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    Fr. Joseph Jenkins

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Not the Clarification for Which Many Were Waiting



Last year the Buenos Aires bishops interpreted the pope’s apostolic exhortation Amoris Laetitia so as to permit those sexually active in invalid unions to receive Holy Communion (in certain cases). The Holy Father praised their interpretation in a private letter (September 5, 2016) to Bishop Sergio Alfredo Fenoy, the Delegate of the Buenos Aires Pastoral Region of the Bishops’ Conference of Argentina. He wrote, “El escrito es muy bueno y explicita cabalmente el sentido del capitulo VIII de Amoris laetitia. No hay otras interpretaciones.” (Translation: The document is very good and clearly explains the meaning of Chapter VIII of Amoris Laetitia. There are no other interpretations). On June 5, 2017 by order of a papal rescript, both the Criteria or Interpretation of the Buenos Aires bishops and the papal letter were published in the Acta Apostolicae Sedis, purportedly making this the position of the Church’s “authentic Magisterium.” This seems to conflict with the teaching of Pope John Paul II and with the current Code of Canon Law (canon 752). It would affect our discipline about Holy Communion and even Confessional Absolution. Cardinal Wuerl insists that the doctrine has not changed, just the pastoral discipline. I think I will go back to praying on my knees for awhile on this one.

Once Saved, Always Saved?


Hello, I am a “catholic.” I firmly believe that through my faith in Jesus he has saved me. I, along with everyone else who believes in Jesus already has salvation. We are not going to hell. So my question is why would a “catholic” want or need to wear a scapular? How can one save what is already saved? And isn’t their belief in Jesus enough for salvation?  Thank you for input.


You may be a Catholic, but your assessment of “blessed assurance” is representative of a Protestant view. Indeed, it is the sin of presumption for a Catholic to view himself as irrevocably saved. Certain evangelicals believe in the “once saved, always saved” interpretation that emerged from Martin Luther’s teaching of juridical justification through imputation. Simply put it means that after a faith profession in Christ one is saved regardless of personal sins and weaknesses. Supposedly, we are masked by Christ when the Father looks upon us. The Catholic understanding is different. The ancient Catholic truth has to do with being born again as a new creation. We must be transformed. Faith and baptism makes us members of God’s people, but just as faith can grow, it can sour. The Evangelical would say that if a person becomes a grievous sinner that their earlier faith was counterfeit. Catholics would not nullify or doubt such faith. Instead, we argue that we must grow in the life of grace.

Your view would dismiss a lot more than scapulars. If you are already saved then you would need no sacraments, no Mass, no Eucharist and no Church. That is why those who hold such ideas reject the divine mysteries and reduce the “Church” to a place for fellowship and making converts. Catholicism is the true Bible Church and views salvation in terms of faith and obedient works in charity.

I would recommend that you attend a Parish RCIA program and relearn your Catholic faith.

Catholics live in the sure and certain HOPE of their salvation in Christ. Salvation is God’s free gift to us. But faith is defined as more than believing with our heads. The apostles understood faith as something lived out in faith and obedience. It is in this manner, and the reception of the sacraments, that the life of grace grows within us. The spiritual life is not stagnant but dynamic. We must always be properly disposed to God’s mercy and strength.

Here are some passages for spiritual reflection:

Matthew 7:21 – “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.

John 5:28-29 – Do not be amazed at this, because the hour is coming in which all who are in the tombs will hear his voices and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation.

Philippians 2:12 – So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent, work out your salvation with fear and trembling.

Hebrews 5: 7-10 – In the days when he was in the flesh, he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence. Son though he was, he learned obedience from what he suffered; and when he was made perfect, he became the source of eternal salvation for all who obey him, declared by God high priest according to the order of Melchizedek.

Hebrews 10:26-27 – If we sin deliberately after receiving knowledge of the truth, there no longer remains sacrifice for sins but a fearful prospect of judgment and a flaming fire that is going to consume the adversaries.

James 2: 17-24 – So also faith of itself, if it does not have works, is dead. Indeed someone might say, “You have faith and I have works.” Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works. You believe that God is one. You do well. Even the demons believe that and tremble. Do you want proof, you ignoramus, that faith without works is useless? Was not Abraham our father justified by works when he offered his son Isaac upon the altar? You see that faith was active along with his works, and faith was completed by the works. Thus the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called “the friend of God.” See how a person is justified by works and not by faith alone. So faith by itself, if it has no works, is dead….You see that a man is justified by works and not by faith alone.

How are Blessings Lost?

