Richard John Neuhaus: A Life in the Public Square

Six years after the death of Richard John Neuhaus, a new biography by Randy Boyagoda echoes his bold, timely, vibrant voice on religion in the public square.

January 29, 2025 by Fr Gordon MacRae

[Editor’s Note: The following post first appeared in 2015 at an earlier version of this blog. It has been heavily updated with new material by Father Gordon MacRae.]

When I was cast into the exile of unjust imprisonment in 1994, a friend concerned for what he imagined was a dearth of intellectual stimulation here gifted me with a subscription to First Things magazine. It was a gift that expanded a mind trapped in a world of concrete and steel, but it also created a serious problem for me. I simply could not part with the monthly issues that piled up on my cell floor drawing frowns from prison guards. “Why would you keep these?” asked one. “There aren’t even any pictures in them!”

I live in a micromanaged world in which every precious square inch of space must be accounted for, leaving little room for a collection of First Things. So I took a job in the prison library, found an empty shelf, and began what is likely the only collection of First Things spanning fifteen years in a prison library. You might be surprised by how often they are checked out, the lack of pictures notwithstanding.

But there is one issue that has never left my cell. I keep it in a safe place, and return to it twice a year in January and May. It is the April 2009 issue, Number 192, bearing the cover, “Richard John Neuhaus In Memoriam.”

I was simply amazed that, just three months after RJN’s untimely death from the ravages of cancer on January 9, 2009, this collection of essays could be gathered from the friends and colleagues for whom he was the hub in the arena of religion and public life in America. I should say, “in the Americas,” for Richard was Canadian by birth and his voice was as influential to our north as it was here in the U.S.

I keep this issue close because when Father Richard left this world, I could partake of none of the usual rituals with which we say goodbye. So I never said goodbye. Through the words of those who loved and cherished his company, he is still very much here, and I am grateful for that.

I have written of this before, so forgive my repetition, but my first inkling that something was amiss with Richard’s health came in a handwritten note from Steve Oslica in October of 2008. He had been in New York and attended a Mass offered by Father Richard. “Keep Father Neuhaus in your prayers,” Steve wrote. “I think he is dealing with some health issues.” Two months later, he was gone. Father Richard John Neuhaus left this world in the Lord’s friendship on January 9, 2009.

He also left dangling the friendship of countless others, including mine, though it was a friendship formed almost entirely through mutual friends, and in a dynamic exchange of letters to and from prison that spanned the last decade of his life. His influence upon me within these prison walls is directly proportional to the void that he left here.

A month after his death, I received the kindest of notes, dated February 17, 2009, from the Honorable Mary Ann Glendon, just returned from her post as United States Ambassador to the Holy See:

“Greetings from Boston — It’s good to be home again. I have just returned from a meeting in NYC to discuss the continuation of First Things and other aspects of Father Neuhaus’ work. I know you must be feeling his loss as keenly as the rest of us who depended on his leadership in so many ways.”

I was so deeply grateful to Ambassador Glendon. The brief letter filled in for me what had been lacking in the absence of ritual and sacrament to acknowledge death. Then, that April when First Things published its truly wonderful “In Memoriam” issue, I stored that letter within it, and marveled at the wit and wisdom and deeply felt love and respect that issue contains.

Of the dozens of profound and moving remembrances paying tribute to RJN, my favorite was, and still is, one entitled “Canadian Summers” by Father Tim Moyle of the Diocese of Pembroke, Ontario, who today reads Beyond These Stone Walls on occasion. Father Tim wrote of a long friendship with Richard and of the impact of one of his lesser known works, Freedom for Ministry (1979):

“Richard offered a powerful vision of pastoral service. Here he spoke of the importance of finding ways to present the awesome challenge of Jesus Christ to those under one’s pastoral care. By accepting the wonderful ‘challenge of orthodoxy’ that is the placing of Christ at the center of their lives, clergy of all stripes would find the inspiration to minister God’s love to all the baptized as they labored to promote the Kingdom of God. His fraternal care and concern for those who took up the pastoral yoke of Jesus Christ was where his compassion, faith, and profound humility in the face of the paschal mystery shone through the brightest for me.”

For me as well, Father Tim. I revisit this and other essays each May because that is the month of Richard’s birth. It is an irony that Father Richard John Neuhaus was born on May 14, the Feast of Saint Matthias, chosen by lot to complete the Twelve Apostles by filling the vacancy left by Judas Iscariot (Acts 1:21-26). The significance of that for me may be more evident below.

The Biography

Now, six years after RJN’s untimely death, biographer Randy Boyagoda has written a stellar biography of this great good friend and his prodigious voice in the arena of religion in American — and, yes Father Tim, Canadian — public life. Richard John Neuhaus: A Life in the Public Square (Image Books, 2015) is a timely tribute and a most welcomed addition to the national discussion of the role of religion and faith with which we in the Americas now struggle. In 459 pages, Randy Boyagoda captured well the strength of courage and depth of faith, coupled with a most formidable intellect, that produced the prophetic voice of Richard John Neuhaus. I received it and devoured it with that same old familiar sense of feeling both elated and deflated.

Elated first: A biography about a friend must naturally be approached with some trepidation, and I am not the first to express that thought. In a brief review, former First Things interim editor, Russell E. Saltzman wrote,

“I have never read a biography of someone I knew well. It was with apprehension, then, that I read the galleys of Randy Boyagoda’s biography of Neuhaus … I was having trouble figuring out how anyone could capture Neuhaus whole.”

— Russell E. Saltzman, “New Biography Captures Spirit of One of the Great Catholic Intellectuals,” Feb. 18, 2015

Randy Boyagoda did just that, however. He captured well the man I knew and still know through the pens of the many whose esteem for him ran deep. Boyagoda summarized him as “a bold Christian and a bold intellectual and a bold cosmopolitan and a bold operator, all at once, all as one.”

First Things and Last Things

Few people know the extent of that boldness, professed, at times, at great personal cost to himself. I have a first hand account of it, and to this day Neuhaus is subjected, even in death, to the ridicule he expected — but never feared — on account of his own exercise of justice.

Among the many tributes to RJN, published anew as reviews by Mr. Boyagoda’s wondrous biography, was one I admired greatly. It appeared in the The Wall Street Journal (“From Anti-War Pastor to Pro-Life Priest,” March 27, 2015) by University of Oklahoma History Professor and former First Things Editorial Board member, Wilfred M. McClay. I disagree however, with one point emphasized in both the book and Mr. McClay’s review.

“Mr. Boyagoda does not refrain from faulting some of Neuhaus’ more questionable judgments, such as his playing down of the clergy sex-abuse scandal, which led him to undertake a fierce and misguided defense of Father Marcial Maciel, the founder of the Legion of Christ, who would eventually be exposed as a prodigious sexual abuser and disciplined by Pope Benedict XVI.”

— Wilfred M. McClay, “From Anti-War Pastor to Pro-Life priest,” WSJ, March 27, 2015

Some of the comments on that McClay review at WSJ.com dusted off old prejudices about Catholics, charging that Neuhaus “abandoned the word of God” in his transformation from Lutheran pastor to Catholic priest. Others highlighted what Wilfred McClay termed his “fierce and misguided defense of Father Marcial Maciel.” So I posted two comments of my own, and this is one of them:

“It is a distortion and an injustice to characterize Father Richard John Neuhaus’ concerns for justice in the Church as “playing down the sex-abuse scandals.” He did no such thing. His collection of essays under the title, ‘Scandal Time’ comprised the sanest, most just, and most critical analysis of that crisis in print. Father Neuhaus rightly called upon the U.S. Bishops not to simply replace one injustice with another to appease a scandal hungry media, and the ravenous tort bar.”

