Travesty of Justice: The Ordeal of Father Gordon MacRae

by William Donohue, Ph.D., President of the Catholic League

God gives us all a cross to bear, but some are heavier than others. Few can match the weight of the one that Fr Gordon J MacRae has been carrying for three decades.

His troubles began in 1983. Father Gordon MacRae was working at a clinic for drug-addicted youths in New Hampshire when a 14-year-old told his psychotherapist that the priest had kissed him; there was nothing to the story, so nothing came of it. Three years later, when the young man was expelled from a Catholic high school for carrying a weapon, he started telling his counselor how MacRae had fondled him. It turns out that the adolescent was quite busy at the time making accusations: he said two male teachers also molested him. An investigation into all of these cases was made, and they were all dismissed.

Ten years after the first charges against MacRae were tossed, the same man resurfaced with new accusations. The preposterous nature of the charges meant they would go nowhere, but as fate would have it, they would nonetheless play a role in helping to bolster a criminal charge against MacRae one year later.

It wasn’t over for MacRae, not by a long shot. In 1988, a teenager at a hospital that treats drug abusers told the priest about sexual encounters he allegedly had at the hospital and then exposed himself. MacRae, taking no chances, reported this to his superiors. While they believed him, they nonetheless suspended him pending an investigation. But the effect that this incident had on a local detective was not sanguine. In fact, he proved to be a zealot who made it his duty to get all the goods on MacRae, even to the point of making some details up.

The detective went on a tear interrogating nearly two dozen boys whom MacRae had counseled — looking for dirt — but he came up empty. Then MacRae met a teenager who worked for the detective in a “family-owned business,” and whose mother worked for the police. The young man said MacRae had molested him after the priest turned him down for a loan of $75; the same teenager was accusing others of abuse. Under considerable pressure to end this ordeal —MacRae had no legal counsel and was interrogated for four-and-a-half hours— he signed a statement saying he had endangered the welfare of a minor. The detective, who wanted more, said, “though no actual molestation took place, there are various levels of abuse.” It must be noted that the accuser refused to speak to an FBI investigator about what happened, and his own brother said the whole thing was “a fraud for money.” This was the last time MacRae would allow himself to be framed.

It is not a matter of opinion to say the detective was obsessed with MacRae: the evidence convinced independent observers that he was. For example, when the priest received letters claiming he had abused a male youth, little did he know that the detective had authored the letters for the accuser. Also, it was learned subsequently that a witness signed a statement saying the detective had given him cash, offering “a large sum of money” to make a false claim against MacRae (this happened just before his trial). Word on the street was that the Catholic Church was writing checks to get accusations of priestly abuse off its desk, a process that kept feeding the next frenzy. MacRae was caught up in it, and his superiors were ever quick to clear themselves.

On September 23, 1994, Father Gordon MacRae was shackled and led out of Cheshire County Superior Court in Keene, New Hampshire. He had been convicted by a jury of sexual assaults that allegedly happened nearly twelve years earlier. The 41-year-old priest was sentenced to a prison term of 33 ½ to 67 years.

MacRae says he is innocent. So do those who have looked into his case. Count me among them. “I did not commit these crimes,” MacRae says. “In fact, no one did.” Pointedly, he maintains that he wasn’t the one on trial. “The priesthood itself was on trial. No evidence whatsoever was introduced to support the claims. My accuser committed a $200,000 fraud, the amount in settlement he received from my diocese.”

No one has covered this story better than Dorothy Rabinowitz, a columnist for The Wall Street Journal. MacRae’s accuser, Thomas Grover, has a history of theft, drugs, and violence. More than anyone else, he is responsible for the ordeal that MacRae has endured. He provided not a single witness, even though the alleged offenses took place in populated areas; the places were so busy that it is unlikely that no one would notice if something were awry. Moreover, Grover was coached by professionals, people more interested in getting a priest than justice. His attorney put him in touch with a counselor who came in quite handy. She stood at the back of the courtroom during Grover’s testimony, away from the sight of the jury, instructing him when to feign crying. On cue, he cried loudly, often at some length.