QUESTION:  How do you remove a blessing?

ANSWER:  Why would you want to forfeit a blessing?  When it comes to persons, defilement or serious sin strips us of grace.  This is not recommended.  When it comes to a sacred object, the blessing is lost with breaking it.  That is why burning is an acceptable way because it destroys the honored or blessed item.  Old flags are sometimes burned, albeit with reverence and dignity.  A blessed rosary loses its blessing by breaking it.

Seeking a Single-Hearted Love

I was only a boy sitting in church when I started to think about the meaning of having a single or undivided heart (1 Corinthians 7:32-34). It puzzled me because my own love or at least my childish affections seemed so fractured or divided. My loves were alternately profound (from my love of God and my family) to profane (in loving sweets and low-brow television). As I got older I fell in “love” with every pretty girl I saw; although my shyness, prudishness and poverty as a young man often short-circuited any romantic inclinations. In any case, I seemed most satisfied with an internal dialogue and friendship with God that extended back into my personal history as far as I could remember. I am told that sickly children often turn to God, particularly when poor health excludes them from play with their peers. I knew that God loved me. But how much did I love God and his Church? The Church was good to us and yet the charity bothered me. Some return was required. If I did not have money, I would give something else. What to give? Reflecting upon this question and the notion of an undivided heart, I decided one day that I would offer God my very self. It was not a sure thing that God and his Church would want what I had to offer, and yet, I would offer it all the same.

An Exorcism Story

A few recent articles have gone too far and have revealed the identity of the possessed boy. There will be nothing of that here. Indeed, I wrote one so-called investigative journalist and pleaded with him to remove the name from his article reprinted to the World Wide Web. If this man wanted to be known, he himself would have told his story. Past journalists and authors had the information at hand, but they were true gentlemen and respected the rights of personal privacy. The Church has also kept the record secret. The Jesuits spoke and the journal kept has come to light. This rendition is based upon that journal and the recollections of the server involved with the Washington exorcism effort.

The News Breaks

The Washington Post article in 1949 proclaims, “Priest Frees 14-Year-Old Boy Reported Held in Devil’s Grip.” Almost immediately the story was picked up by the other news services and magazines. Who would think that such a thing could still happen, and in all places, modern-day America? The story has been told and retold.

Unable to get access to archdiocesan records, William Peter Blatty produced his fictionalized account that resulted in a blockbuster movie of 1974. One priest lamented at the time, “It is tragic that the devil should prove so popular with people when they seem so disinterested in God.” The conclusion of the film was most lamentable in that the young priest exchanges his body for that of the child as a host to the demon and then throws himself from the window. If the story had been true, one could logically contend that the devil was really after the priest the entire time. In other words, the devil actually won and the rituals and intercession of the Catholic Church were proven impotent. Fortunately, such portrayals are restricted to the movies and the real story shows that the power of Christ and of his Church can still vanquish the demonic.

How It Really Started

Unlike the movie, the story surrounded a young boy who was born June 1, 1935. He and his parents lived just outside Washington, D.C. in Cottage City, not far from Mount Rainier, Maryland. (Some sources claim a popular Mount Ranier location as the site of the boy’s home. The house at this location has been torn down and a dance studio is now on the site. The diary gives the Cottage City location, instead. I do not feel it appropriate to give the full address. However, since Catholics in the past identified themselves by their parishes, we might still regard this as the Mount Ranier Case. The boy converted to the Catholic faith and claimed St. James Parish as his own in Mount Ranier.) The first signs of trouble started on January 15, 1949. He was thirteen years old. While his parents were out that evening, he and his grandmother heard a dripping sound in the house. It only lasted for a brief period and then a picture of Jesus on the wall began to shake as if something had bumped into it. When his parents had returned home, a definite scratching noise could be heard under the floorboards next to his grandmother’s bed. This sound of scratching was repeated each night from about 7:00 PM until midnight. Logically, the family figured that there must be a rodent problem. An exterminator was called. However, despite taking up the floorboards and wall panels to spread poison, the sound did not cease. Indeed, the disturbing noises became worse.

Some ten days afterwards the noises ceased and all believed the rodent to be dead. Nevertheless, the boy was under the impression that he could still hear the scratching noises. Three days later the sound became audible to the rest of the family again.

The exorcist writes:

“When the sound became audible again, it was no longer in the upstairs bedroom but had moved downstairs to the boy’s bedroom. It was heard as the sound of squeaking shoes along the bed and was heard only at night when the boy went to bed. The squeaking sound continued for six nights, on the sixth night scratching again was audible.”