The “Scandal Time” essays are compiled and posted in pdf format here at Beyond These Stone Walls. Even a cursory read of them will tell you that Boyagoda’s characterization of this great priest as “bold” is immensely understated. In the face of a modern day witch hunt in the secular media, and, sadly, even the Catholic press as clergy sex abuse scandals unfolded in 2002, the voice of Father Neuhaus was more than bold. It was revolutionary. This one man held back the tide of “availability bias” to give accused priests a singular voice calling for justice, due process, and fairness. And this was after his defense of Marcial Maciel was shown to be flawed and misdirected.

I cannot convey in mere words what this meant to me, personally. Even while being bludgeoned for his misjudgment on Maciel, Father Neuhaus published “A Kafkaesque Tale,” demonstrating to the Catholic Christian community the inconsistency of its application of justice in the wake of the U S Bishops’ “Final Solution,” the 2002 Dallas Charter that blatantly equated accusation with guilt. In this, Richard John Neuhaus stood almost entirely alone in Catholic media in the religious public square.

Father Neuhaus refused to use the apparent guilt of Maciel to undermine justice and due process for other accused Catholic priests even when many other writers were doing just that. To fault Father Neuhaus for this today is to add insult to injustice. Even after his defense of Father Maciel was undermined and criticized, Father Neuhaus published “A Kafkaesque Tale” in the January 2008 edition of First Things:

“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, 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.”

Among His Last Things

Beyond These Stone Walls came into being exactly six months after Father Neuhaus left this world. In part, at least, this blog was his idea, an idea shared and generated by his friend of long standing, Cardinal Avery Dulles. As our “About” page describes, they together wrote, “Your article is an important one, and will hopefully be followed by many others. Your writing, which is clear, eloquent and spiritually sound, will be a monument to your trials.”

In this call for fairness in the face of a witch hunt, Father Neuhaus came full circle. Born on the Feast of Saint Matthias who resolved the first Judas Crisis in the Church, Father Neuhaus sought to also resolve its newest form as the 21st Century commenced. He and Cardinal Dulles were lone voices in the media glare of 2002, but truth and justice accommodating the acceptable media view is an old practice that history always exposes eventually as deeply flawed.

This boldness extended into First Things as Father Neuhaus published several letters of mine including “Crime and Punishment,” (First Things, November 2008), and “Sin and Risk Aversion” (November 1996). In his last letter to me two months before his death, Father Neuhaus asked, “How does one go about arranging to visit with you?” Upon hearing of his illness I quickly wrote back, assuring him that he had been living the Corporal Works of Mercy for the last decade of our fraternal correspondence — an exchange in which I never once felt like the outcast so many other corners of the Church fashioned for me. This adviser to popes and presidents found room to also quietly live the exhortation of Hebrews 13:3.

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“Zero tolerance, one strike and you’re out, boot them out of ministry. Of course the victim activists are not satisfied and, sadly, may never be satisfied. The bishops have succeeded in scandalizing the faithful anew by adopting [in the Dallas Charter] a thoroughly unbiblical, untraditional, and un-Catholic approach to sin and grace.… They ended up adopting a policy that was sans repentance, sans conversion, sans forbearance, sans prudential judgment, sans forgiveness, sans almost everything one might have hoped for from the bishops of the Church of Jesus Christ.”

— Richard John Neuhaus, “Scandal Time”, 2008, First Things

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Note from Father Gordon MacRae: Thank you for reading and sharing this post about my great good friend, Father Richard John Neuhaus. You may also like these related posts:

Pell Contra Mundum: Cardinal Truth on the Synod

Canon Law Conundrum: When Moral Certainty Is Neither Moral Nor Certain

Cultural Meltdown: Prophetic Wisdom for a Troubled Age

How I Became the Catholic I Was by Richard John Neuhaus

The Eucharistic Adoration Chapel established by Saint Maximilian Kolbe was inaugurated at the outbreak of World War II. It was restored as a Chapel of Adoration in September, 2018, the commemoration of the date that the war began. It is now part of the World Center of Prayer for Peace. The live internet feed of the Adoration Chapel at Niepokalanow — sponsored by EWTN — was established just a few weeks before we discovered it and began to include in at Beyond These Stone Walls. Click “Watch on YouTube” in the lower left corner to see how many people around the world are present there with you. The number appears below the symbol for EWTN.

Click or tap here to proceed to the Adoration Chapel.

The following is a translation from the Polish in the image above: “Eighth Star in the Crown of Mary Queen of Peace” “Chapel of Perpetual Adoration of the Blessed Sacrament at Niepokalanow. World Center of Prayer for Peace.” “On September 1, 2018, the World Center of Prayer for Peace in Niepokalanow was opened. It would be difficult to find a more expressive reference to the need for constant prayer for peace than the anniversary of the outbreak of World War II.”

For the Catholic theology behind this image, visit my post, “The Ark of the Covenant and the Mother of God.”

God, Grant Me Serenity. I’ll be Waiting

The Serenity Prayer by Reinhold Niebuhr is much more than a few verses on the walls of a Twelve Step program. It’s a vital petition to recover from spiritual wounds.

“Forgiveness is to give up all hope for a better past.”

For the last several years where I live, greeting cards of any sort have been banned. It was somehow determined that some people on the “outside” found a way to separate the card stock on which greeting cards are made, and then insert narcotics between the layers of the card. I hear that there were machines that could detect all this, but the cheaper and more expedient way of dealing with it was to simply ban all cards from friends and families of prisoners. This was a morale bombshell especially around Christmas which is already sanitized to be virtually unrecognizable in prison. The draconian measure has been resolved a bit, but not for the better. We now get no mail at all. We receive only a photocopy of any mail that you send while the original is shredded. Bah, humbug!

The word “draconian” is an interesting word. Some people spell it with a capital “D” because it’s one of those words that came into English from the name of an actual historical person. Though technically the capital isn’t necessary, the word refers to the application of harsh laws such as those codified by Draco, a legislator in the city-state of Athens, Greece in the Seventh Century, B.C. Draco was notorious for imposing the death penalty for both serious and trivial crimes, thus giving rise to “draconian,” a rather uncomplimentary word named after him. When I explained all this some years ago to my friend, Pornchai-Max, he said, “maybe in a thousand years, going off on long, boring explanations about history will be called ‘gordonian.’” HMMPH! He lives in Thailand now and out of my reach, except by telephone.

Anyway, back to mail call. Of course, every prisoner loves mail, but when it comes to replying to it all, I get a D+ at best. A part of my excuse is that I can purchase only six Smith Corona typewriter ribbons per year, so that means having to handwrite most mail. So I find myself writing much of the same things over and over. It’s especially difficult to respond to overseas mail because the prison commissary sells only U.S. First Class 73¢ stamps, and has a purchase limit of twenty per week. Writing overseas takes three of them which costs much more than a day’s pay here. So some of my mail tends to pile up until I am able to respond.