In the pretrial hearing, Grover went into high gear. He said MacRae chased him through a cemetery, trying to corner him. The priest also allegedly pointed a gun at Grover, threatening him if he told anyone about their encounter. Not to be outdone, MacRae supposedly chased Grover down the highway in his car.

At the trial, Grover said MacRae sexually abused him when he was 15-years-old during five episodes. Rabinowitz captures the essence of what was really going on. “Why, after the first horrifying attack,” she asks, “had Mr. Grover willingly returned for four more sessions, in each of which he had been forcibly molested? Because, he explained, he had come to each new meeting with no memory of the previous attack.” If this is not preposterous enough, the accuser said he had “out of body” experiences that blocked his recollection. Just as we might expect, Grover conveniently changed his story many times.

Before the trial, MacRae had twice been offered a plea deal, but he turned them down. Midway through the trial, he was offered another opportunity. It sounded reasonable: plead guilty and the sentence is one to three years; refuse and risk spending decades in prison. He refused for a third time. The trial moved forward and he was found guilty. The sentence was obscene: it was thirty times what the state had offered in the plea bargain.

Why do I believe MacRae is innocent, a veritable modern-day Job who has been treated unjustly by the authorities, both ecclesiastical and civil? MacRae and I have been writing to each other for years, and I have read his account many times. The clincher year for me was 2012: recently discovered evidence emerged (now part of on-going court proceedings) that showed how utterly manipulative the accuser is. To be specific, signed statements by the accuser’s family and friends demonstrate that Thomas Grover admitted to them that he lied about everything; they have also spoken about his reaction after the trial ended.

Grover’s former wife and stepson say that he is a “compulsive liar,” “manipulator,” “drama queen,” and “hustler” who “molded stories to fit his needs”; he could also “tell a lie and stick to it ’till his end.'” When he was confronted with his lies, he would lose his temper and sign himself into the psychiatric ward at a local hospital.

The former wife and stepson testify that Grover bragged how he was going to set up MacRae and “get even with the church.” What the stepson said is worth repeating at length:

“Grover would laugh and joke about this scheme and after the criminal trial and civil cash award he would again state how he had succeeded in this plot to get cash from the church. On several occasions, Grover told me that he had never been molested by MacRae…[and] stated to me that there were other allegations, made by other people against MacRae and [he] jumped on and piggy-backed onto these allegations for the money.”

Grover’s former wife, who acknowledges that he “never stated one word of abuse by [MacRae],” knew early on in their marriage that something was wrong. She had two daughters when they met, and both were frightened of him from the start. They saw him as a “sick individual who was obsessed with sex and teenage girls”; thus did they label him a “creep” and a “pervert.” They recall that he was “constantly eying” and groping them. When they woke up in the middle of the night, they would sometimes find him in their room, between their beds, staring at them.

It was also recently disclosed that the detective who had earlier hounded MacRae was guilty of badgering witnesses, misrepresenting what they said, offering inaccurate reports, and even collaborating with Grover’s civil lawyer. No wonder that another detective, a former FBI investigator, exonerated MacRae. “During the entirety of my three-year investigation of this matter,” James M. Abbott said, “I discovered no evidence of MacRae having committed the crimes charged, or any other crimes.”

When the trial was over, and Grover got a check for over $195,000 from the Diocese of Manchester, he photographed himself with $30,000 in cash. He bragged to his buddies, with bags of cash in his hands, that he had succeeded in “putting it over on the church.” That was in March 1997. In August, he took his former wife with him to Arizona where he blew it on alcohol, drugs, gambling, pornography, and other vices. In a three-day gambling spree, he went through $70,000 and he even had a Nevada casino hunting him down for another $50,000.

MacRae arrived in prison on September 23, 1994. He did not know it at the time, but it was the Feast of Saint Padre Pio, himself the subject of false allegations of sexual abuse. A dozen guards in riot gear surrounded him, forcing him to stand naked in the middle of them for an hour while they laughed at him. “For the first three nights while locked alone in a cell with nothing — naked and with no bedding but a bare concrete slab — tiers of prisoners stomped their feet in unison chanting, ‘Kill the Priest’ for hours on end into the night. It was maddening.” Prayer allowed him to persevere. “I lifted the cross willingly — though perhaps then more like Simon of Cyrene than like Christ — but I lifted it.”

