Oscar Hangover Special: Why “Spotlight” Is a Terrible Film

Father Gordon MacRae was accused and convicted in 1994 for crimes absolutely unsupported by evidence. MacRae got 67 years for refusing to lie. Let that sink in.

July 14, 2026 by JoAnn Wypijewski

Editor’s Note: This outstanding article by JoAnn Wypijewski was first published on February 29, 2016 at CounterPunch. It is republished here with permission of the author.

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I don’t “believe the victims”.

I was in Boston in the Spring of 2002 reporting on the priest scandal, and because I know some of what is untrue, I don’t believe the personal injury lawyers or the Boston Globe’s “Spotlight” team or the Catholic “faithful” who became harpies outside Boston churches, carrying signs with images of Satan, hurling invective at congregants who’d just attended Mass, and at least once — this in my presence — spitting in the face of a person who dared dispute them.

I don’t believe the prosecutors who pursued tainted cases or the therapists who revived junk science or the juries that sided with them or the judges who failed to act justly or the people who made money off any of this.

And I am astonished (though I suppose I shouldn’t be) that, across the past few months, ever since Spotlight hit theaters, otherwise serious left-of-center people have peppered their party conversation with effusions that the film reflects a heroic journalism, the kind we all need more of.

I don’t believe the claims of all who say they are victims — or who prefer the more tough-minded label ‘survivor’ — because ready belief is not part of a journalist’s mental kit, but also because what happened in 2002 makes it difficult to distinguish real claims from fraudulent or opportunistic ones without independent research. What editor Marty Baron and the Globe sparked with their 600 stories and their confidential tip line for grievances was not laudatory journalism but a moral panic, and unfortunately for those who are telling the truth, truth was its casualty.

By their nature, moral panics are hysterical. They jettison reason for emotion, transform accusation into proof, spur more accusation and create a climate that demands not deliberation or evidence or resistance to prejudice but mindless faith.

They are the enemy of skepticism, which those on the left and near-left, liberals, progressives, regard as the sword and shield of journalism when it’s convenient or ideologically appealing. The Globe did not so much practice journalism as it constructed a courtroom of panic, one that reversed the presumption of innocence and spilled over into real courtrooms where real defendants didn’t stand a chance.

In 2002 I investigated only one case, but it was a doozy: that of Father Paul Shanley, who figures in Spotlight and who was declared a “depraved priest” by the Globe’s editorial page of April 9, 2002, the day after a PowerPoint show put on for the press by personal injury lawyer Eric MacLeish. Shanley is now imprisoned for crimes that are heinous in description and absolutely unsupported by evidence.

Since then I have followed the case of another priest: Father Gordon MacRae of New Hampshire, who does not figure in the film. He was accused, tried and convicted in 1994, a time when Spotlight would have you believe that every sexual accusation against a priest either fell on deaf ears or was handled in a hush-hush settlement, and every playground, church and rectory was a hunting ground for the great Whore of Babylon. MacRae remains imprisoned for crimes that are only slightly less heinous in description and absolutely unsupported by evidence.

Both men were called monsters. Both men were offered plea deals by their respective prosecutors that, had they actually committed the crimes, would be an affront to justice and proportion. Shanley was offered time served – the seven months he’d been jailed while awaiting trial — plus two and a half years’ house arrest if only he’d say he was guilty of raping a child on Sunday mornings between Masses. MacRae was offered three years in prison, later reduced to two, if only he’d say he was guilty of cruelly molesting a teenager. Both men refused and went to their fates abandoned by church hierarchy.

“Can you imagine”, Shanley said to me after his conviction in 2005, “here I am, the worst monster, a danger to children everywhere, and they offer me time served? … But for refusing to lie, I got twelve to fifteen years.”

Shanley did lie about his sexuality. As a young man he’d had sex with teenagers and grown men. He had a boyfriend. He himself was probably not the best boyfriend. He was politically radical. During the AIDS crisis, with a fellow priest he had run a motel in California for a mostly gay clientele. In the 1960s he opposed the war on Vietnam. With a nun he had started a mobile health unit to serve street people in Boston. He was on the action phone tree of Gay Community News. He spoke a lot, for mercy and love and against the church’s condemnations of homosexuality, divorce, contraception, sex. He spoke of social sin: racism, exploitation, police stings, violence. He made enemies. He made mistakes. He was a good man, a bad man, a sinner. He had a sign on his desk that read, “How Dare You Assume I’m Heterosexual” when he ran a counseling service that advertised, “Gay, Bi, Confused – Want to talk about it?” He didn’t always only talk, and some men who saw him were liberated and some were more confused, and some were not able to navigate the difference easily and later found in him a simple explanation for everything that went wrong. He was not brave enough, honest enough, in an institution that could be neither; in a straight world that required bravery to be honest. The “Spotlight” team got almost everything wrong. The movie doesn’t even try to be right.

MacRae is politically conservative. He writes blogs in prison about God’s mercy, God’s love and the meaning of Lent. He was not a critic of the church, but the church left him to his own defense anyway, meaning public defense, which in his case was enough to make a deal but not enough for trial. MacRae got sixty-seven years for refusing to lie. Let that sink in.

The multiple affronts to justice in MacRae’s case and the gross unreliability of his accuser have been amply documented by Dorothy Rabinowitz in The Wall Street Journal, by the National Center for Reason and Justice and by Ryan MacDonald, summarizing recent legal papers in the case on MacRae’s website, beyondthesestonewalls.com. Last year a federal district court judge rejected MacRae’s appeal for habeas corpus, refusing to allow a hearing on the merits, or new witness testimony, or a statement from MacRae himself. “Rot behind bars”, the judge essentially said.

That injury — despite the priest’s position outside the direct glare of the Globe’s “Spotlight” — is the legacy of the courtroom of panic that made “the pedophile priest” a cultural bogeyman, a devil, who need not be real but only named to light the fires of wrath. This is what the scribblers and the swells in Hollywood celebrated on Oscar night.

Here is what else they celebrated: the bunk of recovered memory; the Globe reporters’ failure to challenge any charlatan who embraces it; and the lure of money.

It’s unseemly to mention money. We are asked to believe that the ATM that is the Catholic Church, password VICTIM, could not possibly be an inducement to any of the thousands of accusers who have lined up since the “Spotlight” team’s first breathy reports — as if the usual reflexes of American money-grubbing are inoperative in this one area of life, and the people who, for instance, clambered for cash to ease the pain and suffering of having seen a priest naked in the YMCA really are salt of the earth.

The church was known to have begun making settlements with accusers by the early 1990s. Some, perhaps many, were legitimate, but as a closet culture, an institution scandalized by scandal, the church is also particularly vulnerable to extortion. Spotlight does not reflect that reality, just as the Globe did not seriously explore it. Every financial settlement in the film is proof of beastliness.

(The rock certainty from which Spotlight proceeds on this point leads to its most stunning, bite-the-hand-that-feeds misrepresentation: in which Eric MacLeish, played by Billy Crudup, is a smooth hack whom the noble actor-reporters disdain for getting rich from settlements rather than trust as a source, which MacLeish was to them in real life, a vital link between the press, private interests and state prosecutors. More on that later.)