I am so very sorry for this, but prison is one reality I wish I could change, but can’t. I hope it doesn’t discourage you from writing. Sometimes I try to incorporate responses to letters in some of my posts, and hope that readers can detect some of their letters between the lines. As an example, this excerpt is from a letter received just before Christmas last year from an Ohio reader (but still in a pile in my cell):

“Dear Fr MacRae: I first learned about you when I read the book, Loved, Lost, Found: 17 Divine Mercy Conversions [by Felix Carroll]. I am always so inspired by other people’s conversions! When I read the chapter about Pornchai Moontri I was very touched by his story and remarkable conversion and, frankly, I was shocked by your story. I became very concerned when I looked you up online and found your blog and read some of your articles… It did not take me long to have your blogs come right to my inbox and I gobble up everything you write. You inspire me to want to be a better follower of Christ and to accept the things I cannot change in my life.”

The writer added, in a paragraph later, “You are doing so much good despite what was done to you. Your light is still shining.” On the same day, I received another letter from a reader in the U.K. in which he wrote that my posts remind him of Dietrich Bonhoeffer’s famous Letters and Papers from Prison. Talk about pressure! This resulted in a post by me on my birthday, “Resistance: A Birthday in the Shadow of Dietrich Bonhoeffer.”

I had long been aware of Dietrich Bonhoeffer, the famous Lutheran pastor condemned to prison in Hitler’s Germany because of his writing. Both of the letters described above made me think of Dietrich Bonhoeffer although the first one never mentioned him. He never knew in life the profound impact that his writings from prison would have on others for generations to come.

I once read a superb interview with Eric Metaxas by Kate Bachelder in The Wall Street Journal entitled “The Death of God Is Greatly Exaggerated”. In it, Eric Metaxas

“recalls how in 1939 Dietrich Bonhoeffer was sitting safely in New York at Union Theological Seminary. He elected to return to Germany, what Mr. Metaxas calls ‘the great decision.’ What would animate someone to leave comfort and security for the depraved Nazi Germany, where he would surely be arrested for supporting the Jews?”

The Serenity Prayer

There is an answer to that question, but first let’s get back to the pre-Christmas letter cited above from an Ohio reader. She mentioned that my posts inspire her “to want to be a better follower of Christ and to accept the things I cannot change in my life.” You might instantly recognize the latter half of that sentence as a reference to what is now commonly known as “The Serenity Prayer.”

It’s one of the most iconic prayers in common use in Western culture, and a portion of it adorns the walls and literature, of every meeting of Alcoholics Anonymous in the world, as well as most other self-help endeavors based on the Twelve Steps of A.A. The prayer was written in 1926 by Lutheran pastor and theologian, Reinhold Niebuhr, but most people know it only by the few verses adopted by A.A. Here is its original form:

God, grant me
Serenity to accept the things
I cannot change;
Courage to change the things
I can, and
Wisdom to know the difference.

Living one day at a time;
Enduring one moment at a time;
Accepting hardship
as a pathway to peace.
Taking, as Jesus did,
this sinful world as it is,
and not as I would have it.

Trusting that You
will make all things right
if I but surrender to Your will;
That I may be
reasonably happy in this life, and
supremely happy with You in the next.

— Reinhold Niebuhr, 1926

Courage to Change the Things I Can

The famous prayer begins with a request for the grace of serenity, but in my current location, as it was in Dietrich Bonhoeffer’s prison, there is little of it to be found on the outside. I received a letter from a reader recently who told me of the imprisonment of his wife of some fifty years. It is not a physical prison, but it is no less of a prison than the one I am in. Having lost and buried their own son from cancer, she finds herself in a prison of distrust and resentment over the losses of the past. It’s the sort of prison that has so many of us under lock and key.

“Forgiveness is to give up all hope for a better past.” I began this post with that quote, but I do not know its origin. A fellow prisoner whose mother died while he was in prison, stood in my doorway one morning to tell me that someone sent him that quote. It made me realize how much serenity requires the grace of surrender for the events of the past. It’s a real challenge where I am, but it’s a real challenge wherever any of you are too. Dare we hope? Dare we believe? Both take serenity, courage, and wisdom in the present moment. Our crosses of the present cannot be an excuse for retreating into the past.

The prisoner whose mother died spoke with me at length about the death of his mother, and about the painful letting go that it required of him with no opportunity for goodbye other than from within his own heart. I gave him a copy of “A Corner of the Veil,” about the death of my own mother during my imprisonment. But it’s really about more than that. It’s about my own letting go of the things I cannot change. The prisoner kept that post and read it several times. He said that he was profoundly affected by my challenge not to reduce the present to a litany of losses in the past.

Through this discernment, he made a decision to reconsider one part of his past: his Catholic faith that he long ago had abandoned. Through the loss of his mother, he opened himself to the one thing he has left to share with her, a faith that spans a bridge between his life and hers. He later attended Father Michael Gaitley’s “33 Days to Morning Glory” retreat when it was offered in this prison.

The wounds of the past surface in times of loss. Like the wife of the reader mentioned above, the struggles and wounds of life accumulate into a litany of loss until it is life itself that we now distrust. Sometimes it is life itself that requires our forgiveness. To do so, then, is to surrender all hope for a better past because such a hope is futile. No matter how you spin it in your heart and mind, no matter who you blame for it, no matter how long you have lived with it, you will never have a different past. Eric Metaxas alluded to this in his WSJ interview:

“One of my favorite Bible verses is Philippians 4:6” ‘Be anxious about nothing.’ Nothing. Now what does that mean, ‘nothing’? It means ‘NOTHING.’ [So] ‘Rejoice in the Lord always.’ That’s a command.”

The Wisdom to Know the Difference

Both Maximilian Kolbe and Dietrich Bonhoeffer died in prison. And yet the entire world today is shaken up by the wisdom that emanated from their prison writing.

Over the decades here in my own imprisonment, I have been tempted by the prospect of simply giving up on the present and retreating into the past. On the night before writing this post I had a long talk by telephone with my friend Pornchai Maximilian Moontri in Thailand. He also spent 30 years in prison for a crime set in motion by someone else. When I told him about this post he reminded me of something said in a homily by the late Father Bernie Campbell, a Capuchin priest who offered Sunday Mass in this prison for decades. Pornchai told me that Father Bernie once said in a homily that “life is like toilet paper. It goes by a lot faster toward the end of the roll.” We both laughed at the truth of that.

I was so very struck by the reader at the beginning of this post who wrote that this blog reminds him of Dietrich Bonhoeffer’s Letters and Papers from Prison. The letter caused me to return to Bonhoeffer’s writings. Reinhold Niebuhr, who composed “The Serenity Prayer” was on the faculty of Union Theological Seminary in New York where he had a profound influence on Bonhoeffer at the time he arrived at “the great decision” that Eric Metaxas described. The great decision was to return to Germany because “He who believes does not flee,” no matter the cost.

Both men also had a very great influence on my late friend and mentor, Father Richard John Neuhaus. Along with Cardinal Avery Dulles, Father Neuhaus urged me to write and was instrumental in my starting this blog in 2009. His own great decision to pave a path from Lutheranism to Rome by becoming a Catholic and a priest — took great courage and wisdom.

You do not have to read very far into Bonhoeffer’s words and actions to see Reinhold Niebuhr’s “the courage to change the things that I can” reflected there. I think serenity itself was more of a challenge. Bonhoeffer freely chose to return to Nazi Germany from the comfort of Reinhold Niebuhr’s New York seminary knowing — very much like Father Maximilian Kolbe — that his own moral compass would not permit him to cease writing the truth.