Should MacRae have accepted the three plea deals? He never regrets saying no. As he sees it, “to succumb to a negotiated lie was like falling under the weight of the cross of false witness for the first, second, and third time.” Incredibly, even in prison, he is still the target of those seeking to shake him down, looking for the Church to fork over more money. In 2003, he was accused by another man of molesting him many years earlier. But MacRae had never even heard of this guy, so he instructed his lawyer to challenge the accusation. He did, and neither MacRae nor his lawyer ever heard from him and his attorney ever again.

December 23, 2006, MacRae calculated that he had been a priest for 4,125 days before he was sent to prison. He then tallied the number of days he had been in prison and came to the realization that on the very next day he would be a priest in prison longer than in freedom. “For the first time in 4,125 days in prison, I sobbed uncontrollably at this realization. I was losing myself.”

MacRae’s despair was relieved the next day when a Conventual Franciscan priest, Father Jim McCurry, visited him in prison. He gave him a laminated “holy card” depicting Saint Maximilian Kolbe, a member of Father McCurry’s order in whose cause for sainthood he had been involved as a Postulator. To this day, Kolbe’s historic story provides much inspiration to MacRae, as well as to countless others. The Polish priest gave his life in a Nazi death camp so that the life of another innocent person, a young father, would be spared.

Father Gordon J. MacRae does not aspire to be in the same league with Father Kolbe. That is not the point. The point is that his ordeal, like that of Kolbe’s, is born of grave injustice. There are so many guilty parties to this travesty it is hard to know where to begin. At work is maliciousness, callousness, apathy, and cowardice.

Please keep Father MacRae in your prayers. We can never give up hope.

A New Hampshire Ponzi Scheme Uncovered?

In September 2023 Claire Best wrote an article about how corruption drove the case against Fr Gordon MacRae in 1994 and St Paul’s School student Owen Labrie in 2014.

May 29, 2024 By Claire Best

The first civil lawsuit in over a thousand cases of alleged child sexual assault and other abuse brought by victims of the New Hampshire Youth Detention Center against the state has just concluded. A civil jury awarded David Meehan, the plaintiff, $38 million dollars. The attorney for the State, Brandon Chase for DCYF — the NH Division for Children, Youth and Families — quickly responded that it was only going to pay out $475,000 due to a cap for each incident and since only one box was filled by the jury, the State has interpreted that as only one incident.

Over the weekend, the attorneys for David Meehan filed a motion for an emergency hearing with the judge regarding the discrepancy. They included emails from jurors who had contacted them after the jurors saw the state’s announcement about the cap on WMUR — the local news station.

The jurors had been given instructions by the judge, not the attorneys. They would have also been briefed on what they could and could not do as jurors. One of the Frequently Asked Questions paragraphs on the State’s website for jurors is “When can I discuss the case?” The answer is: “As soon as the verdict is over you can discuss it with anyone except the attorneys and interested parties.”

David Vicinanzo and Russ Rilee were the lead attorneys for David Meehan. Vicinanzo is a former Assistant U.S. Attorney and a former Federal Prosecutor. He is also a partner at Nixon Peabody which is the law firm of former New Hampshire Attorney General Gordon MacDonald who is now the New Hampshire Supreme Court Chief Justice.

Attorneys Gordon MacDonald and David Vicinanzo previously represented the Diocese of Manchester when it shelled out millions for alleged abuse by priests following the framing of Father Gordon MacRae by Police Officer James F McLaughlin. He first went after the priest with a bogus story given to him by Sylvia Gale who worked with DCYF which has now been found liable for $38 million for wanton abuse in the 90s — concurrent with the timing of Father Gordon MacRae’s trial and failed appeal.

Gordon MacDonald’s application to the New Hampshire Supreme Court, where he now presides as Chief Justice, fails to mention the fact that he is still listed at Nixon Peabody as agent for a company managed by former NH Senator Gordon Humphrey who he designated as a referee.