The church settled four claims against Shanley that emerged in the early 1990s but concerned events said to have occurred twenty years earlier. Spotlight and “Spotlight” and millions of repetitive words spilled on the subject claim Shanley’s diocesan file is stuffed with allegations of sexual abuse from the 1960s and 70s which the church ignored. That is false. There was one hearsay allegation from 1967, which Shanley vehemently denied and church superiors did not pursue further. Of those claims settled in the 1990s one was brought by relatives of a dead man; another by a blackmailer who was making harassing phone calls to church workers. Once the settlement business got rolling in the 90s, and galloped at full speed post-2002, accusations and payouts multiplied. How many are valid? Having read a number of post-2002 affidavits, some of which are incredible, some of which describe willing sexual behavior, some of which seem to follow a script, I won’t hazard a guess. The point is they were not sitting in Shanley’s file for thirty years ignored.

It was in the early 1990s also that a drug addict and criminal named Thomas Grover said he had been molested as a 15-year-old by MacRae. The first assault, he said, occurred during a counseling session in the early 1980s. He returned for counseling three more times because, he said, after each bout with the priest he suffered total amnesia, his memory erased until one day years later he remembered all. Grover eventually collected $200,000 from the church.

Under pressure from the Globe, MacLeish and others, the church paid Shanley’s accuser, a military malcontent named Paul Busa, $500,000; it defrocked Shanley, presumed guilty on every front, and it did all of this before the trial had even begun. Let that sink in, too.

Busa claimed he was raped every Sunday or every other Sunday after being plucked from catechism classes. He said this began when he was 6, and each time he too suffered total amnesia, thus going like a lamb to the slaughter, unknowing, again and again for three years, on the busiest day, in a busy church, where children were in the care of several adults, none of whom could corroborate anything.

Busa made up his memories — literally, he started sketching them out in journal entries dated before his claimed epiphany of remembering — and those newly minted memories degenerated before and during the trial. Thus the jury heard of only a few instances of molestation, thin on detail, vague as to time and less baroque than initially stated. On the witness stand Busa substituted tears and shouting for recall. Some jurors later said they considered tears and shouting evidence. Although he had sworn in depositions that the priest had forced him to perform fellatio, on the witness stand Busa couldn’t recall. The judge just dropped that count from the charges, and the prosecutor argued that the accuser’s shifting stories, which in another context might be called perjury or at least backpedalling, evasion, unreliability, actually proved his veracity. If Busa had wanted to lie, she said, “it could have been a better lie”.

Claims of sexual abuse based on recovered memory — or repressed memory of trauma, dissociative amnesia, the names are many — were not uncommon in 1994, when MacRae faced trial, but they had been virtually eliminated in courts by 2005, when Shanley was at the bar. Research psychologists had produced a formidable and damning body of literature on the subject. Therapists who once rode high on the spurious diagnosis had been disgraced, stripped of their licenses and revealed as dangerous frauds in successful malpractice suits. And scientific-legal teams had established precedent that this was “junk science”, hence inadmissible in prosecutions. (Anyone interested in the record of reason can start with the work of Harrison G. Pope, Jr. et al., Richard McNally et al., and with the court rulings in State of Rhode Island v. Quattrocchi [1999] and Barrett v. Hyldburg [1998].)

These legal challenges were complicated and expensive, beyond the capacity of MacRae’s public defender. Shanley’s defense should have been better equipped, but it was not. More important here, neither was the Globe’s “Spotlight” team. Its reporters treated Busa’s ravings with utmost respect, as it had the ravings of Busa’s friend Gregory Ford, who provided the template for Busa and two other men, who also claimed serial rape on Sundays in the same church followed by total amnesia.

Gregory Ford had been Boston’s favorite victim, the ultimate proof of Shanley’s monstrosity, from the time MacLeish introduced him to the world during that PowerPoint presentation in April of 2002. I won’t relate the young man’s sad and tortured tale here except to say that his claim of recovered memory (which Busa copied in all important respects) did not ring alarm bells with those noble reporters or their editors. When it was pointed out that Ford’s own mother was the catechism teacher at the time he claimed his agony of weekly rape began, the family, the lawyers, the press, the prosecution, simply amended the start date. When the prosecution dropped Ford from its child rape case against Shanley because at various times Ford had also said he was raped by his father, a neighbor, a relative, our noble reporters did not review their past unskeptical reports and say, “Mea culpa, mea culpa, mea maxima culpa.” Likewise when the two other men were dropped from the case, and Busa was left standing alone, the press, like the prosecution, pretended it didn’t matter. Against the advice of its legal counsel, the church had settled the civil suit MacLeish had brought on behalf of all four men. Ford faded away, with a check for more than $1.4 million. At the time of Shanley’s trial, broadcast live on TV and covered by media across the country, it was as if Ford had never existed, but he and the others are counted among Shanley’s victims.

The prosecution’s expert witness in the trial, Dr. James Chu, came from the freak fringe of clinical psychology that treats stories of recovered memory as sacred text. The Globe, whose Pulitzer for public interest reporting was by then catching dust, apparently did not think that here was an occasion for public vigilance, since in the not so distant past plain people, not priests, not those pre-emptively branded ‘sicko’ or ‘depraved’ or ‘scum’ but parents, teachers, had been threatened with the loss of everything by someone, anyone, who claimed they suddenly remembered something horrible.

The paper’s reporters did not inform readers that there is no scientific evidence to support the type of “massive amnesia” that Busa and the prosecution were claiming. They did not point out that the notion defies fifty years of research on memory and trauma, involving 120 studies and more than 14,000 persons with documented experiences of rape, sexual abuse, torture, death camps, war or other horrors. They didn’t even offer the colorful aside that Chu’s mentor had promoted belief in Satanic ritual abuse, as well as in a cult involving the KKK, the US military, the Mafia and FTD Florists, until his career ended in a lawsuit brought by a patient who had come to believe under his ministrations that she was a Satanic priestess. The closest the corporate press came was to say that this thoroughly discredited nonsense was controversial. Years later the Supreme Judicial Court of Massachusetts heard a compelling appeal from Shanley on the junk science at the heart of his prosecution, but the justices ruled that the weight of research and law wasn’t compelling enough in his case. “We’re not willing to be the ones to let the pervert go”, they essentially said.

“But wait!” it will be argued. “None of that is in Spotlight! It’s just a good old movie about the press versus the big bad power structure.”

This is exactly the film’s toxicity, and the Globe’s: what they obscure.

I have focused here on Shanley because I researched his history, read his files, spoke to some of his accusers, interviewed his friends, family and detractors, followed his trial. The numerous and unattended complexities of his case, as well as those of some other priests’ accusers whom I interviewed at length, make me doubt the neat story line that “Spotlight” and Spotlight present for every other case. I speak of MacRae because, apart from the injustice against him, it should be understood that the concept Accusation = Guilt has a long and persistent reach. Although it became the “Spotlight” team’s hallmark, even if the word ‘alleged’ provided occasional perfunctory cover, it predated the Globe’s work, provided a spectacular theorem to which its reporters conformed, and has been hardened by their courtroom of panic — influencing appeals prospects, influencing culture, shaping “the story we all know” whether in fact we know anything at all.

The film’s advertisement for SNAP, the Survivors Network for those Abused by Priests, faithfully represents the Globe’s affiliation. It elides SNAP’s belief that wrongful prosecutions are a minor price to pay in pursuit of its larger mission, something the newspaper didn’t much concern itself with either as it collected its Pulitzer for service in the public interest; something even the Center for Constitutional Rights disregarded in 2011 when it joined with SNAP to file a grotesque brief to the International Criminal Court demanding “investigation and prosecution” of the Vatican for crimes against humanity.