It appears that the invitation for this spiritual invasion was inadvertently initiated through a favorite aunt of the boy. She had died in St. Louis two weeks prior to the first registered phenomena.

“It developed that the aunt of the boy and his parents had used a Ouija board, and this probably gave the devil his first entrance.”

Many religious authorities are convinced that such a so-called toy actually offers an invitation to evil spirits. Aunt Tillie had been an enthusiast of spiritualism. Suspecting something supernatural in the sound of marching feet, the boy’s mother asked (according to the exorcist’s journal):

“‘Is that you Aunt Tillie?’ She obtained no verbal reply and continued: (evidently aware of the methods employed by spiritualists) ‘If this is you, knock three times.’ There were waves of air striking the grandmother, mother and boy, and three distinct knocks were heard on the floor. The mother asked again: ‘If you are Tillie, tell me positively by knocking four times.’ Four distinct knocks were heard.”

As time went by, it became evident that strange occurrences and sounds seemed to follow the boy.

“An orange and a pear flew across the entire room where he was standing.”

“The kitchen table was upset without any movement on the boy’s part.”

“Milk and food were thrown off the table and stove.”

“The breadboard was thrown onto the floor.”

“Outside the kitchen a coat on its hanger flew across the room.”

“A Bible was thrown directly at the foot of the boy but did not injure him in any way.”

“His desk at school moved about on the floor similar to the planchette on an Ouija board.” (This latter evidence of telekinesis forced the boy to quit school because of embarrassment.)

Things became increasingly worse at home.

“On one occasion the coverlet of the bed was pulled out from under the mattress and the edges stood up above the surface of the bed in a curled form as though held up with starch. When the bystanders touched the bedspread, the sides fell back to normal position.”

It was also stated that “At first everybody, including the boy, took it as a kind of joke, but it became more than a joke.” Soon thereafter, “the word LOUIS was written in deep red on the boy’s ribs,” seeming to indicate that some invisible force desired that the boy travel to St. Louis where his favorite aunt lived.

The Lutheran Minister

His mother called a minister of her faith, a local Lutheran pastor. He was dubious about the whole matter. Although suspicious of the chest message, written upside down as if self-inflicted, he requested that the family come to his home. What happened next struck him as defying any natural explanation. His offer to keep the boy over at his home was accepted. It was the 17th of February in 1949. At about 10:00 PM, they decided to go to bed. The room contained twin beds. After about ten minutes, the boy’s bed began to vibrate. The headboard was banging against the frame.

The minister reported:

“It made a lot of racket. I thought he was shaking it but he was making no visible movement.”

Seeking a practical remedy to the situation, he placed the boy in a large overstuffed chair and sat beside him. Slowly the chair began to tilt upon its side and the minister had to grab it before it fell over. The good pastor insisted that there was no way the boy could be pushing the chair over since his legs were thoroughly tucked beneath him. He then placed the boy on a scatter rug upon the floor. Certainly, this would resolve the matter for the night. But no, the rug “moved slowly until it got to the wall and then it stopped.” The poor clergyman was utterly befuddled.

“I remember thinking he must be doing it himself but I realized later that would have been impossible. There was no movement of his body.”

The boy was delivered home the next day. Because of his Protestant theology, the minister sought a natural explanation. Unable to come up with one, he categorized the whole incident under unknown forces.

From Shrink to Witchdoctor to Priest

A psychiatrist from Georgetown University was called in but refusing to believe in the phenomena he simply reported that the boy was normal but “somewhat high-strung.” The family complicated matters further by calling a spiritualist. However, his incantations for dispelling spirits failed. Indeed, the situation became graver.

Having a relative married to a Catholic, the boy’s mother described the situation to him. His response was “If what you say is true, then you should consult a priest.” The family called the nearby parish, St. James Catholic Church. The boy’s father made an appointment to talk to one of the priests. The clergyman gave him various sacramentals: holy water, blessed candles, and some recommended prayers.

“Once when the mother had sprinkled the holy water around the room, she placed the bottle on a dresser and it was picked up by the spirit and smashed. When one of the candles was lighted, the flame shot up to the ceiling, and the candle was extinguished for fear that the house might be set on fire.”

The suggested prayers seemed to make the phenomena worse. Deciding to call back the priest, the clergyman heard a great crashing sound. The mother of the boy told him that the telephone table she was using had broken into a hundred pieces.