Another referee is Justice John T. Broderick — the man who denied Father Gordon MacRae’s appeal in 1996.

Justice Broderick is overseeing the settlement payouts for claims against the Youth Detention Center from a $100 million fund established by the State for that purpose. He has been on a book tour with a volume he wrote about mental health which he claims was overlooked when his son attacked him with a guitar one night (landing the son in prison for several years).

Gordon MacDonald has been on the tour with him. The same names come up again and again in a close knit “club” whose members are the same now as they were thirty years ago. David Vicinanzo and Russ Rilee are apparently very happy that Justice Broderick is overseeing the claim settlements for the Youth Detention Center Cases. $66 million has been paid out thus far. Keeping a lower profile but getting fast settlements is their other pal from the Diocese days: Chuck Douglas Esq. Chuck Douglas is also Chair of the New Hampshire Judicial Selection Committee.

Meanwhile, Brandon Chase who is acting as attorney for the State and DCYF against Vicinanzo and Rilee, is also listed as one of the attorneys in the closed door hearings for former Detective James F McLaughlin and his fight as “John Doe vs Keene Police et al” to keep his list of crimes hidden from public view on the State’s Laurie List of officers with credibility issues.

Keeping it in the family is a must for this crowd. Blowing the lid on it all is a must for the public or anyone that cares about true justice as opposed to fake justice.

Lobbying by non-profits and financially interested parties has led the State’s Executive Council to release federal funds under the guise of training for police, prosecutors, victim specialists. But in fact, there is a clear pattern that demonstrates it is being released for self-dealing or gaming the system by this clique.

There is no doubt that abusive conduct by public officials — to whom children and young adults have been referred by state agencies who publicly advertise to be looking after their best interests — is the norm, not the exception and has been for decades.

The AG’s office has been criticized for its conflict of interests in the YDC cases but what is coming to light now is the way in which the self-dealing happens that enables bribery, extortion, abuse and cover ups.

I was shocked to find out that Joelle Wiggin, the “victim specialist“ for David Meehan and employed by Nixon Peabody for this purpose, went straight from working for the State and the NHCADSV — the New Hampshire Coalition Against Domestic and Sexual Violence — to working for the law firm.

Between the law firm and the victims’ advocates/NHCADSV, up to 55% of each settlement will be taken before the plaintiffs see a cent. The NHCADSV and Nixon Peabody managed to get the state to free up funds to train the victims’ specialists, to train the investigators, to pay for the pretrial publicity, to lift the statute of limitations for civil claims.

Polish it off with a touch of David Vicinanzo who has all bases covered between Gordon MacDonald on the Supreme Court and Vicinanzo's son who clerked for the First Circuit Judge (who was N.H. Attorney General during the time of David Meehan’s alleged abuse at YDC). Matthew Vicinanzo is currently an Assistant US Attorney under Jane Young who was Assistant Attorney General under Gordon MacDonald.

Nobody, among the powers that be in the courts, can point me to the Statute or laws that allow self-dealing by Lobbyists using public funds, police, prosecutors, media. That’s because there aren’t any.

The NHCADSV has published a guide on pretrial publicity. It’s a practice that James F McLaughlin knew in the 1980’s as he used the Keene Sentinel newspaper as his ally. One of McLaughlin’s 1988 police reports actually revealed that “Paul Montgomery, a Keene Sentinel reporter, is assisting in this investigation as a private citizen. He said that he would see what information he could find about the subject.” The “subject” referred to was Father Gordon MacRae. The Keene Sentinel did not publish an article about McLaughlin’s federal entrapment in 1995, ruled on as such by the First Circuit in 1998.

David Vicinanzo, Gordon MacDonald, the Diocese of Manchester and U.S. Attorney Jane Young are completely unbothered by all this. Just as they were not bothered by the fraud perpetrated by former Monsignor Edward Arsenault in 2014.

If everyone is in on the get rich quick game, there is little incentive to find justice, to find the truth, or to do what is right. The money is just too good.