Liberals who cheer this sort of thing ought to ponder whether they have any principles at all, or whether those are contingent, jelly-like and poisoned by prejudice. The CCR brief failed, but its unchallenged acceptance of accusations, anonymous complaints, prosecution arguments, grand jury reports, commission findings with no benefit of cross examination and no recognized rights of the accused is breathtaking, especially when one considers that CCR was simultaneously and courageously arguing on behalf of Guantanamo detainees whose designation as ‘terrorists’ was made in a similar amoeba-like medium of hysteria and accusation. To CCR’s shame, Father MacRae is specifically mentioned in that brief, with respect to allegations of videotape (that is, child porn), which prosecutors threw in at sentencing but for which there is no evidence, according to the lead detective in the case cited by Rabinowitz.

Besides normalizing the presumption of guilt, the Globe’s courtroom of panic made a high and punishing principle out of cheap popular opinion: Well, maybe he didn’t do this, but he had to have done something! Where there’s smoke, there’s fire! Where the victim has to be believed, it doesn’t much matter if one person is telling the truth and one person is a money-grubber (or, to put the kindest interpretation on it, just looking for a simple explanation for all the troubles of his or her life). It doesn’t much matter who is in the dock or behind bars for what because, after all, statutes of limitations are limiting, and the notion that guilt might go unpunished is intolerable. Someone must pay. The church must pay. Priests must pay, because even if they didn’t do something, they said something; or they said nothing but they should have spoken; they knew nothing but they should have known; they should have acted. We “thought they were God”, and we must have our pound of flesh.

In the film an actor-victim says something to the effect of “I thought he was God” regarding a priest. It is a phrase I heard many times in 2002, a phrase quoted at the time in the Globe, in Vanity Fair and elsewhere. I was struck that the reporters never paused to consider this, but simply reported it as if it were a reasonable conclusion for a Catholic child, as if its alarming deference to authority were not a fundamental problem, with or without sexual abuse. It occurred to me hearing it again, unexamined, in Spotlight that this probably was not an oversight, not a problem the reporters couldn’t plumb because they were on deadline or had space constraints or didn’t know quite how to approach it. It occurred to me that their aim, conscious or not, was not to strengthen children or to encourage independence or self-possession, but simply to replace one deference for another, one authority for another. The Globe became authority, and so too all its imitators, all its accuser-sources and their attorneys, SNAP and state prosecutors and all those people outside churches spewing venom and chanting, “Believe the Victims” — unanswerable, undoubted and now joined by Hollywood.

Here, finally, we come to why Spotlight is so unfair to Eric MacLeish. I am no fan of MacLeish. I interviewed him back in 2002, and it did not go well. I began by trying to be cool, a mere sponge to take in his views. He, I quickly realized, was being who he was, the authoritative source who shaped the way reporters saw the Shanley case, or at least how they reported it down to minor detail. There was an 800-page personnel file; I had read every page. MacLeish was citing discrete passages as evidence of the priest’s depravity. They were the same passages I had already seen quoted in the Globe and The New York Times and any other paper whose reporters had spoken to the lawyer, each one identical, with the same interpretation, MacLeish’s interpretation. He said something to the effect that no decent person could think that this man Shanley was anything but a monster. I objected, he objected, I strenuously objected, and soon the interview was over: “Of course now I’m not going to let you speak to my client”, he said in parting; that was Gregory Ford, with whose family I’d had an appointment scheduled for the next day.

To suggest, as the movie does, that MacLeish was not passionate about his clients is outrageous. To suggest, ditto, that Mitchell Garabedian, another prominent personal injury lawyer, played by Stanley Tucci in the film, was a selfless worker among the downtrodden, wanting nothing beyond justice and the thin gruel of his lonely lunch, is more outrageous. Both men thundered about morality, both got richer in the process, and the only journalist I’m aware of to have investigated the lucrative legal business of the church scandal was Daniel Lyons, whose revealing articles appeared in Forbes in 2003.

But there is something more, because MacLeish was particularly interested in prosecutions. As a condition of his settlements, at least by 2002, he made his clients vow that they would cooperate in any state criminal action that might arise as a result of his civil actions. This made MacLeish not just an authority but a conduit for state authority, and his active relationship with the press meant that he was organizing it, too, into an arm of the prosecution, an arm of the state.

By the time jury selection occurred in the child rape case against Shanley, every prospective juror said he or she knew something about the defendant; most commonly, what they knew was that he had been involved with the North American Man-Boy Love Association, or NAMBLA. This was not true, as I had learned from individuals who were present at the founding meeting that Shanley supposedly attended. But MacLeish had made the insinuation at the aforementioned PowerPoint presentation based upon a selective passage from a newspaper article in Shanley’s file, whereupon reporters, willingly led, printed the priest’s membership as fact, which was then repeated endlessly.

I had not been in Boston for that presentation, but the CD of the files I received from MacLeish’s office thoughtfully included the extracts he had highlighted for a hungry press. Every gross misrepresentation of Shanley’s personnel file I read from then on — and there are many — issued from those extracts. As a propagandist for his cause, MacLeish was masterful. The PowerPoint show was the highlight of a press conference called to release 800 pages of documents. It occurred in the afternoon, ran two and a half hours long, featured the emotional declamations of accusers, and ended just in time for reporters to hurry back to their desks to file before the afternoon deadline. Their stories would be used as source material by fact checkers and other writers, bloggers, soapbox orators, everyday people, and would fold into the common trade of fable. If any of the scribes who took up the anti-Shanley cudgel actually read the whole file after writing their stories, they left no trace.

Robin Washington, who was with the Boston Herald at the time, told me later that during the press conference some of the assembled reporters wept. Their tears, too, no doubt helped lubricate the wheels of prosecution. After Shanley was found guilty, Washington wrote in the Duluth News Tribune that Shanley’s real trial had been MacLeish’s press conference, the “lawyer playing judge, jury and executioner”, presenting the priest as “the devil incarnate”.

The reporters, though, were MacLeish’s agents, and not just his, and not just with respect to Shanley. What Spotlight, for all its tedium, captures so precisely is the free-floating suspicion, the eerie sense of collective menace and the urge to punish that the Globe and its “Spotlight” team fanned in their certainty as public servants, under running heads in every day’s paper, right next to reports from the war on terror. That’s a hell of a thing to celebrate.

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JoAnn Wypijewski is the author of What We Don’t Talk About When We Talk About #MeToo: Essays on Sex, Authority & the Mess of Life.

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Editor’s Note: The above article is published as a companion piece to another that appears at Beyond These Stone Walls entitled, “Ten Years After The Boston Globe Spotlight Prostituted Journalism” by Father Gordon MacRae.

My Journey to the Traditional Latin Mass

In the scene above, Mary Magdalene is a witness to the Risen Lord (John 20:15-18). This is the journey of Aloonsri Paokumhang who clings to the Lord even in exile.

February 11, 2026 by Aloonsri Paokumhang

“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, SJ

I am a parishioner in the Diocese of Charlotte, North Carolina. Although I was baptized into the Catholic faith during college, I fell away for several decades to the lies of the Protestant movement. It is only after having lost my beloved mother that I returned to the Catholic Church. Covid was a scary and confusing time for many, but it was during this time that I was stripped of most of my material belongings by abusive and culturally insensitive people and the corrupt systems that supported them. I firmly believe that my mother and grandfather sent some beautiful saints of our faith to rescue me as I was trying so desperately to find my way back to Christ.