And like Saint Maximilian Kolbe, Bonhoeffer wrote knowing, and fearing, that the truth would land him in a Nazi prison, but he wrote that truth anyway. Finding serenity along such a path is an immense spiritual challenge, and its only source is grace — and the conditions in which such grace is found are often surprising.

True courage does not mean the absence of fear. It means to do the right thing, to act morally, in spite of fear. There are some things which have terrified me — decades in prison being one of them— but terror alone was not sufficient cause to take up an easier cross. For Dietrich Bonhoeffer, and for Maximilian Kolbe, prison was no obstacle to grace.

The powerfully riveting book by Eric Metaxas, Bonhoeffer: Pastor, Martyr, Prophet, Spy (2011) presents Bonhoeffer’s very life as a profile in courage. His writings and actions led inexorably to the sacrifice of his life on April 9, 1945, eight years to the day before I was born. Just imagine then the irony of my own introduction to prison. Standing in court facing prison on September 23, 1994, I was forced to be silent while prosecutor Bruce Elliot Reynolds asked Judge Arthur Brennan and my jury to disregard any good I have ever done, because “for some people, even Hitler was a nice guy.”

Over the years between his imprisonment and his execution by hanging upon the orders of Hitler himself, Dietrich Bonhoeffer wrote his Letters and Papers from Prison. When what he wrote was posthumously published, those who knew him found some of it shocking. One of his most pointed criticisms of his own church during those years in prison was its tendency to limit faith and the requirements of faith to the “otherworldly,” focusing on the next life at the expense of this one. Though that is a part of all faith — certainly Catholic faith — we are now in this life, “taking, as Jesus did, this sinful world as it is, and not as I would have it.”

It was in the unjust imprisonment imposed upon him through the corruption of others that Dietrich Bonhoeffer found the core of his Christology. It could be summed up in three words: “life for others.” And it was in that same circumstance that Maximilian Kolbe discerned that “Love alone creates,” the center of his life in Christ that drew him toward surrendering his life that another may live.

In both men, in the struggles between courage and wisdom, in the midst of great suffering, trial, and loss can be found inspiration for the greatest challenge and adventure of our lives, that most essential part of Reinhold Niebuhr’s famous prayer: “God, grant me Serenity to accept the things I cannot change.”

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Note from Fr Gordon MacRae: Thank you for reading and sharing this post as an example of “the courage to change the things that I can.” You may also like these related posts from Beyond These Stone Walls:

Resistance: A Birthday in the Shadow of Dietrich Bonhoeffer

Saint Maximilian Kolbe and the Gift of Noble Defiance

On the Day of Padre Pio, My Best Friend Was Stigmatized by Pornchai Maximilian Moontri

Eternal Life Matters: Spiritual Survival in Trying Times

The Eucharistic Adoration Chapel established by Saint Maximilian Kolbe was inaugurated at the outbreak of World War II. It was restored as a Chapel of Adoration in September, 2018, the commemoration of the date that the war began. It is now part of the World Center of Prayer for Peace. The live internet feed of the Adoration Chapel at Niepokalanow — sponsored by EWTN — was established just a few weeks before we discovered it and began to include in at Beyond These Stone Walls. Click “Watch on YouTube” in the lower left corner to see how many people around the world are present there with you. The number appears below the symbol for EWTN.

Click or tap here to proceed to the Adoration Chapel.

The following is a translation from the Polish in the image above: “Eighth Star in the Crown of Mary Queen of Peace” “Chapel of Perpetual Adoration of the Blessed Sacrament at Niepokalanow. World Center of Prayer for Peace.” “On September 1, 2018, the World Center of Prayer for Peace in Niepokalanow was opened. It would be difficult to find a more expressive reference to the need for constant prayer for peace than the anniversary of the outbreak of World War II.”

For the Catholic theology behind this image, visit my post, “The Ark of the Covenant and the Mother of God.”

A Devil in the Desert for the Last Temptation of Christ

The Gospel according to St Luke tells the story of Jesus, revealed to be Son of God, led into the desert to be tested by the devil who does not give up easily.

February 21, 2024 by Fr Gordon MacRae

Note from Fr Gordon MacRae: If you were present at Catholic Mass for the First Sunday of Lent, then you heard the Gospel Proclamation about the demonic temptation of Christ in the desert. I have discovered much more to that story, and it is manifested here in a Church that still wanders in the desert. Lest we wander too far into the desert wilderness, please read on.

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In my estimation, one of the best movies about Catholic life in America taking a wrong turn has been deemed by some to be a bit rough around the edges. Robert DeNiro portrays Los Angeles Monsignor Desmond Spellacy, and Robert Duvall is cast as his brother, LAPD homicide detective Tom Spellacy in the 1981 film, True Confessions. The film is from a novel of the same name by John Gregory Dunne based on the famous Los Angeles “Black Dahlia” case of 1947.

DeNiro’s character, Monsignor Desmond Spellacy is a priest of the Archdiocese of Los Angeles in the late 1940s at the epicenter of the power politics of a church beginning to succumb to the world in which it thrives. Amid corruption while being groomed to become the next Archbishop, the Monsignor nonetheless clings to an honest spiritual life just starting its inevitable fraying at the edges as he is dragged ever deeper into a tangled web of deceit.

Robert Duvall portrays his older brother, Tom Spellacy, an honest and dedicated — if somewhat cynical — L.A. homicide detective whose investigation of the murder of a prostitute brings him ever closer to the perimeter of an archdiocese circling the wagons. Charles Durning portrays the thoroughly corrupt owner of a large construction firm bidding for church building projects. Having just been awarded Catholic Layman of the Year by Monsignor Spellacy, he is also a suspect in the murder investigation that a lot of people want quietly swept under a rug.

Those wanting to influence and sideline Tom’s investigation come up with evidence — a photograph — that his Monsignor-brother also knew the murdered girl, but the photograph is entirely benign. Still, it’s enough to make a lurid case for guilt by association leaving Tom in a quandary about pursuing an investigation that will destroy his innocent brother’s career. The film ends with the case solved, but Monsignor Spellacy banished to a small parish in the California desert, his hopes for political advancement in the Church destroyed.

That the film — and the priesthood of Monsignor Spellacy — ends in the desert is highly symbolic. The image has ancient roots into our Sacred Scriptures, and especially into the Book of Leviticus. This book is comprised of liturgical laws for the Levitical priesthood reaching back to 1300 BC as Moses led his people through a forty-year period of exile in the Sinai desert. Some of the ritual accounts it contains are far more ancient.

In a recent Christmas post, “Silent Night and the Shepherds Who Quaked at the Sight,” I wrote that the troubles of our time are the manifestation of spiritual warfare that has been waged in the world since God’s first bond of covenant with us. Before that bond, we were doomed. Since that bond, reestablished by God again and again, there is hope for us. We remain oblivious to spiritual warfare to our own spiritual peril. We live in a very important time in God’s covenant relationship with us. The Birth of the Messiah and His walking among us are equidistant in time between our existence now in the 21st Century AD and Abraham’s first encounter with God in the 21st Century BC.