Coincidentally, one of New Hampshire’s Supreme Court Justices who has served on the Governor’s Domestic and Sexual Violence Committee alongside members of the NHCADSV, has just been recused from an unrelated case before the Supreme Court. No reason was given but it happened after I questioned the Judicial Conduct Committee about financial disclosures for Barbara Hantz Marconi and Gordon MacDonald in relationship to their personal interest in their respective law firms. Did Gordon MacDonald refer victims of YDC abuse to the NHCADSV due to his own interest in Nixon Peabody, their “pro bono” legal counsel?

“Pro bono” is short for “Pro bono publico” — for the public good.

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Editor’s Note: We thank Claire Best for being this week’s Voice from Beyond. Thank you for reading and sharing this post. Please consider these related posts:

To Fleece the Flock: Trauma-Informed Consultants Are Here

Betrayed by Victims’ Advocates

Grand Jury, St Paul’s School and the Diocese of Manchester

New Hampshire Corruption Drove the Fr. Gordon MacRae Case

Weapons of Mass Destruction

The Dark Night of a Priestly Soul

St. Rose of Lima Catholic Church, Littleton, New Hampshire

Do you know what you were doing on any given day in 1972? Can you document your answer? If you are a Catholic priest, you may have to and your life may depend on it.

By Father Gordon J. MacRae

“It seems to the soul in this night that it is being carried out of itself by afflictions . . . This night is a painful disturbance involving many fears, imaginings, and struggles within a man. Due to the apprehension and feeling of his miseries, he suspects that he is lost and that his blessings are gone forever.”

— St. John of the Cross, The Dark Night, Ch. 9, 5, 7

In his book, Secular Sabotage (FaithWords, 2009), Catholic League President Bill Donohue wrote masterfully of the front lines of the culture war between the sacred and the secular. More than at any other time of the year, these two forces face off in the Christmas season in a culture seemingly at war with its own soul.

When I was a young priest, the period from Thanksgiving to New Year’s Day always felt like a mixed blessing. The demands on a parish priest at Christmas are very great. A spiritual observance of Advent and Christmas is an exhausting challenge against an ever-advancing tide of secular materialism.

We priests experience in the Christmas season both the hope of the Incarnation and the limits of our human condition. It’s a spiritually vulnerable time that can heighten the intensity of loneliness, the pain of personal struggles and alienation, the agony of loss. Christmas can bring with it a deeply felt awareness of suffering and shadow, of spiritual and emotional vulnerability. It’s a time when, for some, the spring of hope can feel a lot more like the winter of despair.

When I was asked to write an article addressing the priesthood crisis, at Christmas time, I felt very limited in scope. I was about to mark my twenty-eighth Christmas in prison. Frankly, Christmas in here is simply not what it is out there. It’s a time when the people around me suffer a great deal. Those with families and children are separated from them by impenetrable prison walls. Those who are alone have their loneliness magnified by the onslaught of Christmas imagery.

I set out to write something warm and fuzzy for other priests at Christmas, but, well, it just wasn’t coming. I kept being drawn to some unfinished business, something that has gnawed at me since 2002. Justice requires that I try to make some spiritual sense of it. Now is the time. What I am about to write may be very painful for some to read. Whether you are a lay Catholic, or a priest, deacon, or religious, if you are reading this, I ask that you read carefully and understand.

On December 28, 2002, a brother priest in my diocese took his own life. Fr. Richard Lower was 57 years old. He was a popular and very gifted — and giving — priest and human being. Father Lower had served Our Lady of Fatima Parish in New London, New Hampshire for the previous thirteen years, and he was much beloved by his parish family.

There was a lot that happened in Father Lower’s personal life over the preceding year. He had undergone his sixth painful back surgery. Then he developed septicemia for which he was hospitalized again. Father Lower’s mother died that November. These factors, and likely others that are unknown, left Father Lower physically, emotionally, and spiritually bereft to face the newest terror that was to enter his life two days after Christmas in 2002.