This anxious situation refused to end and matters grew tenser. The priest, Fr. E. Albert Hughes, went to the chancellor of the archdiocese. He was warned to move slowly and not to leap to rash judgments. The young priest explained that he had done as much. After a meeting with the archbishop, Most Reverend Patrick A. O’Boyle, he was authorized to initiate the exorcisms. Fr. Hughes resisted, hoping that an older and more experienced man might be chosen instead.

He “understood that this should be done by a very holy man because the devil is wont to expose the sins of the priest; so the Father went to Baltimore and made a general confession. But the devil is the father of lies, and there is a theological opinion that he is unable to reveal sins that have been forgiven.”

The archbishop insisted, the young priest had to offer the ritual. It would prove a terrible miscalculation. Between February 27 and March 4, the boy was moved to Georgetown University Hospital. A young man and altar server (George Chapman) who was known for his abilities in high school football was drafted by the priest to assist him. This young man grew up and became a leader in the local Knights of Columbus. A good friend, he passed away on January 9, 2009. He told me that he had a terrible struggle to hold the possessed boy down. The boy could spit across the room with deadly accuracy. George said the saliva was like acid and he saw it literally dissolve the priest’s book. At one point George lost his patience and even lightly slugged the other boy to keep him under control. He saw himself as the popular priest’s body guard. The priest made him go to confession and pledged him not to tell his mother and friends the details of the encounters. They tied the hands and feet of the boy to the bedposts. He reacted violently to the ritual. Loose items in the room crashed to the floor. The bed shook uncontrollably. Strenuously the large server sought to hold the bed down. The victim was a small boy and yet he possessed incredible strength. The priest warned his young assistant not to enter into dialogue with the boy, only to give the required responses to the ritual words of the priest. Strange words came forth from the restrained boy, supposedly Aramaic, a form of ancient Hebrew. Previously the boy had taunted the priest in Latin. Objects were thrown around the room. The boy growled like an inhuman animal. Then it happened. Somehow the boy had gotten a hand free of the restraints. He secretly tore through the heavy mattress and ripped out a metal spring. The server responded to the words uttered by Fr. Hughes in the ritual. At the conclusion of the Lord’s Prayer, the boy attacked the priest and tore a gash into the cleric’s arm from his shoulder to his wrist. Blood exploded over everything! The ritual prayer book was caked in the priest’s blood! He screamed out! The exorcism had ended in failure. The priest’s life was saved by the doctors and his arm had a long track of a hundred plus stitches. He would have lingering problems with the arm and it would visibly drag at the consecration during Masses.

As an interesting aside, the young server in this episode was struck in the eye by the afflicted boy. He would develop a black eye and it was joked that maybe the priest had socked him. When the priest mysteriously left the parish, only he knew the true reason. The good priest would need to recuperate from his terrible encounter and injury. After this event, colleagues of the priest say that Fr. Hughes was never quite the same. He became quieter. He was intensely reserved about what had happened. One remarked that it was as if he was a haunted man. He died in 1980.

The sources are clear about this next point.

“Up to this time everything had been obsession, that is, exterior to the boy, but as soon as the exorcisms began, real possession began.”

They Go to Saint Louis

The boy expressed a desire to go to St. Louis, and since they had relatives they could visit there, the family left with the hope of leaving their troubles behind them. Unfortunately, the problem with the boy did not improve.

“Different displays were witnessed by two aunts of the boy, four uncles and four cousins. The printing ‘No School’ was seen by four people. The swaying of the mattress, the upsetting of bedroom furniture and the scratching on the mattress were observed by the entire group . . . Phenomena indicated that the spirit was not the devil but the soul of deceased Tillie. The spirit confirmed again to all present that she was Tillie by moving a heavy bed two or three feet with not one of the bystanders near the bed.”

Again a priest was consulted from the closest Catholic parish. Fr. Raymond J. Bishop, S.J., a teacher at the university came to the house on March 9.

He “blessed the entire house, and used a special blessing in the boy’s room and on his bed. A second-class relic of St. Margaret Mary was safety-pinned to the extreme border of the pillow. Shortly after the boy retired, the mattress on his bed began to move back and forth in the direction of the bed uprights. The boy lay perfectly still, and did not exert any physical effort. The movement in one direction did not exceed more than three inches; the action was intermittent and completely subsided after a period of approximately fifteen minutes.”

The next day, similar things happened. The relic was thrown to the floor.

“The safety pin was open but no human hand had touched the relic. The boy started up in fright when the relic was thrown down.”

