erdely’s Rolling Stone.” It was an account of how a good, kind and much loved Pennsylvania priest, Father Charles Engelhardt, was martyred in prison as a result of greed, false witness and prosecutor misconduct. It is this same story that Ralph Cipriano covered in Newsweek, and both are to be commended for some courageous against-the-tide reporting. The Church and priesthood are indebted to Newsweek for presenting this story so boldly in a leading secular media venue while so much of the Catholic press crossed to the other side on the road to Jericho.

Father Charles Engelhardt died in a prison medical unit on November 15, 2014, and the full telling of this story is all that will bring meaning and purpose to his death.

So be brave, please, and read this post to the end, then share it every way you can. Do this, please, to honor the Servant of God who just told us that our duty as Catholics is to know, defend, and share the truth. Do this, please, to honor Father Charles Engelhardt who suffered for the truth and for his priesthood, a suffering that cost him his life.

Rolling Stone’s Sabrina Rubin Erdely

A Rolling Stone Gathers No Facts, Just Dirt

I’d like to think that I have approached this story as Ralph Cipriano did, with cool journalistic detachment, but I now admit that’s very hard to do when the story has a Kafkaesque ring that is all too familiar to me. I was admittedly angry and not at all detached when I wrote the heading for this section, “A Rolling Stone Gathers No Facts, Just Dirt,” a fact conveyed in my Search Engine summary for the post linked in the section above:

“A federal jury found Rolling Stone liable for defamation, and Sabrina Rubin Erdely for actual malice, but their earlier malice cost the life of an innocent priest.”

Today, I find myself no less angry revisiting it. It told the tale of how Sabrina Rubin Erdely’s infamous November 19, 2014 Rolling Stone article, “A Rape on Campus” came unraveled as her account of serial rape at the University of Virginia was debunked and widely exposed as grossly inaccurate and misinformed. Ms. Erdely fell for the story of “Jackie,” took it at face value, and ran with it — doing much damage not only to UVA and its students, but to the field of journalism itself.

Since I first wrote of this, the University of Virginia and its Phi Kappa Psi fraternity have filed multi-million dollar libel and slander lawsuits naming Sabrina Rubin Erdely and Rolling Stone magazine as defendants. Both have since suffered serious losses in journalistic credibility. Rolling Stone magazine has since retracted Ms. Erdely’s account of a lurid frat house serial rape case at UVA. Her Rolling Stone article, “A Rape on Campus,” is today widely seen as grossly irresponsible and agenda-driven slander masked as journalism.

However, Mr. Cipriano’s bold Newsweek cover story is the first hint of media clamor to revisit Ms. Erdely’s other Rolling Stone fraud, “The Catholic Church’s Secret Sex Crime Files” in which she introduced “Billy Doe,” a purported victim of violent and horrific sexual abuse by several Pennsylvania Catholic priests. Billy Doe, granted anonymity by Rolling Stone and everyone else in the news media, was described by Ms. Erdely as “a sweet, gentle kid with boyish good looks” who had been callously “passed around” from predator to predator in the Philadelphia Archdiocese. The story eventually resulted in $5 million in settlements for Billy Doe while landing three innocent Catholic priests in prison.

One of those priests was Father Charles Engelhardt whose decision to stand by the truth against Billy Doe’s $5 million fraud cost this good priest his life. As journalist Ralph Cipriano reveals in Newsweek, Father Engelhardt refused pre-trial plea deals including one deal on the eve of trial that would have resulted in no time in prison and a sentence of simple “community service.” Father Engelhardt chose the truth, and he chose to suffer for the truth. He instead was sentenced to a term of six to twelve years in prison “because he would not perjure himself by pleading guilty ‘to make a deal,’ to admit to a crime he did not commit.” In “Handcuffs and a Hospital Bed,” a November 17, 2014 posting at his “Big Trial” blog, Cipriano wrote:

“For Father Charles Engelhardt, the ordeal is finally over. The 67-year-old priest died at 8:30 PM Saturday night [November 15, 2014] an inmate at the State Correctional Institution in Coal Township [PA] where he served nearly two years of a 6-to-12 year sentence.”

Daniel Gallagher after his $5 million fraud took the life of Father Charles Engelhardt.

Daniel in the Liars’ Den

The man dubbed “Billy Doe” by Sabrina Rubin Erdely and Rolling Stone magazine — while shielding his true identity and character from view in all this — is Daniel Gallagher. Today he is a free man living in Florida where he settled into a lifestyle bankrolled by $5 million in settlements from the Archdiocese of Philadelphia and, in part, its insurers. Gallagher lives free from scrutiny and the long arm of the law because the DA, judge, and news media in Philadelphia all got behind this case, but remain unable to surrender enough of their hubris to stop covering for him, to admit to their pursuit of “trophy justice,” and to allow the facts to invade their field of vision. Sometimes the meting out of justice comes down, not to facts, but to mere ego.