No Crueler Tyrannies

On December 27th, every priest’s worst modern nightmare was visited upon Fr. Richard Lower. He was informed by Diocese of Manchester Bishop’s Delegate, Rev. Edward J. Arsenault, that a claim of sexual abuse had been lodged against him. The ill-defined claim was alleged to have occurred thirty years earlier in 1972 when Father Lower was a young priest serving as an assistant along with Fr. Stephen Scruton at St. Rose of Lima Parish in Littleton, New Hampshire. Father Lower had never been previously accused. The accusation stood alone, but was enough — three decades later — to abruptly end a life of ministry and priestly self-giving.

Based on the single, uncorroborated thirty-year-old claim, Father Lower was informed that the police would be notified. In accordance with the “zero tolerance” policy of the U.S. Bishops’ new Charter for the Protection of Children and Young People, he was suspended from ministry and told that he must immediately vacate the parish he had served for thirteen years.

As was every priest in the Diocese of Manchester, Father Lower was also painfully aware of an announcement from his bishop and diocese made just weeks earlier. In an unprecedented agreement between the Diocese and the State announced in December, 2002, the files and details of every accusation against any priest — regardless from however long ago — would be included in a vast public release of documents in March of 2003. Any privacy rights of the individual priests under canon or civil law were summarily discarded and waived by the signing of this agreement.

Two days after celebrating Christ’s birth in 2002 with the parish community he loved and served for thirteen years, Fr. Richard Lower lived Christ’s scourging, and was about to live the Scandal of the Cross in a way for which he had no defense. Succumbing to the darkest night of his soul, this good priest, walking alone in the valley of darkness, took his own life.

Father Lower died without having either acknowledged or denied the 30-year-old claim brought against him. He died alone, apparently having reached out to no one. He left no note. A lot of people — including a number of priests — lamented that they could only imagine what Father Lower went through in those three days after Christmas.

I did not have to imagine anything. I knew exactly what he went through: the feeling of living in a vacuum, the sense of isolation, the feeling of powerlessness, the utter despair of never, ever being able to erase the scarlet letter indelibly marking the accused — guilty and innocent alike; the sheer impossibility of any defense after the passage of three decades; the overwhelming despair of exactly what Saint John of the Cross described in his Dark Night of the Soul:

“Due to the apprehension and feeling of his miseries, he suspects that he is lost and that his blessings are gone forever.”

Do you know what you were doing on any given day in 1972? Can you document your answer? If you’re a Catholic priest, you may have to, and your very life may depend on it. Innocent or guilty, what Fr. Richard Lower faced in those days after Christmas in 2002 is a hopelessness unlike anything one could imagine without going through it. It was for good reason that Dorothy Rabinowitz entitled her 2005 book about the power of false sex abuse claims, No Crueler Tyrannies: Accusation, False Witness, and Other Terrors of Our Times.

In my prison cell a few days after Christmas in 2002, my eyes closed when I read the headline story. I knew Fr. Richard Lower. He was a priest I admired, and one of only three priests of my Diocese who ever wrote to me in prison.

Nine months before he was accused, Father Lower wrote to another friend lamenting the terror being visited upon other priests. When so many others looked away in silence, Father Lower wrote courageously to challenge the lack of due process and the presumption of guilt when other priests were accused. From an April, 2002 letter of Father Lower to a friend:

“The minute a man is accused, he’s immediately suspended. He is forced to leave his rectory within the hour. The result of this horrendous policy is that the priest is seen to be guilty until proven innocent.”

With reference to his back surgery and other pressures, Father Lower reacted to the media attack that had so consumed the priesthood that year. In the same letter, he wrote:

“With all the bad press the Church has received lately, it is very difficult to either work as a priest in public or even to recuperate as a priest … As always, the press has had a heyday with this topic and reported things whether true or untrue. Because the Church did not handle it properly in the past, they now have a policy of no tolerance … Another fallout to the scandal is that a ‘witch hunt’ has begun. It feels like all priests are suspects and no one can be trusted. Please pray for us.”

After Father Lower’s tragic death, an official of the Diocese of Manchester acknowledged the truth of exactly what Father Lower feared, but also defended the policy. In a local news article, Fr. Edward Arsenault was quoted thusly:

“In parish communities where priests have been put on leave, parishioners already believe them guilty. I know there is some expense. But I am confident that our policy is fair.”