Our Day of Atonement Begins

The Gospel according to St Luke (4:1-13) is also set in the desert as the Day of Atonement begins for all humankind. Revealed in Baptism as the Son of God …

“Filled with the Holy Spirit, Jesus returned from the Jordan and was led by the Spirit into the desert for forty days to be tempted by the devil.”

— Luke 4:1

The scene has roots in an ancient ritual for the Day of Atonement described in Leviticus 16:5-10. Aaron, the high priest …

“Shall take from the congregation of the people of Israel two male goats for a sin offering .... Then he shall take the two goats and set them before the Lord at the tent of meeting; and Aaron shall cast lots upon the two goats, one for the Lord and the other lot for Azazel. And Aaron shall present the goat upon which the lot fell for the Lord, and offer it as a sin offering, but the goat upon which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the desert wilderness to Azazel …”

— Leviticus 16:5,7-10

This describes the ritual for purification known in Hebrew as Yom Kippur, or the Day of Atonement from Leviticus Chapter 16. The ritual reaches far beyond Moses into the time of God’s first covenant with Abraham some 2000 years before the Birth of the Messiah.

There are two goats mentioned in the ritual: One for sacrifice, to Yahweh, and the other — the one bearing the sins of Israel — is “for Azazel.” This name appears only in Leviticus 16 and nowhere else in Scripture. The name is believed to be that of a fallen angel and follower of Satan who haunts the desert wilderness. Some scholars believe Azazel to be the being referred to as “the night hag” haunting the desolate wilderness, in Isaiah 34:14.

The Latin Vulgate translation of the Bible called the second goat “caper emissarius,” (“the goat sent out”). An English translation rendered it “escape goat” from which the term “scapegoat” has been derived. A scapegoat is one who is held to bear the wrongs of others, or of all. The symbolism in the Gospel of Jesus being led by the Spirit into the desert to face the devil is striking because Jesus is to become, by God’s own design, the scapegoat for the sins of all humanity.

In the Gospel for the First Sunday of Lent, Jesus is described as “filled with the Holy Spirit.” This term appears in only three other places in Scripture, all three also written by Saint Luke. In the Book of Acts of the Apostles (6:5) Stephen, “filled with the Holy Spirit” was the first to be chosen to care for widows and orphans in the daily distribution of food. Later in Acts (7:55) Stephen, “filled with the Holy Spirit gazed into heaven and saw the glory of God” as he became the first Martyr of the Church.

The witnesses who approved of the stoning of Stephen “laid their cloaks at the feet of a young man named Saul” (Acts 7:58) whose radical conversion to become Paul would build the global Church.

Also in Acts (11:24) Barnabus is filled with the Holy Spirit as he founded the first Church beyond Jerusalem for the Gentiles of Antioch. The sense of the term “filled with the Holy Spirit” in Saint Luke’s passages alludes to the hand of God in our living history.

In our first Sunday Gospel for Lent, Jesus, filled with the Holy Spirit, “having returned from the Jordan,” is led by the Spirit for forty days in the desert wilderness. The Gospel links this account to His Baptism at the Jordan at which He is revealed as “Son of God.” This revelation becomes a diabolical taunt, and knowing that Jesus has fasted becomes the devil’s first temptation: “If you are the Son of God, turn this stone into bread.” Jesus thwarts the temptation, and the taunt with a quote from the Hebrew Scriptures (Deuteronomy 8:3), “Man does not live by bread alone (but by everything that proceeds from the mouth of God.”)

The symbolism is wonderful here. Like the Father in the Parable of the Prodigal Son — also from Luke (15:11-32) — God had two sons. In the Book of Exodus (4:21-22) Israel is called God’s “first-born son”:

“The Lord said to Moses, ‘When you go back to Egypt, see that you do before Pharaoh all the miracles which I have put in your power, but I will harden his heart so that he will not let the people go. And you shall say to Pharaoh, ‘Thus says the Lord, Israel is my first-born son, and I say to you, let my son go that he may serve me. If you refuse to let my son go, I will slay your first-born son’.”

It was the fulfillment of this command of God that finally broke the yoke of slavery and caused Pharaoh to release Israel from bondage. But, as in the Parable of the Prodigal Son, Israel was not faithful and spent forty years wandering in the desert as a result of this son’s infidelity. In the Gospel of Luke, the Second Person of the Most Holy Trinity assumed the humanity of the first son, and was led by the Spirit into the desert to save us in the Second Exodus, our release from the bondage of sin and death.

Clerical Scandal and the Scandal of Clericalism

The second temptation is the lure of political power. In a single instant, the devil showed Jesus all the kingdoms of the world and said, “I shall give you all this power and glory for it has been handed over to me… all this will be yours if you worship me.” This has been the downfall of many, including many in our Church. Jesus again quotes from Scripture, “It is written, you shall worship the Lord your God and serve him alone” (Deuteronomy 6:13). This Gospel revisits the lure of political power immediately after the Institution of the Eucharist:

“A dispute arose among them, which of them was to be regarded as the greatest. And he said to them, ‘The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But not so with you. Rather let the greatest among you become as the youngest, and the leader as one who serves… I am among you as one who serves.”

— Luke 22:24-26

The Greek in which this Gospel was written used for the word “leader” the term “hēgoumenos.” Its implication refers especially to a religious leader. The Letter to the Hebrews (13:7) uses the same Greek term for “leaders,” and it is not their power which is to be emulated, but their faith to the extent to which they reflect Christ:

“Remember your leaders, those who spoke to you the word of God, consider the outcome of their life, and imitate their faith. Jesus Christ is the same yesterday and today and forever.”

— Hebrews 13:7-8

Though it doesn’t generate the media’s obsession with sexual scandals, hubris and self-centeredness have been a far greater problem in our Church, and are the underlying catalyst for almost all other scandals, sexual, financial, and reputational. This culture has led Church leaders into the temptation of Earthly Powers, and too many have been eager participants. Some refer to this as “clericalism,” and in my opinion the best commentary on it was a brief article by the late Father Richard John Neuhaus in First Things entitled, “Clerical Scandal and the Scandal of Clericalism.”

The Payment of Judas Iscariot

Catholicism in America thrived when it had to earn its dignity. Once it became politically accepted, it went on in this culture to become comfortable, and its leaders (“hēgoumenos”) perhaps a bit too comfortable. Religious authority and the sheer masses of believers spelled political power. The pedestals upon which we stood grew in height with every clerical advance, and our bishops stood upon the highest pedestals of all with palatial trappings more akin to the courts of Herod and Caesar than the Cross of Christ the King, the same yesterday, today, and forever.

It is no mystery why, as the height of our pedestals grew, so did our scandals. This is perhaps why Jesus offered to us the way to pray “Lead us not into temptation, but deliver us from evil.” It is because He alone could be led by the Spirit into the desert of temptation and emerge without dragging along behind Him the evil He encountered there.

As the last temptation of Christ unfolded in the Gospel for the First Sunday of Lent, it is now the devil, in a final effort, who dares to quote and distort the Word of God. He led Jesus to Jerusalem, and to the parapet, the highest point of the highest place, the Temple of Sacrifice. And now comes his final taunt:

“If you are the Son of God, throw yourself down from here, for it is written, ‘He will give his angels charge of you, to guard you,’ and ‘On their hands they will bear you up, lest you strike your foot against a stone’.”