Initially, I connected with a parish of the Diocese of Charleston, SC that was led by a well respected, well published priest with a reputation for praying for those who had fallen away from their Catholic roots. After completing several months of RCIA (Rite of Christian Initiation of Adults — now OCIA — the Catholic Church’s formation program for adults), I approached this priest multiple times with requests for him to hear my general confession so that I could be received back into full communion with Holy Mother Church at Easter. Each time, he flatly refused, and directed me to his deacon who had hardly bothered to learn my name during the entire time that I had attended RCIA. 

After much prayer and seeking, I reached out to a dear priest who had been my friend, confidant, and spiritual advisor during my earlier years.  He remembered me and was overjoyed to hear from me after so much time had passed.  He made himself available, even though I wasn’t a parishioner, and I drove a rented RV to see him because I couldn’t wait to meet Christ again in the Holy Eucharist! (This was still during the height of Covid, when public transportation was somewhat limited.)  He heard my almost 3-hour general confession and invited me to the next morning’s Holy Mass, allowing me to receive the Precious Body of Our Lord for the first time in decades.  I cannot express the joy and relief that I felt, to have the weight of years of sin and separation lifted by such a gift of love and mercy in the Sacraments of Reconciliation and the Holy Eucharist!  I was home again! 

I was so elated during my drive home, and couldn’t wait to share my excitement with the priest of the church that I had been attending.  Imagine my embarrassment and shame when that same priest berated me in the narthex after Mass (in front of the entire church) for receiving Holy Communion, disobeying him and going to another priest for confession.  He even demanded to know the name of the priest who had “done this” so that he could investigate him “to be sure he is in good standing with the Church”. (I didn’t respond.) Furthermore, he screamed at me and told me to “get out of my church and don’t ever come back”.  (I have never returned.) Those venomous words of condemnation tore me to my very core, but God had a purpose.

Although I was confident that I was a child of God and still in good standing in the Catholic Church (because of the assurances of the priest who had granted me absolution), I couldn’t understand what had happened to the Church since I had been away.  Had Vatican II really changed everything the way that some people had suggested?  Was I still too much of a Protestant with weak catechesis?  Was Christ’s death on the Cross for everyone else but me?  I had these and so many other questions on my heart, but I still felt drawn to receive Christ in daily Mass.  It was during a morning Mass in another parish that I encountered a religious sister.  After a brief conversation, she invited me to a Holy Hour.  No questions, no judgment, no prerequisites whatsoever.  Just an open invitation to join her in Adoration in a sacred space before the Blessed Sacrament. 

 Since that first encounter, I have moved to the Diocese of Charlotte. I have come to love and respect the priests and consecrated religious of our diocese, who demonstrate to me what loving reverence for Our Lord Jesus Christ truly looks like.  I visit many of the parishes, as each has its own unique charism and personality, and I learn how to pray specifically for the priests, consecrated religious and parishioners.  This variety also gives me many opportunities to serve as needs arise.  One of the greatest gifts that I’ve received from my time here is the Traditional Latin Mass.  Although I was baptized under the Novus Ordo in college, I have found sacred beauty and reverence in the Tridentine Mass.  Through God’s Providence, I learned of this Rite because it was offered in one of the parishes in Charlotte.  The parish offered plenty of teaching and encouragement for me, because I don’t understand Latin and needed to have a foundational knowledge of the Ancient Rite. In a beautiful display of liturgical unity (not uniformity), the parish offered both Novus Ordo and Latin Rite Masses on the same campus, as well as other rites from other Catholic orders and in languages other than English.  Since October 2025, Bishop Michael Martin (who has only been here since Spring 2024) has banished the Latin Mass to a small chapel that requires almost two hours’ travel time (one way) for most of the lay faithful.  Additionally, the only priest who has permission to offer the Latin Mass in the diocese is the chaplain of the TLM chapel.  My catechesis has fallen away, my weekly time to perform corporal works of mercy has been cut by the 4+ hours of travel time necessitated to get to the Chapel of the Little Flower, and my connections to my parish family have been strained to say the least.  I am so torn between staying faithful to my parish priest (who is no longer permitted to offer the TLM by our Bishop) and being loyal to learning more about the Latin Mass in a chapel that is two hours away.  For lack of a better phrase, this TLM crisis has created a “liturgical schizophrenia”, making me choose between my home parish and a beloved reverential Rite. For me, the Novus Ordo Mass suffices, but my heart finds its most powerful song in the smells, sights, sacred music and quiet reverence of the Tridentine Mass.  As a child of immigrant parents, I know how vitally important it is to maintain language, traditions and rituals. Because our priests and seminarians are no longer permitted to teach or learn the rituals and prayers of the Tridentine Mass, I am very concerned that this Ancient Rite may fade away, leaving us less able to defend ourselves against the evil and profanity that surround us. In my opinion, we have become so accustomed to the profane that we don’t know how to identify or behave in the presence of the holy and sacred. How is it that 20 Buddhist monks from all over the world can sense humanity’s desperation for hope, peace and compassion and Walk for Peace, while a Catholic Bishop banishes his own faithful sheep to a liturgical exile?

Holy Mother Church has so much to offer to our hurting and dying world, as I have personally experienced Christ’s healing graces against the abuses of my past. Our holy priests, our beautiful sacraments and our cherished traditions may be mysteries and “contradictions to the world”, but they are 100% efficacious against spiritual attacks and wounds. Does a lay person really need to audibly hear all of the prayers of the priest or understand Latin at all to know when their wounded soul has been healed? I trust a consecrated priest, who has been formed by thousands of years of teaching, to bring me to Christ and to sainthood, the full healing of my soul for all eternity.

In respectful obedience, the faithful have written to our Bishop to express our concerns and hurts.  In response, we have received form letters or no response at all.  Most recently, he has demanded the removal of altar rails, kneelers and prie-dieux. Additionally, while he is encouraging the resumption of distributing Holy Communion under both species, he is vocal about abandoning the practice of intinction. Bishop Martin has also interfered with the formation program with our local seminary, “adding a year to seminary formation”, as announced in our diocesan publication, The Catholic News Herald.

How does the removal of an altar rail remind me of the need for separation of the sacred from the secular? How does the absence of a kneeler or prie-dieux show charity to someone who is physically unable to kneel without an aid, yet wishes to demonstrate reverence to Our Lord? How does the absence of the practice of intinction permit the faithful reception under both species, yet avoid profanation, cross-contamination and support basic sanitation practices for the priest and the parishioners? Why would anyone want to initiate these changes at a time when attendance in our Catholic churches has been declining, and studies are showing that up to 70% of professing Catholics do not believe in transubstantiation? (“Wonder bread and grape juice,” as Father Chris Alar, MIC has coined.) Instead of adding a formation year in an academic environment, why wouldn’t the diocese encourage our seminarians to develop a deeper knowledge and understanding of the Tridentine Rite that has produced centuries of saints around the world? Or better still, why not trust St. Joseph to lead our seminarians as he has been doing faithfully through Father Matthew Kauth since the inception of St. Joseph’s College Seminary in 2016?

I don’t know any of the actual answers to these questions, as our Bishop has declined to attend a Latin Mass in our diocese or engage in any meaningful dialogue with those of us who have been exiled to the TLM ghetto. It would seem, from a lay perspective, that a future priest could learn more from total immersion in the richness of the Traditional Latin Mass than from teaching in a school, Catholic or otherwise. It would also seem that true synodality could be better achieved by intimate personal dialogue than by standardized form letter or dead silence. At a time when the sheep of the Charlotte Diocese are begging for opportunities to show reverence for the sacred, it appears that recent persecution of the Tridentine Mass and its exiled adherents is creating further division, confusion and anxiety — and that’s just within the Church. What does the world see?