Treasure and Tragedy

It has been documented that some twenty-five American Catholic priests have taken their lives after being accused. Some in the news media have implied that their despair is evidence of guilt. How sad and shallow.

People of justice and conscience have expressed concern that our use of the death penalty in criminal cases may have resulted in the execution of some innocent men. Given the hundreds of innocent men who have been wrongly imprisoned for rape and other crimes, then exonerated by retesting DNA evidence, the concern is justified.

But isn’t it just as likely that some innocent priests were on that list of twenty-five who lost hope? Isn’t it possible that what some of them despaired most was the apparent end of justice and fairness, the sheer impossibility of defending themselves? Believe me on this, accusations of sexual abuse are far more devastating for the innocent than for the guilty. I believe that others who have been falsely accused will corroborate this fact.

Absent clear and convincing evidence — and there has been none — I presume Fr. Richard Lower’s innocence. It’s what the United States Constitution bids me to do. It’s what the rule of law — both Church and civil — bids me to do, and it’s what the Gospel bids me to do. To presume anything else, absent evidence to the contrary, would belie a heart too jaded to claim to live justly and fairly, to claim to live the Gospel of Mercy.

After the tragic suicide of another priest, Fr. William Rosensteel, in June, 2007, Catholic columnist Matt C. Abbott published a powerful statement on http://www.RenewAmerica.com. It was from an unnamed supporter of Father Rosensteel:

“We need to remember how important a person’s good name is. To knowingly harm a person’s reputation without cause and clear evidence is a serious violation of the Eighth Commandment. The consequences of such violations are far-reaching and irreversible. Even a priest who is known to be guilty of the crime of child abuse should not be required to forfeit his life to satisfy attorneys, insurance companies, the media and plaintiffs. How much more is this true of a priest whose ‘case’ has not yet been decided?”

— RenewAmerica, August 7, 2007

As I held the local newspaper in my hand on December 30, 2002, with a headline declaring the scandal of a priest’s suicide, I would have given anything to be on that wooded path that day with Father Lower at what he feared was the end of all things he held dear. I now wish I had the means to write in 2002 what I am writing here. It may have saved this good priest’s life. Even now there is hope — for Father Lower and for us.

First, there’s a lesson to be learned. It’s especially important that priests and lay people reach out to priests burdened with the tyranny of decades-old claims of abuse. In “The Sacred Priesthood,” an essay for the Year of the Priest, Fr. John Zuhlsdorf wrote:

“The sacred priesthood is the common treasure and responsibility of the whole Church.”

Doesn’t that treasure warrant the benefit of the doubt for priests accused? Doesn’t it call us to support them with our words, our prayers, our mercy, and — if needed — our forgiveness?

“Today, the Church prays for persons who have taken their own lives” (Catechism of the Catholic Church 2283) recognizing that people who commit suicide suffer from anguish that can mitigate moral responsibility. I don’t think anyone can look justly at what happened to Father Lower and not see anguish there.

This is a time to have hope for Fr. Richard Lower’s soul, and, from our practice of mercy, for ourselves. We owe it to him and other priests who lost all hope to assist them still with our prayers and Masses, with our Gospel mandate to be merciful. We owe it to our spiritual brothers and fathers in the priesthood to resolve to never again let another priest walk alone through the valley of darkness.

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For my brother, Fr. Richard Lower:

“Softly and gently, dearly-ransomed soul,

In my most loving arms I now enfold thee,

And, o’er the penal waters, as they roll,

I poise thee, and I lower thee, and hold thee.

And carefully I dip thee in the lake,

And thou, without a sob or a resistance,

Dost through the flood thy rapid passage take,

Sinking deep, deeper, into the dim distance.

Angels, to whom the willing task is given,

Shall tend, and nurse, and lull thee, as thou liest;

And Masses on the earth and prayers in heaven,

Shall aid thee at the throne of the most Highest.

Farewell, but not forever! Brother dear,

Be brave and patient on thy bed of sorrow;

Swiftly shall pass thy night of trial here,

And I shall come and wake thee on the morrow.”

— Saint John Henry Cardinal Newman, “The Dream of Gerontius.”