— Luke 4:9-11

This devil of the desert takes up the argument of Jesus, the Word of God, quoting Psalm 91 (11-12). The taunt to test God and “go your own way” is far deeper than the mere words convey. In Jerusalem, the devil will take hold of Judas Iscariot (Luke 22:3) leading to the trial before Pilate and the Way of the Cross. In Jerusalem, the powers of darkness, first encountered here in the desert, are mightily at work: “This is your hour, and the power of darkness.” (Luke 22:53)

The Church in the Western world has entered a time of persecution but thus far the institutional response — having traded the Gospel for “zero tolerance” in a quest for scapegoats to cast out into the desert to Azazel — does not bode well for the faith of a Church built upon the blood of Her martyrs.

Perhaps, as the Spirit leads us into this desert, it is our vocation, and not that of our leaders, that is essential. Perhaps it is not clerical reform that is needed so much as a revolution — a revolution of fidelity that can only be lived and not just talked about. We will not find the Holy Spirit in a revolution that manifests itself in blessing sin or in any politically correct acquiescence to same-sex unions and other moral distortions of our time. Those who abandon their faith in a time in the desert were leaving anyway, just waiting for the right excuse. To use the behavior of leaders to diminish and then abandon the Sacrament of Salvation is to cave to the true goal of Azazel. He could not lure Christ from us, but he can lure us from Christ and he is giving it a go.

The devil finally gives up in the desert scene of the Last Temptation of Christ in Luke Chapter 4. But the devil is not quite done. Luke’s Gospel tells that he will return “at a more opportune time.” Satan finds that time not in an effort to test Jesus, but rather to test his followers. He targets Judas Iscariot in the last place we would ever expect to find the devil: “Satan at the Last Supper: Hours of Darkness and Light.”

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Note from Father Gordon MacRae: Please share this post to help place it before someone at a crossroads.

The Eucharistic Adoration Chapel established by Saint Maximilian Kolbe was inaugurated at the outbreak of World War II. It was restored as a Chapel of Adoration in September, 2018, the commemoration of the date that the war began. It is now part of the World Center of Prayer for Peace. The live internet feed of the Adoration Chapel at Niepokalanow — sponsored by EWTN — was established just a few weeks before we discovered it and began to include in at Beyond These Stone Walls. Click “Watch on YouTube” in the lower left corner to see how many people around the world are present there with you. The number appears below the symbol for EWTN.

Click or tap here to proceed to the Adoration Chapel.

The following is a translation from the Polish in the image above: “Eighth Star in the Crown of Mary Queen of Peace” “Chapel of Perpetual Adoration of the Blessed Sacrament at Niepokalanow. World Center of Prayer for Peace.” “On September 1, 2018, the World Center of Prayer for Peace in Niepokalanow was opened. It would be difficult to find a more expressive reference to the need for constant prayer for peace than the anniversary of the outbreak of World War II.”

For the Catholic theology behind this image, visit my post, “The Ark of the Covenant and the Mother of God.”

Justice in the Tribunals of a Banana Republic

A writer from a self-described Third World country has some challenges for justice in both Church and State and the road ahead for a falsely accused priest in prison.

“The justice of New Hampshire found the priest guilty through a process no less infamous than those seen in the tribunals of any banana republic.”

— Carlos Caso-Rosendi in “Behold the Man!”

By Fr. Gordon J. MacRae — November 16, 2022

Carlos Caso-Rosendi, an accomplished author and translator in Buenos Aires, Argentina, published the fine article linked above in Spanish, Portuguese, and English. It is a superb commentary on the state of justice behind the years I have spent in prison. It challenges both Church and State to live up to the reasons for their existence. Here is a compelling excerpt:

“Many of us in the so-called ‘Third World’ look up to the United States of America as a model for what the administration of justice should be. While it is true that the United States has managed better than other countries to balance the interplay of state powers, we also must admit that those virtues have been shadowed by grievous errors such as justification of slavery, segregation, and lately of murder by abortion.

“Today I present the case of an innocent man, Fr. Gordon MacRae, who has spent the last twenty[-nine] years in prison unjustly condemned in circumstances that would cause any Stalinist magistrate of the former Soviet Union to blush. Someone with a well-known criminal record accused Fr. MacRae, an American citizen with full rights. The justice of New Hampshire found the priest guilty through a process no less infamous than those seen in the tribunals of any banana republic.”

— “Behold the Man!”

Mr. Carlos Caso-Rosendi’s use of the term, “Third World” has an interesting origin. In politics and sociology, it’s the accepted designation for an economically depressed or developing nation. The term arose during the Cold War when two opposing blocs — one led by the United States and the other by the Soviet Union — dominated world power. The Third World consisted of nations with less developed economies affiliated with neither bloc.

The term, Third World originated with Marxist psychiatrist and political theorist, Frantz Fanon, but it was perceived as negative and not always accepted by the nations on which the designation was imposed. Even after the collapse of the Soviet Union as a political bloc in the early 1990s, “Third World” remains in use to refer to economically developing nations in Latin America, Africa, and Asia.

From the pillars of power in the United States, the justice systems of Third World countries are often chastised for being woefully unjust, but not a lot of self-reflection went into that perception. Even setting aside how I came to be where I have been for over 29 years, there is a Third World country existing just beneath my feet. It is the U.S. prison system.

I really don’t have another way to describe it. When it rains, the power goes out. When it snows, the power goes out, when it’s windy, the power goes out. The prisoner telephone system would not be the envy of any Third World country. Prisoners exist in an Internet vacuum, trapped behind an iron and concrete curtain of world ignorance. Citizens in the prison labor force earn the equivalent of about $2.00 per day. The people amassed at the U.S. Southern border are fleeing the political oppression and poverty of Third World nations, but none of them come here for our justice system.

I thank Carlos Caso-Rosendi for writing with candor and truth what he sees from beyond the borders of the United States. He is not alone in his assessment. The great theologian, Fr. Richard John Neuhaus, also had a candid description of how I got here. In “A Kafkaesque Tale” he described it as the story of “a Church and a justice system that seem indifferent to justice.”

Voices Heard Round the World

I owe a debt of thanks to Pornchai Moontri for the moving post he sent us from Thailand. In 29 years in prison, I have barely ever shed a tear. I am stubborn. I just wouldn’t give the dark powers that sent me here the satisfaction of my grief. But when reading “Elephants and Men and Tragedy in Thailand” during a phone call with our editor, I had to pause three times to hold back tears so I could proceed. Pornchai’s post was sad, hopeful, deeply moving, and brilliant. Please pray for the people of Uthai Sawan, Thailand. I can only imagine their sorrow. And please pray for all the rest of us that in our divisions we may be given the grace of perspective from stories like the one Pornchai told us.

And I extend my gratitude to Attorney Harvey Silverglate whose Wall Street Journal op-ed, “Justice Delayed for Father MacRae” is also seen around the world. He was joined in October by David F. Pierre, Jr of The Media Report. They published a series of riveting articles in the past month at Beyond These Stone Walls and elsewhere while I just sat back and let them do all the work. I cannot thank them enough. Catholic League President, Dr. Bill Donohue also stood with me in October to publish a press release about these developments. The timing of these guest writers stepping forward was providential.