We have generous and dedicated canonical experts working tirelessly to bring our dire situation to the attention of the Vatican. The stakes at hand could not be higher or more urgent. With all due respect, we have grandparents, parents, children and non-Catholics who don’t have time for the slow wheels of the Church to correct the spiritual abuses that have been inflicted on us by this Bishop under the guise of “obedience” and “submission”. Our nation, our very souls and the souls of next generations are depending on us to get this right, NOW. For such a time as this …..

Lex orandi, lex credendi, lex vivendi.

Most Sacred Heart of Jesus, have mercy on us!
Immaculate Heart of Mary, cause of our joy, pray for us!
St. Michael the Archangel, pray for us!
St. Joseph, pray for us!
St. Mary Magdalene, pray for us!
St. Veronica, pray for us!
St. Maximilian Kolbe, pray for us!
St. Agatha, pray for us!
St. Joan of Arc, pray for us!
St. Thomas Aquinas, pray for us!
St. Francis Xavier, pray for us!
St. Padre Pio, pray for us!
St. Faustina, pray for us!
St. Teresa of Calcutta, pray for us!
St. Carlo Acutis, pray for us!
St. Josephine Bakhita, pray for us!
All ye holy angels and saints of God, pray for us!

Introibo ad altare Dei,
ad Deum qui laetificat juventutem meam

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Note from Father Gordon MacRae: Aloonsri Paokumhang is a Catholic convert, and a first-generation American whose parents emigrated from Thailand. After learning of the Divine Mercy conversion of Pornchai Maximilian Moontri, a fellow Thai, she began to follow Beyond These Stone Walls and became an active reader.

Editor’s Note: To learn about the Traditional Latin Mass please visit the following website and watch the trilogy on the Mass of the Ages:

Traditional Latin Mass

The Mass of the Ages

• Episode 1: Discover the Truth of the Traditional Latin Mass

• Episode 2: A Perfect Storm: What happened to the Mass after Vatican II

• Episode 3: Guardians of Tradition
  

Tainted Judge Nixes Trump’s Citizenship Order

July 11, 2025 by William A. Donohue, Ph.D., President of the Catholic League

Anyone who has been following the ordeal of Father Gordon MacRae, the falsely accused priest who has been imprisoned in New Hampshire since 1994, is aware of the injustice he has had to endure. One of the persons who has contributed to this injustice is U.S. District Judge Joseph Laplante.

He is back in the news for halting President Trump’s executive order on birthright citizenship.  He has given the president one week to appeal his decision.

To understand why the Catholic League believes this judge is morally delinquent, read the account by Detective Ryan MacDonald on how Laplante put the screws to Father MacRae.

The “Trauma-Informed” Consultants Behind the Lucrative Sexual Abuse Investigations in New Hampshire

After reading “Vatican Bans Publishing Lists of ‘Credibly’ Accused Priests,” a veteran researcher spells out the ties and connections among the players.

April 3, 2025 by Claire Best, Los Angeles, CA

The Diocese of Manchester list of accused priests should be studied as an example of how flawed these lists are.

Not included in the list of accused or convicted priests is Father Francis Talbot who was convicted and died in prison and who had worked at the Youth Detention Center. That is significant given the fact that the State of New Hampshire has over 1300 cases of child sex abuse claims against it currently. Sex abuse that allegedly took place at the Youth Detention Center where Father Francis Talbot had worked. Ironically, the State lumps within the definition of a Child Placement Agency as being the Department of Children Youth & Families (DCYF), Catholic Charities and their successors.

Nixon Peabody and Divine Millimet law firms represent Catholic Charities and the Diocese. Nixon Peabody is one of the law firms suing the State for the alleged victims of the Youth Detention Center abuse. Nixon Peabody also sorted out the quick settlements for the Diocese for the alleged priest sex abuse.

The list of “credibly” accused priests was published in July 2019 which is after the first victim of child sex abuse at the YDC came forward and an investigation had begun. Coincidentally, Nixon Peabody’s Attorney David Vicinanzo, had sent a letter to the Clerk of Merrimack County DA’s office earlier in 2019, asking for the Grand Jury Criminal Investigation Report on St Paul’s School to remain private. He represented a number of “intervenors” (faculty and administrators) at the school who did not want their names made public. He also represented “pro bono”, the New Hampshire Coalition Against Domestic & Sexual Violence (NHCADSV) who lobbied his former partner from Nixon Peabody, then Attorney General (and now Chief Justice of the New Hampshire Supreme Court), Gordon MacDonald, for the investigation.

And they got a contract with the school out of it, replete with an “independent compliance officer” and “trauma informed” training. The NHCADSV had hired Brian Harlow of SNAP to join them in 2012 to expand their business. Harlow was the first alleged victim to be solicited by Jim Rosenberg of prior AG Phil McLaughlin’s office to come forward for the Diocese investigation in 2002 which led to the list of “credibly” accused priests being created. Brian Harlow and the NHCADSV endorsed Gordon MacDonald for the NH Supreme Court.

MacDonald had once asked Father Gordon MacRae if he would mind having his name used for two claims against the Diocese (which were false) for a quick settlement. MacDonald was upset with Dorothy Rabinowitz of the WSJ when she published the names of these false claimants. He said there had been a nondisclosure agreement (NDA) but she pointed out that Father Gordon MacRae was not a party to any NDA.

Years later, Gordon MacDonald hired for the St Paul’s School investigation James F McLaughlin. He was the police detective who in 1992 had framed MacRae while investigating priests of the Diocese of Manchester. During the St Paul’s School investigation, James F McLaughlin’s name was added to the list of corrupt police officers but MacDonald failed to reveal this. Then he argued to keep the list private. Eventually McLaughlin’s name slipped out and he had multiple closed-door hearings to get his name removed from the list. These meetings involved not only the AG’s office but also a lawyer for the NH Banking Commission. Journalists and others have only received heavily redacted copies of his disciplinary records but he was known to his own police department as dishonest in the 1980s — well before he framed Father Gordon MacRae, and that the State of New Hampshire ignored the Brady v Maryland 1963 Supreme Court ruling which requires the State to provide exculpatory evidence to a defendant.

In 1998, McLaughlin’s name appeared in a Federal Entrapment case in which he was “the Government” who sexualized minors under 12 years old. (US v Paul Gamache). And yet he was hired by the NH AG’s office for the Diocese investigation and the St Paul’s School investigation. I discovered from Right To Know emails received from the AG’s office that the Attorney General knew there was a conflict of interests between the police department and prosecutor’s office and the Attorney General’s office in the investigation into St Paul’s School in September 2017. But it failed to let the public know this.

One wonders what it knew in the Diocese investigation in 2002 and what it failed to reveal to the public and Diocese. Jim Rosenberg now works for Shaheen & Gordon lawfirm. He represented Andrew Thomson, a State witness who the prosecutor admitted had been given a deal in the Owen Labrie trial which preceded and laid the land for the St Paul’s investigation. That deal was sealed in the trial and when it was revealed months later, the prosecutor retracted her words and the school’s attorney (a former AG of course) said no such deal had been made.

Shaheen & Gordon are allegedly the law firm paying Julie Curtin who is one of the “trauma informed “ investigators for the Diocese of Manchester and on its site. Curtin was the principal police detective in the Owen Labrie and St Paul’s investigations. She lied on a sworn affidavit for his arrest warrant (revealed by a SANE nurse in trial under oath) and she had also tampered with evidence — providing a redacted Facebook post. The prosecutor was taken by surprise when the full unredacted post was supplied by the defense — she’d never seen it before. It was exculpatory.