Exorcism & Baptism

The next day, Friday, March 11, the priest who would perform the exorcisms visited the family. Fr. Bishop had in turn contacted Fr. William S. Bowdern, S.J. from St. Francis Xavier Church. He was shaken by what he observed. He brought additional relics and a crucifix.

“Shortly after the boy had retired at 11:00 PM, he called downstairs that he had been frightened by a strong force that had thrown some object against the mirror in his bedroom. With safety pin opened, the relic of St. Margaret Mary had been thrown against the mirror and the sound was like a pellet striking the glass. Another occurrence was a cross mark scratched on the boy’s left, outer forearm. The pain was similar to that produced by a scratch of a thorn. The cross remained evident for approximately forty-five minutes.”

The family telephoned the priest in Washington, and after a few days, the priest in St. Louis brought the case to his archbishop (Archbishop Ritter) and was authorized to continue with the exorcisms.

Artist’s Conception of Devil as the Beast

The symptoms of possession seemed to get worse and not better with the new exorcism attempts beginning on March 16.

“The seizures took place in the evening when the boy went to bed and would last from 8:00 to 12 Midnight or 1:00 AM, intermittently, and then the boy would go off into a perfectly normal sleep for nine or ten hours.”

It was decided a few days later to recite the prayers earlier so that everyone could get more sleep. Nevertheless, the seizures were unabated and started about 9:00 at night and lasted until 2:00 or 3:00 AM.

Sometimes as many as ten people were required to hold the boy during seizures. He would tear the sheets and pillows to shreds, as well as the shirts and undershirts of those who restrained him. He was utterly wild, hitting and kicking. He even broke the nose of one of the assisting Jesuit students. One incident had him scratching the exorcist’s arm so badly that he could not lift it for a number of days.

“Coming out of a seizure he would complain of feeling very hot and would ask for a glass of water. After one of the seizures in the beginning, he said that the evil spirit seems to carry him down into a pit about two hundred feet deep where there were intense heat and vile evil spirits. In the beginning also he seemed to be in a long, dark cave with a tiny bit of light at the far end; as the exorcism progressed, the lighted end seemed to grow larger and larger, in one of the exorcisms, the spirit, in the body of the boy, pointed to one of the priests who were assisting and said: ‘What is the use of you being here; you will be with me in hell in 1957.’”

A few days passed. The boy asked to be baptized. It should be noted that his father had been baptized a Catholic and that some of his cousins in St. Louis were Catholics. Once consulted, the parents were agreeable. The boy was instructed and preparations were made to baptize him in church.

“On the appointed morning he rose, took a shower, ate his usual breakfast and set out for the church in a car driven by his uncle. Just before reaching the church the boy grabbed his uncle by the neck and said: ‘You S.O.B., you think I am going to be baptized, but you are going to be fooled.’ The uncle was just able to seize the emergency brake and avert a collision by an inch. It was realized that to baptize the boy in the church would create a scene, so he was taken to the third floor of the rectory, which stands in back of the church but faces Lindell Boulevard. Every time he was asked: ‘Do you renounce Satan and all his works?’ he would go into a rage. Only after several hours of repetition was the boy able to reply: ‘I do renounce Satan and all his works.’ Then it required several more hours to get the water poured on the boy’s head.”

After the rite of initiation, things became calm and quiet for a couple days. However, then the demonic business started up again and worse than before. Some of the phenomenon was quite peculiar.

“One was the amount of spittle that the boy could discharge: there would be half-a-pint at one time. At times he would ask for a glass of water and it would be given to him, although it was known what would happen. It would be spat back on the bystanders. While the priest read the exorcisms, two others would hold a towel in front of his face to protect his glasses, but it was useless; the spittle would go under the towel, over the towel or around the towel and strike directly on the priest’s glasses, and the boy’s eyes would be closed the whole time. Another phenomenon was excessive urination. During the seizures the boy would utter the vilest obscenities, curses, blasphemies and ribald songs, all in a high falsetto voice that was off key.”

It is noted that at one stage, the exorcist had to protect himself with a pillow, for the boy’s head moved like a cobra, aiming non-stop with spittle for his face.

First Communion

The exorcist and the family returned to the Washington, D.C. area. The boy’s parents were at wits end and were suffering from sleep deprivation. Fr. Hughes tried to get the boy committed to a sanatorium or hospital in the Washington-Baltimore area, but none would take him. It was decided to take him to the Alexian Brothers Hospital in St. Louis. He was given instructions in preparation for his first communion. The hope was that receiving the Eucharist might bring the possession to an end.