Now I need to be candid with you. I began the year 2022 with a new ray of hope, but as this year wound down I saw some looming clouds of possible defeat on the horizon. A revelation in Harvey Silverglate’s recent Wall Street Journal op-ed, “Justice Delayed for Father MacRae” revealed that a court hearing was held in secret in New Hampshire and a judge agreed in secret to allow Detective James McLaughlin to be removed from the public list of officers found to have engaged in misconduct. Secret proceedings are just not a good look for a justice system fending off suspicions of corruption. It is in fact the look of what Carlos Caso-Rosendi describes as “the justice of a Banana Republic.”

That designation refers to a small country economically dependent on a single crop or a single product, often governed by a cabal of like-minded conspirators operating for their own benefit. The misconduct for which former Detective James McLaughlin stands accused has been central in the case against me. As a result, a lot of attention is being paid to Mr.Silverglate’s WSJ op-ed. Among the many affronts to justice covered in that article, Mr. Silverglate wrote:

“In a May 1994 lawsuit, Father MacRae alleged that Detective McLaughlin accused the priest of having taken pornographic photographs of one of the alleged victims. No such photos were ever found.”

There is more to it. Not only were such photos never found, but they were also never looked for. There was no effort whatsoever on the part of the detective to confirm or refute this allegation which came only from McLaughlin himself. There was a reason for that. He already knew it was a lie, and it was his own lie. It floated out there among several news articles about me until 2005. It was even cited by Judge Arthur Brennan as his justification for imposing 67 years in prison. Eleven years after my trial, McLaughlin finally admitted to Dorothy Rabinowitz at The Wall Street Journal that “there was never any evidence of pornography.”

Even that did not stop Damien Fisher, a biased New Hampshire reporter with an agenda, from repeating the claim just months ago as though demonstrably true. Ryan MacDonald wrote a truthful rebuttal in, “A Reporter’s Bias Taints the Defense of Fr Gordon MacRae.” When police can invent evidence that never existed, when the news media can further propagate it long after it has been credibly debunked, what chance does a falsely accused man have in a New Hampshire court?

This is the sort of thing that had me feeling so defeated and had Carlos Caso-Rosendi comparing justice here to that of a banana republic. The justice system has become an ominous and oppressive trap for anyone wrongly convicted. When that trap covers up for the good ole’ boy secrecy behind which justice is being carried out here, how does one proceed?

Justice Unmoored from Truth

In light of all that has transpired and all that has been written, I have hard decisions to make. One of them is about hiring a New Hampshire attorney to challenge my convictions based on newly discovered evidence that the investigating police detective had a secret record of misconduct. The claims about him are taking shape and growing in number. One claim reported in local news media is that former Detective McLaughlin has erased tape recordings of statements from witnesses that do not support his bias. This is exactly what I have accused him of for the last 29 years .

I have recently been advised by a New Hampshire lawyer with expertise in this area. Her analysis was candid and I much appreciate it. The bottom line is that justice here will be yet another steep uphill and unpredictable climb. Detective McLaughlin has boasted of over 1,000 sexual assault arrests with a nearly 100 percent conviction rate due to his penchant for arranging lenient plea deals to boost his public persona. He has boasted of removing over 1,000 sexual offenders from the streets but the “removal” is only for a year or so. Guilty defendants gladly took his plea deals, but innocent defendants can only be conned or coerced into them.

Because of the extreme “success” of his actions and methods, Detective James McLaughlin has been widely hailed in some circles as a hero-cop. From the point of view of the justice department and judicial system, however, the growing evidence of his misconduct is a threat to the system itself. As a result — and it is a fact of the legal advice I have received — the entire system will be hell-bent on protecting the corrupt cop while sacrificing me. “They will flood you with motions and delays to bankrupt you,” I was told by a New Hampshire attorney, and that has indeed been my experience.

As a prisoner of 29 years (and counting) with no income beyond the $2.00 per day I earn in a Third World prison job, I do not have the resources for another legal challenge — and especially for another protracted and uncertain one. In 2012 when I raised funds for an appeal, New Hampshire judges simply declined to hear any new evidence or witnesses in the end. A past U.S. Supreme Court ruling left this to their discretion, but they did not seem to have any. The affidavit of the new investigator and the statements of the witnesses he uncovered are linked at the end of this post. You be the judge.

And then there is priesthood. I am likely the only imprisoned priest in the world who has not been simply discarded from the clerical state just for being deemed with the new designation of convenience for bishops, “unsuitable for ministry.” There is now in the U.S. a “Coalition for Canceled Priests” trying to assist priests who are thrown aside for far less cause than a prison sentence. I am innocent of the claims against me, but should I now be forced to trade priesthood for freedom? I cannot. Carlos Caso-Rosendi ended “Behold the Man!” with a burning question:

“Barabbas is gone,

Judas has received his thirty silver coins:

Behold the man, Gordon MacRae!

Bishops of the Church:

What do we do with him?”

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Editor’s Note: Read the affidavit of former FBI Special Agent Supervisor James Abbott and the statements of six witnesses from whom New Hampshire judges declined to hear.

Resistance: A Birthday in the Shadow of Dietrich Bonhoeffer

On April 9, 1945 Dietrich Bonhoeffer was martyred for his resistance to tyranny. On April 9, 1953 another life began and resistance to tyranny has been its measure.

“When Christ calls a man, He bids him come and die.”

— Dietrich Bonhoeffer

April 6, 2022 by Fr. Gordon J. MacRae

This story has to begin with a recent event. On its face, it may not at first seem connected to Dietrich Bonhoeffer, the famed Lutheran pastor and theologian who was executed on the personal order of Adolf Hitler in 1945. The connection is subtle but real so bear with me. This, too, is about tyranny.

Many readers have reacted to a Linkedin article I wrote in early March, 2022, entitled, “Banned by Facebook for a True Story of Anti-Catholic Oppression.” The anti-Catholic oppression I wrote about was a well-documented true account that took place in Hitler’s Germany in 1937. I entitled it, “Catholic Scandal and the Third Reich: The Rise and Fall of a Moral Panic.”

But that was not the only anti-Catholic oppression. I shared that story with the 4,500 Facebook followers of Beyond These Stone Walls and in fourteen Catholic groups there such as the Knights of Columbus and The Catholic Writers Guild, both in which I have active membership.

Just as the post began to be widely shared by others in those groups, it was suddenly removed by Facebook with a statement that it, and the 14 copies I shared among Catholic groups, “violates Facebook Community Standards.” Minutes later, we received another message informing us that our account is now suspended and will be offline until a review takes place.

With the help of an editor, I immediately reviewed all of Facebook’s “Community Standards” and could not locate a single one that I had in any way violated. We then completed an extensive appeal using Facebook’s own format. Catholic League President Bill Donohue weighed in on this with a statement, sent to tens of thousands of Catholic League members, that this suspension was without cause and should be reversed. One week later, on March 14, we received this message from Facebook:

“Gordon J MacRae’s post is back on Facebook. We’re sorry we got this wrong. We reviewed your post again and it does follow our Community Standards. We appreciate you taking the time to request a review. Your feedback helps us do better.”

However, Facebook did not lift any of the restrictions imposed because of its staff’s alarming misreading of the post. We filed yet another appeal, but to date Facebook has remained unresponsive. I was thus barred from posting anything for the last month on my account and from sharing to any of the Catholic and Pro-Life groups to which we have contributed content over the last several years.

Mark Zuckerberg has testified before Congress that Facebook does not suppress conservative viewpoints. It has not suppressed the accounts of the Taliban, but it did suppress mine. Facebook recently suspended its “Community Standards” so that the people of Ukraine may express their honest thoughts about Vladimir Putin. In what world should Ukraine need Facebook’s permission to do that?