The DOJ no longer funds “Start by Believing” and “trauma informed” training that had been adopted in New Hampshire. SNAP got caught out for a kick back scheme with lawyers. It had to apologize to a priest in another state for framing him using media. The NHCADSV appears to have taken over where SNAP left off and gets kick backs from settlements brought by attorneys it refers complainants to. Bishop Accountability is an interesting site — I noticed articles have been removed from it which are inconvenient for the AG and US Attorney for New Hampshire and Jim Rosenberg relating to St Paul’s School and the Owen Labrie case.

I am informed that there was some internal discord at Shaheen & Gordon over the revenue they expect to get from the claims against the Yourh Detention Center. Coincidentally, they threatened me with a defamation suit in 2021 for statements I had made about their client, the NHCADSV, being involved in a “Kids for Cash” type scheme. It’s not defamation if it is true.

And if the Vatican could do one thing that would help Catholic and Episcopalian institutions around the world who have become subjected to these media fueled witch hunts, it would be to stand up and call out the profiteering and racketeering that has been going on with these law firms, victims advocacy groups, and the police, prosecutors and media they are in business with. All these people did was create sensationalist headlines and then set out to create evidence out of no evidence and hide evidence that was exculpatory. Follow the money and look at the lawfirms and non-profits and see how they got rich.

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Editor’s Note: For more on this story see “To Fleece the Flock: Meet the Trauma-Informed Consultants.”

From Fear and Humility to Hope and Love

Canadian Catholic writer Michael Brandon reviews Beyond These Stone Walls. This blog from a wrongly imprisoned priest is a guiding light for many around the globe.

Written on the Feast of the Guardian Angels by Michael Brandon, Ontario, Canada

Once again, a blockbuster article appeared over at Beyond These Stone Walls, this one titled “Travesty of Justice: The Ordeal of Father Gordon MacRae.”  Every week I await the Wednesday morning posting on Beyond These Stone Walls, with some of the anticipation of a young child for Christmas, and every week I am not disappointed.  The gift given is always just what I needed, never too much and never too little. And it is probably so for many of the other readers of BTSW postings, and so it is a unique gift for each of us.

And isn’t anticipation of Christmas a good thing?  At that first Christmas we received the greatest gift mankind every received, the birth of Our Saviour; God became man for us.  And that gift too is unique for each and every one of us.  The same Jesus, the same manger, the same outward appearance, but he comes to each and every one of us where we are geographically and in our state in life.

The giving of gifts at Christmas was always meant to symbolize that greatest of all gifts, but has come more to mean conspicuous consumption.  But, the underlying meaning of Christmas is still there, even if hidden from the eyes of most. So, when we receive our weekly gift from Father Gordon at Beyond These Stone Walls, we are there too receiving the original intent of Christmas, the gift of Christ. In this particular case we receive the gift of Christ from an Alter Christus, a man ordained to bring Christ to us.

Yesterday our gift though was a little different.  It was a recounting of the case, life and trials of Father MacRae, by a very respected leader of the laity in America, Dr. William Donohue.  If you have been on the BTSW site, or have come across articles or books by Ryan A. MacDonald or Dorothy Rabinowitz to name two of many, you have had access to the story of cruelty and manipulation that resulted in the false imprisonment of Father MacRae.

The available information on his case is voluminous, and with the different perspectives of the various writers focusing on particular aspects of the injustice of it all, and official documents, it is a challenge to put into a single perspective.  However, Dr. Donohue does just that and for that BTSW readers should be grateful.

Dr. Donohue highlights the confluence of evil that was required for our friend and priest Father Gordon to end up behind bars in such an incongruous set of lies, deceptions, hatred, greed, and malevolence.  The devil is in the details, and in this case we can see the devil in the details.

For further reflection we have the words of Saint Bernard an abbot and the author of the Memorare prayer.  Saint Bernard, like Father Gordon was a lover of Our Holy Mother.  In the Office of the Readings for September 10, we find that he wrote:

“The whole of the spiritual life consists of these two elements.  When we think of ourselves, we are perturbed and filled with a salutary sadness.  And when we think of Our Lord, we are revived to find consolation in the joy of the Holy Spirit.  From the first we derive fear and humility, from the second hope and love.”

Father Gordon did not commit the crimes for which he was placed in prison, in no large part because they never happened.  But, he is a sinner like you and me.  Our Lord knew who he was, and also how he, like you and like me, is the very apple of His eye.  He has allowed all that has happened to Father Gordon to occur for His Glory, in ways we cannot understand, in ways that are way above our pay grade.

I do not know anything about the depth of Father Gordon’s spiritual life before going to prison, but I read and see it becoming as deep as the ocean now.  He has been taken to the places of fear and humility; it is evident in his writings.

Father Gordon’s gift of himself to us each week comes from the same place as the gift Jesus gave to us in His Birth, but also in His Death and Resurrection.  That gift and every good gift emanates from the heart of the Father, and as God is love, so too these gifts are gifts of love.

Cherish the gift that is Jesus, and cherish the gift from his Alter Christus, Father Gordon as if it comes from the depths of the heart of Jesus, for it does.  The gift we receive weekly from Father Gordon MacRae is a sign of God’s love for us.

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

Transfiguration Behind These Stone Walls

By Michael Brandon | Freedom Through Truth

August 6, 2014

Today is the Feast of the Transfiguration.  It commemorates the day that Jesus took three of His disciples up on the mountain, believed to be Mount Tabor, and there, in an instant, was revealed in all His Glory before them, or at least as much as they could stand to see and live.

This happened just days after He had said to His disciples that: “There are some standing here who will not taste death before they see the kingdom of God.”

Transfiguration means a change in form or appearance, or a metamorphosis.  Metamorphosis means a major change in the appearance or character of someone or something.

In fact, we are all called to change our form or appearance, to be conformed to Christ in us.  Where Christ in His Transfiguration was actually changed and it was visibly obvious to the three disciples present, our transfiguration is more like a very slow metamorphosis and as that, might not be as obvious to those around us, as that of Christ was.

But, if we look with the eyes of faith, we can see the transfiguration or metamorphosis of people of faith all around us, as they seek to conform or accept being conformed into the image and likeness of Jesus Christ.

We are created in the Image of God, and so except for the presence of sin in our lives we should be able to see the Kingdom of God present in each other, because we are told and we believe that the Kingdom of God is at hand.

So, it seems appropriate to me at least, that on the Feast of the Transfiguration, we are reminded of how a couple of men have been transfigured, though that transfiguration is not complete yet, maybe not as dramatically as Jesus was on the mountain, but changed from the inside out none the less.

Around this time five years ago, Father Gordon MacRae, a priest, wrongly imprisoned in New Hampshire for sexual abuse that was contrived by a supposed victim to separate the Catholic Church from some of its money began writing the blog that is known as “Beyond These Stone Walls.”

I did not see the beginning of this blog, but came across it about a year later.  So, though I missed the beginning, I have not missed the point, I hope.  In the years that I have followed Beyond These Stone Walls, I have seen the transfiguration of Father Gordon MacRae, and his trusty sidekick Pornchai Moontri, as they have chosen to grow closer to Jesus Christ.

Noting their Consecration to the Immaculate Heart of Mary, I have followed their lead, not because I am a sheep, particularly, but because I believe in it, and needed only a little prodding from brothers I have never met to take the step myself.