“When the time came, it was impossible to get the Host near his tongue, but finally, after several hours, they succeeded in placing it on his tongue and three times he spat it out. Eventually success was achieved. This was on April 2, the first Saturday of the month, a day dedicated to Our Lady of Fatima. The title was explained to the boy and he showed great interest. But the seizures continued.”

“What is Your NAME?”

During the exorcism, the priest asked for the first time its name.

“What is your name and when will you depart?” The response was simply “Shut up, shut up.” Later, “in answer to the question of his name, the words, ‘Hell, Spirit,’ appeared in red letters on the boy’s chest. In reply to the question of departure, red numbers: 4, 8, 10, 16, some Roman numerals appeared on the boy’s body. He said: ‘I will not go until a certain word is pronounced and this boy will never say it.’ There also appeared a red arrow extending from the boy’s throat to the bottom of his abdomen, and it was thought that the spirit might go out by the way of urine, as has happened in some cases.”

An appendage to the diary tells us that “the boy would greet the priests with filthy, foul obscenities, fluently answer the exorcist’s questions in Latin, a language he had never studied.” One day the boy was sitting in bed reading about Our Lady of Fatima with the book on his knees when he was thrown into a seizure. He threw the book across the room. On another occasion, he was given a glass of milk and threw that across the room. On one of the final days, a Jesuit scholastic gave the boy a plate of chipped beef. He grabbed the plate, jumped to one side of the room, and threatened to brain anyone approaching him. While one assistant approached him from one side, the scholastic crawled under the bed to seize him. The boy threw and smashed the dish of food against the wall.

Liberation at Last

Despite hope that the possession would end during Holy Week, it continued through Easter Sunday with particularly violent seizures. The worst day of all was April 18, Easter Monday. The exorcist and his assistants were becoming completely discouraged.

“Suddenly, at 11:00 PM, a new voice was heard from the boy; a beautiful, rich, deep bass voice exclaimed: ‘Satan, Satan, go, now, now, now to the pit where you belong, in the name of DOMINUS (the Lord).’ That was the word and at that moment the boy felt a tearing sensation in his stomach, relaxed and lay perfectly quiet. He described what has happened. He saw a brilliant figure, visible from the waist up, clothed in a close-fitting white garment which had the appearance of scales; the hair was long and flowing in a wind; the right hand held something like a flaming sword or light pointing downward. It was St. Michael the Archangel. When he spoke, the evil spirit rebelled against going until the word ‘Dominus’ was spoken and at this moment the boy felt the tearing sensation in his stomach. Then at some distance down he saw some evil spirits standing at the mouth of a cave from which flames issued. Then the spirits reluctantly withdrew into the cave, the opening closed and across it appeared the word: ‘Spite.’ Thus the possession was ended.”

Closing Remarks

The diary tells us that the exorcist and his assistants “observed some severe fasting, mindful of the admonition of Christ that some devils can be driven out only by prayer and fasting.” There had been at least twenty exorcisms performed. One Jesuit involved remarked: “Only by examining the record after possession was ended, was it possible to see the meaning of the replies (the red marks on the boy’s body). The numbers may have been the days on which certain spirits departed from the boy, if there were actually more than one in his body.”

The Jesuit priest, Fr. Bowdern, passed away in 1983 and his assistant and then scholastic, Fr. Walter Halloran died from cancer March 1, 2005. The young server who tried to help Fr. Hughes desired to remain anonymous while he was alive. An interesting side note, George (the server) told me that when the boy returned to Washington, he could not remember the active possession episodes. The possessed man is still living and there has been no trouble since. He married and had a nice family. Life went on.


An aunt of the boy said in a New York Times article from August 1972:

(Upon the boy’s visit to her home) “All of a sudden the mattress starts going, just raised up in the air, and down, up and down, and my sister hollered for me, . . . oh I tell you that mattress just raised both of us right up in the air . . . . I happened to have a table against the wall with a vase of flowers on it and I got out but as my nephew tried to leave, that table actually flew in front of the door and would not let him out . . . .” In the same article it quotes what a Jesuit priest confided to him, “I assure you, Gene — I saw this with my own eyes — the boy did not tear the Ritual book, he dissolved it! The book vaporized into confetti and fell in small pieces to the floor!”

The staff writer Jeremiah O’Leary reported in The Evening Star that the boy spoke an unknown language that sounded similar to Hebrew.

“A professor of Oriental languages from Catholic University was called in and he was shocked to discover the words coming from the boy’s mouth were in Aramaic, the language spoken in Palestine in Jesus’ day.”


Allen, Thomas B. POSSESSED. New York: Doubleday, 1993.