In his riveting Newsweek article, and in “Newsweek’s Cover Boy Makes a Media Splash” on his BigTrial.net blog (Jan. 28, 2016) Ralph Cipriano pursued the truth about who and what Daniel Gallagher is. From his claims of serial victimhood to his ever changing accounts of abuse, to his vague and amorphous facts and stories, to his most recent (and most troubling) psychiatric profile, Daniel Gallagher is exposed as

“chronically maladjusted, immature, self-indulgent, manipulating others to his own ends, refusing to accept responsibility for his own problems, exaggerating, grandiose, hedonistic, impulsive, manipulative and self-serving, paranoid, delusional…”

And the list doesn’t stop there. Gallagher pulled off a con man’s dream when he got a DA and judge to agree that his 23 failed stints in drug treatment were all someone else’s fault. In a Linkedin article, “A Weapon of Mass Destruction,” I quoted a prison inmate who reacted to the flood of decades-old claims against priests with a dose of brutal self-honesty about his own proclivities and enablers:

“So let me get this straight. If I say that some priest touched me funny all those years ago, I’ll be seen as a victim, I’ll be paid for it, and my life will be his fault instead of mine? Do you have any idea how tempting this is?”

— A prison inmate

Daniel Gallagher’s claim of having passed polygraph tests also now appears to be no more truthful than his claim of being passed from priest to priest. No one but his contingency lawyer claims to have seen polygraph results, and efforts to obtain them have been met with silence. Meanwhile, Father Charles Engelhardt DID take polygraph tests, and passed them conclusively, as did other priests in Daniel Gallagher/Billy Doe’s sights. (And for what it is worth, so did I).

Readers of Beyond These Stone Walls should find a loud and clear ring of the familiar in all this. Everything now said of Daniel Gallagher in these reports has been said of Thomas Grover, my accuser trial. And it has all been said of Shamont Lyle Sapp, a con man who landed settlements from accusing four priests in four different states until he was exposed by a U.S. attorney and a journalist with integrity. I take no credit, but he was also exposed by me in my Linkedin article cited above.

This particular rolling stone about Daniel Gallagher and Father Charles Engelhardt, was sent downhill by Sabrina Rubin Erdely who has since been found liable for “actual malice” and “disregard for truth” by a judge in the University of Virginia story. The rolling stone about Father Engelhardt had a long path. It rolled all the way Down Under to Australia where elements of the story were duplicated and reused by prosecutors and the media in Australia to condemn an even greater trophy, Cardinal George Pell. I wrote of the glaring similarities in the two cases in “Was Cardinal George Pell Convicted on Copycat Testimony?” It turned out that indeed he was, and Australia’s highest court exonerated him after 400 days in prison.

Thanks to Ralph Cipriano and Newsweek magazine, some honest media has taken notice of the Daniel Gallagher scam, but not in time to save the life of Father Charles Engelhardt. Still, these revelations of truth bring immense comfort to those still charged with clearing this good priest’s good name. But there’s more than that at stake here. You have been duped. Our Church has been duped, and cast aside in the public square in the process. The truth is a value in its own right, and we owe it to ourselves to learn it and share it.

I can only thank Ralph Cipriano and Newsweek for taking this on, and for telling a truth most in the news media have shunned. Take a little time, please, and read the Newsweek article and Mr. Cipriano’s BigTrial.net blog, and share a link to this post with others. I know one Servant of God who will smile upon you for it.

Of Saints and Souls and Earthly Woes

For Catholics, the month of November honors our beloved dead, and is a time to reinforce our civil liberties especially the one most endangered: Religious Freedom.

November 2, 2022 by Fr. Gordon MacRae

A lot of attention has been paid to a recent post by Pornchai Moontri. Writing in my stead from Thailand, his post was “Elephants and Men and Tragedy in Thailand.” Many readers were able to put a terrible tragedy into spiritual perspective. Writer Dorothy R. Stein commented on it: “The Kingdom of Thailand weeps for its children. Only a wounded healer like Mr. Pornchai Moontri could tell such a devastating story and yet leave readers feeling inspired and hopeful. This is indeed a gift. I have read many accounts of this tragedy, but none told with such elegant grace.”

A few years ago I wrote of the sting of death, and the story of how one particular friend’s tragic death stung very deeply. But there is far more to the death of loved ones than its sting. A decade ago at this time I wrote a post that helped some readers explore a dimension of death they had not considered. It focused not only on the sense of loss that accompanies the deaths of those we love, but also on the link we still share with them. It gave meaning to that “Holy Longing” that extends beyond death — for them and for us — and suggested a way to live in a continuity of relationship with those who have died. The All Souls Day Commemoration in the Roman Missal also describes this relationship:

“The Church, after celebrating the Feast of All Saints, prays for all who in the purifying suffering of purgatory await the day when they will join in their company. The celebration of the Mass, which re-enacts the sacrifice of Calvary, has always been the principal means by which the Church fulfills the great commandment of charity toward the dead. Even after death, our relationship with our beloved dead is not broken.”