The Father Gordon MacRae who began this literary part of his own journey of faith is not the Father Gordon MacRae you read today, nor is Pornchai the same.  Both have been transfigured, and readers are the better for it, since we have before us a priest being a priest of God under very difficult circumstances, and a young man as his compatriot, who has fallen in love with our Lord and Saviour.

Father Gordon should never have been in jail, since he did nothing wrong, at least not in a legal sense.  But, I think that he, knowing that he is a sinner in need of the grace of God, knows like all of us, if we would be honest with ourselves and with our God, that our sin is so grave that we, in fact, deserve whatever befalls us, and that life is not fair, because the author of life has a plan bigger than our own personal comfort.

Pornchai, on the other hand might in some sense deserve to be in prison for crimes he committed, but there again, there is more to it than that.  Having read his story, I know that in the circumstances that I have read he was in, bearing in mind that whatever has been written is merely the tip of the iceberg, I might have done exactly what he did.  As well, I would likely have had the same feelings of abandonment, anger and hatred towards those who betrayed me.

But God conspired to use the evil around them to bring them together for His greater Glory, and so with their cooperation he is transfiguring them into His own Image and likeness.

Christ was and is perfect, so His Transfiguration could happen in a fraction of a second.  We, unlike him carry the stain of original sin, and of our own sin, and so ultimately transfiguration for us is a lifelong journey. But transfiguration happens in us more rapidly when we are committed to God’s plan for our lives, and when we do not let the stone walls in our lives keep us from the love of God for us, and which we are to share with our brothers and sisters.

Father Gordon and Pornchai have committed to do God’s will in a most unlikely venue, and that both blesses all who read Beyond These Stone Walls, and also encourages us, who most often are in better circumstances to amend our lives and conform ourselves to God’s plan for each of us.

If Father Gordon and Pornchai can tear down the figurative stone walls that surround them, even in the midst of literal stone walls, can we not do the same?  The stone walls in our individual lives, disease, unemployment, poverty, woundedness in our relationships are very real, but must they possess us, or can we take the example of Father Gordon and Pornchai to heart, and accept these trials as part of God’s plan for our own transfiguration?

Pray for Father Gordon and for Pornchai that they will be faithful to the calling that God has put on their lives, but pray also that they will be an example to us of what faithfulness to God looks like, that we might follow their example.

A Kafkaesque Tale

By Richard John Neuhaus | First Things

Excerpt from That Evangelical Manifesto — August 2008

Among the many sad consequences of the sex abuse crisis are the injustices visited on priests falsely accused. A particularly egregious case is that of Father Gordon MacRae of the Diocese of Manchester, New Hampshire. He was sentenced to sixty-seven years and has been imprisoned more than twelve years with no chance of parole because he insists he is innocent. I have followed the case for several years. Lawyer friends have closely examined the case and believe he was railroaded. The Wall Street Journal ’s Pulitzer Prize-winning journalist Dorothy Rabinowitz published, on April 27 and 28, 2005, an account of the travesty of justice by which he was convicted. Now the friends of Father MacRae have created a website, www.GordonMacRae.net (now BeyondTheseStoneWalls.com), which provides a comprehensive narrative of the case, along with pertinent documentation. Bishop John McCormack, a former aide of Boston’s Cardinal Law, and the Diocese of Manchester do not come off as friends of justice or, for that matter, of elementary decency. You may want to visit the website and read this Kafkaesque tale. And then you may want to pray for Father MacRae, and for a Church and a justice system that seem indifferent to justice.

The Ordeal of Father Gordon MacRae

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

Noted sociologist Dr. Bill Donohue, President of the Catholic League for Religious and Civil Rights, investigated the unjust imprisonment of Father Gordon MacRae.

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.

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? We 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 showing how manipulative his accuser is.

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.

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.

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

NH Detective James McLaughlin on a List of Dishonest Police

For 28 years Fr. Gordon MacRae said that NH Detective James McLaughlin falsified police reports. It turns out that he has been on a secret list for doing just that.

May 2, 2022 by Ryan A. MacDonald

Attorneys Barry Scheck and Peter Neufeld have long asserted that police and prosecutor misconduct played a significant role in the spate of wrongful convictions that have badly stained our justice system. It seems that not a week goes by without a media story about a man or woman exonerated and released after being wrongly imprisoned for years or decades. At his acclaimed blog from prison, Father Gordon MacRae recently analyzed one such heart-wrenching account in “For the Lovely Bones Author Alice Sebold, Justice Hurts.”

According to Scheck and Neufeld, “in 64-percent of exonerations analyzed by the Innocence Project, professional misconduct by police or prosecutors played an important role in convictions. Lies, cheating, distortions at the lower levels of the system are excused at higher ones” (Actual Innocence, p. 225). A focus on policing in the aftermath of the murder of George Floyd at the hands of Minneapolis police officer Derek Chauvin has made police misconduct a lot harder to ignore. This is not about a bias against police. No one is more offended by a bad cop than a good cop. The vast majority represent their profession with both honor and honesty. But one did not.

Over 28 years of wrongful imprisonment at the New Hampshire State Prison, Fr. Gordon McRae has consistently asserted that the case against him was built on lies, cheating and distortion on the part of accusers aided and abetted by a dishonest police officer. Just as Barry Scheck predicted, those assertions have been ignored or explained away at higher levels of the justice system by judges with a clear bias in favor of police and against defendants — and this defendant in particular.

The last judge to preside over a Habeas Corpus petition to review new evidence and witnesses in the MacRae case allowed errors that I wrote about in “A Grievous Error in Judge Joseph Laplante’s Court.” That judge, like too many others, was a career prosecutor before his appointment to the federal bench. He was honored by New Hampshire Magazine in 2003 as “New Hampshire’s Top Prosecutor.”

In addition to the new evidence and witnesses that this judge declined to hear, much of Father Mac Rae’s Habeas Petition that came before his court was about Keene, New Hampshire sex crimes Detective James McLaughlin and the shady tactics he employed to investigate, prosecute and convict MacRae in 1994.

Now it turns out that Detective McLaughlin was sanctioned for “falsification of records” in 1985, nine years before MacRae’s trial. Under a U.S. Supreme court precedent, prosecutors were obligated to reveal that fact to Defendant MacRae and his legal counsel. They did not. This is especially egregious because a central issue in this case has been the falsification of police reports and witness tampering. You might think that this priest wrongly imprisoned for the last 28 years should not be the one to write about this because he has a liberty interest. There has been no one so severely impacted by this story than MacRae himself, and he exposed it brilliantly in a recent post at Beyond These Stone Walls. If you care at all for the integrity of justice in America, read and share this riveting post by Fr. Gordon MacRae “Predator Police: The New Hampshire Laurie List Bombshell”

I have also composed a follow-up article on this troubling matter entitled “Police Misconduct: A Crusader Cop Destroys a Catholic Priest.”

New Hampshire Priest Continues the Long Road to Clear His Name

By Brian Fraga | National Catholic Register

March 18, 2015

CONCORD, N.H. — Imprisoned for 21 years after his conviction for crimes he adamantly denies he committed, Father Gordon MacRae says he is “cautiously hopeful” that the federal courts will give him a new opportunity to prove his innocence.

“I know that Supreme Court decisions and precedents have made it very difficult for innocent defendants to have a case re-heard at this level. Most people who judge the justice system by TV’s Law and Order don’t understand the steep uphill climb,” Father MacRae told the Register in an email message Tuesday, after his attorneys presented oral arguments on behalf of his habeus corpus appeal at U.S. district court in Concord, N.H.