Exploitation & Where Do We Really Find Evil?

After reading the sensational article “Possessed,” by Thomas B. Allen in June 1993’s edition of Washingtonian Magazine, many people were eager to buy the book of the same title released in July of that year. Having read the book, it must be admitted that there are elements to the tale that seem to validate Christian faith in God and in his mercy; however, at the same time I fear that it’s telling will surrender true religion to mockery and to superstition. No suggestion is made in the article and none in the book until the very end, that there might still be more to the story than the supernatural. However, even if it should be the case, books and films tend to give more emphasis to the demonic than to the divine. Producers and writers work ever harder to shock their patrons, an audience made increasingly insensitive to violence and to “things that go bump in the night.” We want to be entertained and producers of horror films and writers know all too well how to excite the masses with fear and gross happenings. Even the 1973 film, The Exorcist, based on William Peter Blatty’s book, opted to highlight vulgar language, Eucharistic desecration, obscene gestures, fanciful special effects, and finally the death and failure of the two priests. I would suspect that the battle between good and evil is more frequently invisible to the movie camera and ignored by novelists seeking to sell books. Indeed, just as the case here began as one of demonic obsession and only later became possession when the exorcisms were attempted; might a heightened concentration upon this issue similarly endanger people? Such worries me in my own retelling, although I offer the corrective that Christ is really the one with all the power. Satan is pathetic by comparison to our Lord. The end of the story, the real story, is what makes a big difference. God’s grace is victorious over sin. Evil is repulsed. Having said this, while it is true that the devil should not become a scapegoat for all human ills, it is almost impossible to believe that he is not involved with the atrocities at home and abroad. In language, popular music, drug experiences, new cult religions, escalating crime, immoral lifestyles, terrorism, wars and genocide, abortion, euthanasia, etc., Satan is exerting an obsessive influence, numbing consciences and helping to distort values.

“Okay, maybe this story should not have been told?”

Sometimes the devil is incredibly subtle; at other times he shocks us by his audacity and malice. If people want to be frightened, then here is the real thing of which to be afraid; but, only if we separate ourselves by sin from Christ and the sacraments. Most of us, probably all of us after the age of reason, are no longer bystanders to the devil’s malevolence, but in every sin, large and small, accomplices. God’s grace can turn this around, if we really want Satan exorcised from our society and world.

Prayer to Saint Michael the Archangel

St. Michael the Archangel, defend us in battle. Be our defense against the wickedness and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls. Amen.

Recommended Books

An Exorcist Tells His Story by Gabriele Amorth. (Ignatius Press, 1999).

An Exorcist: More Stories by Gabriele Amorth. (Ignatius Press, 2002).

Angels and Demons by Peter J. Kreeft. (Ignatius Press, 1995).

Ghosts and Poltergeists by Herbert Thurston, S.J. (H. Regnery Company, 1954).

Veneration (Worship?) of Images


Catholics venerate or worship images. The Pope himself bows before statues of Mary. Similarly, they worship Christ in the Eucharist. They also possess statues, candles, and other such religious objects in their homes and churches. All these things violate the commandments and are offensive to God.

[The fashioning and veneration of images is forbidden as idolatry] “You shall not carve idols [any graven image] for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth; you shall not bow down before them or worship them. For I, the Lord, your God, am a jealous God, …” (Exodus 20:4-5).


No, Catholics do not “worship” images. Veneration is different from the kind of exclusive worship and adoration owed to God alone. Rather, we honor and treat with respect those things which remind us of God and those in whom the Lord has done wondrous things. The honor we show the Blessed Virgin Mary is particularly pronounced; however, it is not the same kind of worship which we render to God. Unlike the ancient idol worshippers, the honor is paid not to the physical representation, but to the one who is signified. Definitions are very important. Holy objects often serve the same function as mementos and photographs in our homes; they remind us of our friends and family. Similarly, religious statues, pictures, and all the rest bring to mind our spiritual family of faith and our identity as part of it.

Candles are symbolic of Jesus himself. The smoke rises as prayer is taken into heaven. They give off light and Jesus is the Light of the World, dispelling the darkness of sin and death. They give off heat, and Jesus gave the warmth of healing and forgiveness to others. Like the candle which exhausts itself for our benefit, Jesus surrenders his life that we might be redeemed. Turning to the Eucharist, Jesus himself told us that it was his flesh and blood, the living sacrament of his presence. We can worship this divine mystery because it is Jesus and Jesus is God.