Facebook has stated that some of the restrictions on my account will remain in place until June 5, 2022. Ironically, June 5, 2022 is also the 40th anniversary of my priesthood ordination.

In the Shadow of Dietrich Bonhoeffer

I will be 69 years old on April 9, 2022. I am not certain at what point in my life I learned that I was born on the same date on which Dietrich Bonhoeffer died. I was young, likely in middle school when I learned about the great Lutheran pastor-theologian and the fact that I came into this world eight years to the day after he left it. I have long known that Bonhoeffer was hanged on April 9, 1945 on the personal order of Adolf Hitler just as Allied Forces descended upon Berlin. This order was one of Hitler’s last acts before taking his own life.

Many years later, I was sent to prison on trumped up charges. It was the same sort of charges that Hitler tried to falsely pin on 300 Catholic priests in Germany in 1937. It was the story I told in “Catholic Scandal and the Third Reich,” the post that got me banned from Facebook. Ironically, it began with a quote that Facebook hated, but that we should never forget:

“The great mass of people will more easily fall victim to a big lie than to a small one.”

— Adolf Hitler, Mein Kampf, (trans. “My Struggle”) 1937.

In prison, I developed a friendship, through correspondence, with Fr. Richard John Neuhaus, publisher and editor of First Things magazine to which I had long subscribed. Father Richard had been a celebrated Lutheran Pastor and theologian when he “crossed the Tiber” and was ordained a Catholic priest on September 7, 1991. His life was richly informed and influenced by two great men: Saint Pope John Paul II — who had become a friend to Father Neuhaus in this life — and Dietrich Bonhoeffer.

In his famous monthly First Things column, “The Public Square” in 2008 in the June/July issue, Father Neuhaus wrote “Lives Lived Greatly.” It was, among other things, a tribute to some of the most influential persons in his life:

“This April was a time of remembering and gratitude. April 2 [2008] was the third anniversary of the death, on the Eve of Divine Mercy Sunday, of John Paul the Great. On April 4, forty years ago, Martin Luther King, Jr. was assassinated. ... And on April 9, 1945, just days before the end of the war, Dietrich Bonboeffer was hanged on the direct orders of Adolf Hitler. Bonhoeffer’s writings and witness were a formative influence in my life, as in the lives of innumerable others .... Those were extraordinary April days. They were days of sorrow and gratitude. I count it a gift beyond measure to have known two of them as friends. The life of each awakens us to the possibilities of life lived greatly.”

What made that tribute so extraordinary for me was that one of those men, Dietrich Bonhoeffer, died as a prisoner. In an earlier April — April of 1943 — Bonhoeffer was arrested by the German Gestapo after informants tipped them off to a plan in which Bonhoeffer was involved to save the lives of Jews by smuggling them out of Germany to Switzerland. He was taken to the infamous Tegel prison where he wrote much of his classic prison journal entitled Letters and Papers from Prison (1953).

On July 24, 1944, the famous “Valkyrie” plot to assassinate Hitler went into action. That account later became a riveting film of the same name. The Valkyrie plot was the last of several such attempts on Hitler’s life, but the first in which the planted bomb actually exploded. Hitler lived, but a vast conspiracy to end his tyranny by ending his life was exposed. He ordered the arrest and torture of thousands, and one of those exposed by informants as a leader in another plot against his tyranny was the imprisoned pastor-theologian Dietrich Bonhoeffer.

The Last Station on the Road to Freedom

In February of 1945, Allied planes relentlessly began an aerial bombardment of Berlin in an effort to stop Hitler’s forces from overwhelming Europe. Dietrich Bonhoeffer was transferred from Tegel prison to the Buchenwald concentration camp where he remained for two months, and then to Flossenburg prison. As the Allied forces were advancing on Berlin to end Hitler’s tyranny, the unmoored fascist dictator issued an order for Dietrich Bonhoeffer’s immediate death by hanging. It was the morning of April 9, 1945, the Monday after Holy Week and Easter.

Bonhoeffer’s remains, like those of St. Maximilian Kolbe four years earlier, went up in smoke, his ashes mingled with those of the many Jews he once tried to save. But his writing — most of it from prison — survived him and survived death. When his writings were published they had a profound effect on the faith of the world. In the words of Eric Metaxas whose biography, Bonhoeffer, met wide acclaim,

“Bonhoeffer called death ‘the last station on the road to freedom.’ Bonhoeffer worshipped a God who had emphatically conquered death in Jesus Christ through the Crucifixion and Resurrection.” In Bonhoeffer’s own words ...

“How do we know that dying is so dreadful? Who knows whether in our human fear and anguish, we are only shivering and shuddering at the most glorious, heavenly blessed event in the world? Death is hell and night and cold if not transformed by our faith. But that is just what is so marvelous, that we can transform death.”

Though a Lutheran pastor and brilliant theologian, Dietrich Bonhoeffer had a most profound regard and respect for the Catholic faith. In a February 23, 1944 letter to his friend, Eberhard Bethge written from Tegel prison, Bonhoeffer wrote:

“If you have the chance of going to Rome during Holy Week, I advise you to attend the afternoon Maundy Thursday service at St. Peter’s Basilica. The twelve candles are lit on the altar and put out as a symbol of the disciples’ flight, till in the vast space there is only one candle left burning in the midd1e — for Christ. After that comes the cleansing of the altar in preparation for Good Friday and Holy Saturday.”

“Lives Lived Greatly” was the last substantive piece of writing by Father Richard John Neuhaus before he succumbed to cancer in January, 2009. Besides Dietrich Bonhoefer and Saint Pope John Paul II, the life and witness of fellow Catholic convert, Cardinal Avery Dulles, a Jesuit and theologian at Fordham University, had a major influence on his life and mine. Cardinal Dulles preceded Father Neuhaus in death by just three weeks. A few months before his death, Cardinal Dulles wrote to me with a request that I “Take up a new chapter in the volume of Christian literature from those unjustly in prison.” He cited Dietrich Bonhoeffer as one whose life my own suffering in prison might emulate. I was shocked and filled with doubt.

In an earlier 2008 issue of First Things, Father Neuhaus wrote about me in an op-ed entitled, “A Kafkaesque Tale.” His urging, and that of Cardinal Dulles, became the catalyst for my own letters from prison in the form of this blog which began six months after their deaths. A decade later, in a review of Beyond These Stone Walls, another writer wrote a brief review that our editor published atop our Posts Page. I was shocked again, and again filled with doubt.

Whatever resistance I have to the tyranny of false witness, unjust imprisonment, and even being one of Facebook’s cancelled priests, is lived in the shadow of Dietrich Bonhoeffer. But if I ever stepped into his shoes, it could only be to shine them. I could never be worthy to walk — or write — in such company.

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Notes from Father Gordon MacRae:

#Meta: A lot of Catholics, both the devout and the struggling, are among the two billion users of Facebook, but they cannot read this post unless you share it in my stead. Thank you.

#Consecration: After my post, “The Annunciation and the Consecration of Russia and Ukraine,” we posted the beautifully composed Act of Consecration Prayer at our Library Category page, “Behold Your Mother.”

#HolyWeek: In preparation for Holy Week, please walk the Way of the Cross with us through these special Holy Week posts from Beyond These Stone Walls.