Father MacRae, whose story is told on the These Stone Walls blog, has been incarcerated in the New Hampshire State Prison since his September 1994 conviction on one count of sexual assault and four counts of felonious sexual-assault charges. Now 62, Father MacRae was a parish priest in the Diocese of Manchester, N.H., when the alleged victim accused Father MacRae of molesting him several times when he was a 15-year-old boy in the early 1980s.

In court documents, Father MacRae’s attorneys argue that “newly discovered evidence,” which include allegations that the accuser concocted his story for financial gain, establishes Father MacRae’s “actual innocence.” His lawyers argue that innocence should override any time limits or procedural bars that prevent a new hearing of the case.

The March 7 “hearing, for which there is no decision yet, was not a hearing on the merits, but solely on whether case law and procedure will even allow for a hearing on the merits,” Father MacRae said.

“Again, plea deals and the justice system work really well for guilty defendants, but for the innocent, not so much. It should be a grave concern to Americans that 97% of criminal cases are resolved by plea deals. Those who risk a trial risk their lives,” he added.

Turned-Down Plea Agreement

Father MacRae took that risk in 1994, when he turned down a plea deal that would have carried a maximum three-year prison term. Maintaining his innocence, he took his chances at trial, which ended in guilty verdicts after 10 days of testimony. In November 1994, a judge sentenced Father MacRae to an aggregate prison term of 33½ to 67 years.

In their appeal, Father MacRae’s current attorneys — Robert Rosenthal of New York City and Cathy Green of Manchester — contend that Father MacRae was denied his constitutional right to effective counsel, adding that his original lawyer’s conduct “undermined [his] own case, served the state mightily and assured the conviction.”

Rosenthal and Green also suggest that Father MacRae’s conviction occurred during the midst of a “moral panic that infected law enforcement, the public, media, judicial system and verdicts.” The corresponding era, the attorneys say, has since been widely recognized as fostering “a wave of unjust sexual-abuse accusations and convictions,” many of which have since been reversed and vacated.

“A dispassionate analysis of MacRae’s conviction reveals it to be just such a case — built on lies, overzealous police work and defense counsel’s actions that were wholly contrary to MacRae’s interests,” Rosenthal and Green said.

Diocese of Manchester

Meanwhile, Father MacRae said the Diocese of Manchester has not been in recent contact with him nor shown any support. In the early 2000s, Father MacRae said diocesan officials expressed concern that he had been wrongfully convicted and sentenced and even promised legal assistance.

“Then the 2002 Dallas Charter happened, and both mercy and justice went out of the world for accused priests,” Father MacRae told the Register.

Thomas Bebbington, director of communication for the Diocese of Manchester, told the Register that the diocese “has not been involved in any of the appeals filed by Gordon J. MacRae, nor has the diocese provided funding for these appeals or legal counsel.”

Said Bebbington: “Since this is a civil matter in which the diocese is not involved, we have no additional information to release. We continue to pray for all involved and for the vitality of the Catholic Church in New Hampshire.”

A central figure in Father MacRae’s new appeal in federal court is his accuser, identified in court documents as Tom Grover, who was 27 when he accused his former parish priest in Keene, N.H., of having molested him as a teenager. Father MacRae’s attorneys say Grover, “a drug addict and alcoholic, with neither a job nor prospects,” looked for a payday and sued the Diocese of Manchester, for which he won almost $200,000.

However, the attorneys say there was no corroborating evidence and not a single witness to the alleged sexual abuse, “though it was to have happened in busy, populated places.” Rosenthal and Green say Grover has since admitted to friends and family that he lied about the alleged molestation and that he has confessed to perjuring himself at trial.

“Grover’s addictions continued after trial, and his rap sheet continues to grow, with charges of all sorts of things, from traffic infractions to violent crimes in at least three states and Native-American jurisdictions,” Rosenthal and Green wrote.

State’s Response

However, Richard Gerry, the warden of the New Hampshire State Prison, who is named as the defendant in Father MacRae’s appeal, has moved to dismiss the appeal as untimely.

Through his attorney, Gerry said the appeal does not address the nature of the evidence presented at the priest’s 1994 trial, the performance of the prosecution or defense counsel or the fairness of the trial itself. Father MacRae’s attorney’s statements that they have new evidence to prove innocence, Gerry said, are “not new,” and any claim of actual innocence “is suspect at best.”

The petition, Gerry’s attorney said, “is almost entirely based on attacking the credibility of the victim … determinations made by the jury two decades ago. His newly discovered evidence provides nothing more than additional avenues of attack on cross-examination through witnesses of whom he was well aware at the time of trial.”

To date, the New Hampshire state courts have not looked favorably on Father MacRae’s post-conviction petitions. The New Hampshire State Court denied his direct appeal in June 1996. In April 2012, Father MacRae filed a petition for relief with the Merrimack County Superior Court, arguing that his defense lawyer at trial refused to conduct critical discovery, failed to object to the prosecution’s expert testimony and “literally” provided the state with the defense case before trial. However, the court never held a hearing on those issues and denied the petition in July 2013. The New Hampshire State Supreme Court subsequently declined to review the lower court’s decision.

Financial Assistance

Father MacRae said the state court system’s refusal to hear his case was “very frustrating, and it could happen again.” He said donations to his defense fund helped his case get a new hearing in federal court.

“Yes, in fact, the hearts and generosity of others are the only reason we got to this point,” he said.

Father MacRae has also been assisted by journalists and organizations that have taken up his cause.

Wall Street Journal reporter Dorothy Rabinowitz’s critical articles on the conviction led to renewed efforts to review the case. The Boston-based National Center for Reason and Justice has endorsed Father MacRae’s effort for a legal review and investigation. The Catholic League for Religious and Civil Rights, the False Memory Syndrome Foundation and other organizations have also expressed support.

In 2007, Cardinal Avery Dulles and Father Richard John Neuhaus asked the priest to write a “new chapter in the volume of Christian literature from those unjustly in prison.” The result, Father MacRae said, is his blog, These Stone Walls.

Register correspondent Brian Fraga writes from Fall River, Massachusetts.

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The above article was first published in the National Catholic Register on March 18, 2015.

Priests, Good and Bad

By Frank Friday | American Thinker

October 27, 2018

Excerpt

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Whatever fate Francis and his bad bishops face in this life though, it won’t amount to anything compared to what one good priest has had to endure now for 25 years. I speak of Fr. Gordon MacRae, who was imprisoned for a crime he didn't commit by a left-wing kook of a judge. Worse than the judge however, was the Keene, NH detective, James McLaughlin, who was all too eager to smear him with false witnesses. Add to that, lots of psychobabble recovered memories and greedy plaintiff’s lawyers, ending in one of the great frame-ups in the history of American justice.

Since Fr. MacRae  refused to knuckle under to the New Hampshire kangaroo court, he will likely die in prison. Yet he keeps his faith and dignity alive in a wonderful testimony on the power of true faith in the Gospel.

Apparently, everybody in New Hampshire knows about this disgrace, but no one in either party will do anything about it. If you live there, you might ask Governor Sununu or his opponent Molly Kelly, why no pardon for this innocent man? This case also looks like a textbook example of what the U.S. DoJ’s Civil Rights Division is supposed to investigate. If you know the new guy there, you might also mention it. I also have a few legal ideas of my own.

But the best thing anyone can do is pray for this brave man. And pray for the many decent priests that still serve; the wolves are many and the good shepherds few.  

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Read the entire article here.