That waiting, and our sometimes excruciatingly painful experience of loss, is “The Holy Longing.” The people we have loved and lost are not really lost. They are still our family, our friends, and our fellow travelers, and we shouldn’t travel with them in silence. The month of November is a time to restore our spiritual connection with departed loved ones. If you know others who have suffered the deaths of family and friends, please share with them a link to “The Holy Longing: An All Souls Day Spark for Broken Hearts.”

The Communion of Saints

I’ve written many times about the saints who inspire us on this arduous path. The posts that come most immediately to mind are “A Tale of Two Priests: Maximilian Kolbe and John Paul II,” and more recently, “With Padre Pio When the Worst that Could Happen Happens.” Saint Maximilian Kolbe and Saint Padre Pio inspire me not because I have so much in common with them, but because I have so little. I am not at all like them, but I came to know them because I was drawn to the ways they faced and coped with adversity in their lives on Earth.

Patron saints really are advocates in Heaven, but the story is bigger than that. To have patron saints means something deeper than just hoping to share in the graces for which they suffered. It means to be in a relationship with them as role models for our inevitable encounter with human trials and suffering. They can advocate not only for us, but for the souls of those we entrust to their intercession. In the Presence of God, they are more like a lens for us, and not dispensers of grace in their own right. The Protestant critique that Catholics “pray to saints” has it all wrong.

To be in a relationship with patron saints means much more than just waiting for their help in times of need. I have learned a few humbling things this year about the dynamics of a relationship with Saints Maximilian Kolbe and Padre Pio. I have tried to consciously cope with painful things the way they did, and over time they opened my eyes about what it means to have their advocacy. It’s an advocacy I would not need if I were even remotely like them. It’s an advocacy I need very much, and can no longer live without.

I don’t think we choose the saints who will be our patrons and advocates in Heaven. I think they choose us. In ways both subtle and profound, they interject their presence in our lives. I came into my unjust imprisonment over 28 years ago knowing little to nothing of Saints Maximilian Kolbe and Padre Pio. But in multiple posts at Beyond These Stone Walls I’ve written of how they made their presence here known. And in that process, I’ve learned a lot about why they’re now in my life. It is not because they look upon me and see their own paths. It’s because they look upon me and see how much and how easily I stray from their paths.

I recently discovered something about the intervention of these saints that is at the same time humbling and deeply consoling. It’s consoling because it affirms for me that these modern saints have made themselves a part of what I must bear each day. It’s humbling because that fact requires shedding all my notions that their intercession means a rescue from the crosses I’d just as soon not carry.

Over the last few years, I’ve had to live with something that’s very painful — physically very painful — and sometimes so intensely so that I could focus on little else. In prison, there are not many ways to escape from pain. I can purchase some over-the-counter ibuprophen in the prison commissary, but that’s sort of like fighting a raging forest fire with bottled water. It’s not very effective. At times, the relentless pain flared up and got the better of me, and I became depressed. There aren’t many ways to escape depression in prison either. The combination of nagging pain and depression began to interfere with everything I was doing, and others started to notice. The daily barrage of foul language and constantly loud prison noise that I’ve heard non-stop for over 28 years suddenly had the effect of a rough rasp being dragged across the surface of my brain. Many of you know exactly what I mean.

So one night, I asked Saint Padre Pio to intercede that I might be delivered from this awful nagging pain. I fell off to sleep actually feeling a little hopeful, but it was not to be. The next morning I awoke to discover my cross of pain even heavier than the night before. Then suddenly I became aware that I had just asked Padre Pio — a soul who in life bore the penetrating pain of the wounds of Christ without relief for fifty years — to nudge the Lord to free me from my pain. What was I thinking?! That awareness was a spiritually more humbling moment than any physical pain I have ever had to bear.

So for now, at least, I’ll have to live with this pain, but I’m no longer depressed about it. Situational depression, I have learned, comes when you expect an outcome other than the one you have. I no longer expect Padre Pio to rescue me from my pain, so I’m no longer depressed. I now see that my relationship with him isn’t going to be based upon being pain free. It’s going to be what it was initially, and what I had allowed to lapse. It’s the example of how he coped with suffering by turning himself over to grace, and by making an offering of what he suffered.

A rescue would sure be nice, but his example is, in the long run, a lot more effective. I know myself. If I awake tomorrow and this pain is gone forever, I will thank Saint Padre Pio. Then just as soon as my next cross comes my way — as I once described in “A Shower of Roses” — I will begin to doubt that the saint had anything to do with my release.

His example, on the other hand, is something I can learn from, and emulate. The truth is that few, if any, of the saints we revere were themselves rescued from what they suffered and endured in this life. We do not seek their intercession because they were rescued. We seek their intercession because they bore all for Christ. They bore their own suffering as though it were a shield of honor and they are going to show us how we can bear our own.

For Greater Glory

Back in 2010 when my friend Pornchai Moontri was preparing to be received into the Church, he asked one of his “upside down” questions. I called them “upside down” questions because as I lay in the bunk in our prison cell reading late at night, his head would pop down from the upper bunk so he appeared upside down to me as he asked a question. “When people pray to saints do they really expect a miracle?” I asked for an example, and he said, “Should you or I ask Saint Maximilian Kolbe for a happy ending when he didn’t have one himself?”

I wonder if Pornchai knew how incredibly irritating it was when he stumbled spontaneously upon a spiritual truth that I had spent months working out in my own soul. Pornchai’s insight was true, but an inconvenient truth — inconvenient by Earthly hopes, anyway. The truth about Auschwitz, and even a very long prison sentence, was that all hope for rescue was the first hope to die among any of its occupants. As Maximilian Kolbe lay in that Auschwitz bunker chained to, but outliving, his fellow prisoners being slowly starved to death, did he expect to be rescued?

All available evidence says otherwise. Father Maximilian Kolbe led his fellow sufferers into and through a death that robbed their Nazi persecutors of the power and meaning they intended for that obscene gesture. How ironic would it be for me to now place my hope for rescue from an unjust and uncomfortable imprisonment at the feet of Saint Maximilian Kolbe? Just having such an expectation is more humiliating than prison itself. Devotion to Saint Maximilian Kolbe helped us face prison bravely. It does not deliver us from prison walls, but rather from their power to stifle our souls.

I know exactly what brought about Pornchai’s question. Each weekend when there were no programs and few activities in prison, DVD films were broadcast on a closed circuit in-house television channel. Thanks to a reader, a DVD of the soul-stirring film, “For Greater Glory” was donated to the prison. That evening we were able to watch the great film. It was an hour or two after viewing this film that Pornchai asked his “upside-down” question.

“For Greater Glory” is one of the most stunning and compelling films of recent decades. You must not miss it. It’s the historically accurate story of the Cristero War in Mexico in 1926. Academy Award nominee Andy Garcia portrays General Enrique Gorostieta Delarde in a riveting performance as the leader of Mexico’s citizen rebellion against the efforts of a socialist regime to diminish and then eradicate religious liberty and public expressions of Christianity, especially Catholic faith.

If you haven’t seen “For Greater Glory,” I urge you to do so. Its message is especially important before drawing any conclusions about the importance of the issue of religious liberty now facing Americans and all of Western Culture. As readers in the United States know well, in a matter of days we face a most important election for the future direction of Congress and the Senate.

“For Greater Glory” is an entirely true account, and portrays well the slippery slope from a government that tramples upon religious freedom to the actual persecution, suppression and cancelation of priests and expressions of Catholic faith and witness. If you think it couldn’t happen here, think again. It couldn’t happen in Mexico either, but it did. We may not see our priests publicly executed, but we are already seeing them in prison without just cause, and even silenced by their own bishops, sometimes just for boldly speaking the truth of the Gospel. You have seen the practice of your faith diminished as “non-essential” by government dictate during a pandemic.

The real star of this film — and I warn you, it will break your heart — is the heroic soul of young José Luis Sánchez del Río, a teen whose commitment to Christ and his faith results in horrible torment and torture. If this film were solely the creation of Hollywood, there would have been a happy ending. José would have been rescued to live happily ever after. It isn’t Hollywood, however; it’s real. José’s final tortured scream of “Viva Cristo Rey!” is something I will remember forever.

I cried, finally, at the end as I read in the film’s postscript that José Luis Sánchez del Río was beatified as a martyr by Pope Benedict XVI after his elevation to the papacy in 2005. Saint José was canonized October 16, 2016 by Pope Francis, a new Patron Saint of Religious Liberty. His Feast Day is February 10. José’s final “Viva Cristo Rey!” echoes across the century, across all of North America, across the globe, to empower a quest for freedom that can be found only where young José found it.

“Viva Cristo Rey!”

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Note from Fr. Gordon MacRae: Our Faith is a matter of life and death, and it diminishes to our spiritual peril. Please share this post. You may also like these related posts to honor our beloved dead in the month of November.

Elephants and Men and Tragedy in Thailand

The Holy Longing: An All Souls Day Spark for Broken Hearts

The God of the Living and the Life of the Dead

A Not-so-Subtle Wake-Up Call from Christ the King

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