Fundamentalist anti-Catholics are not consistent on this score about graven images. Come Christmas, they usually have statuary-nativity scenes like everyone else. Also, if they were to be consistent in their strict observance of this commandment, it would also include the toy dolls they buy their children. Some cults actually do this! The Catholic view of images is based on the permissible symbolic use of them in the Old Testament and the fact that Christ himself through the incarnation reveals the transcendent God. God allowed images which symbolically pointed to our ultimate salvation in the Lord. The historical fact of the God-Man, Christ, ushers in a new “economy” of images [CCC #2131].

[To be healed from the poisonous bites of serpents] So Moses prayed for the people, and the Lord said to Moses, “Make a seraph and mount it on a pole, and if anyone who has been bitten looks at it, he will recover.” Moses accordingly made a bronze serpent and mounted it on a pole, and whenever anyone who had been bitten by a serpent looked at the bronze serpent, he recovered (Numbers 21:7-9). {See also Wisdom 16:6-8}

[Jesus’ humanity is a healing image of God] “And as Moses lifted up the serpent in the desert, even so must the Son of Man be lifted up, that those who believe in him may not perish, but may have life everlasting” (John 3:14).

[Regarding the ark of the covenant] “Make two cherubim of beaten gold for the two ends of the propitiatory, fastening them so that one cherub springs direct from each end. The cherubim shall have their wings spread out above, covering the propitiatory with them; they shall be turned toward each other, but with their faces looking toward the propitiatory” (Exodus 25:18-20). {See also 1 Kings 6:23-28}.


Rev. 8:3: And another angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God.

Psalm 141:2: Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice!

Incense is only one of the many ceremonials in Catholic ritual and worship that are validated by the Bible. The fragrant smoke proved quite practical in outside processions against the pungent smells of the city streets. Sanitation not being what it is today, incense was very helpful on this account in old Rome. While there are references to the use of incense in the Bible, some of the early Christians avoided it because of cost and because it was also used by the pagans. After paganism was extinguished, this was no longer a concern. The smoke of the incense is a symbol of our prayer and our offering. It rises into the air just as we hope that our prayers will be taken up to the throne of God for a hearing.

For more such reading, contact me about getting my book, DEFENDING THE CATHOLIC FAITH.


2 Kings 2:8-14: Elijah’s mantle.

Exodus 7:10: Aaron’s rod.

Matthew 9:20-21; Matthew 14:36: The hem of the garment worn by our Lord.

Acts 19:12: . . . so that handkerchiefs or aprons were carried away from his body to the sick, and diseases left them and the evil spirits came out of them.

Acts 5:15-16: . . . so that they even carried out the sick into the streets, and laid them on beds and pallets, that as Peter came by at least his shadow might fall on some of them. The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed.

It was only natural that Christians, from the very earliest days, would hold onto mementos of the saints. Relics remind us that holiness is real and that some of our number have followed Christ in spectacular ways. The veneration of relics of saintly persons or things is recommended by the Bible. However, such regard is not the same as the worship that belongs to God alone. We do not pray to such objects or treat them superstitiously; we honor what they signify and the graces God conveys in them. The secular world does similar things. A person might cherish a lock of hair from his beloved. A nation might treat with respect the great patriotic symbol that is the flag.

For more such reading, contact me about getting my book, DEFENDING THE CATHOLIC FAITH.

Holy Water

Numbers 5:17: . . . and the priest shall take holy water in an earthen vessel, and take some of the dust that is on the floor of the tabernacle and put it into the water.

Here is a case where God actually commanded the use of holy water. If this is the case, how can anyone blame the Church for its use? Used for blessings, water is a powerful symbol of cleansing; it also carries with it the theme of life and death. We need water to live; and yet, too much can drown us and bring death. It always reminds us of our baptism and the promises of faith.

For more such reading, contact me about getting my book, DEFENDING THE CATHOLIC FAITH.

Ash Wednesday (Ashes)

Job 42:6: “. . . therefore I despise myself, and repent in dust and ashes.”

Jonah 3:6: The tidings reached the king of Nineveh, and he arose from his throne, removed his robe, and covered himself with sackcloth, and sat in ashes.

Recently, I was somewhat surprised when the neighboring Baptist Church called the priest at the local Catholic Church, asking for ashes. The minister’s congregation wanted to do what Catholics did in this regard as a visible sign to others of their Christian faith. I am afraid they missed the point about it as a sign of penance, but the change in orientation was worthy of note. I suspect, also, that they were struggling for ways to express what their hearts felt toward the suffering and death of Jesus. (It must be said that such changes in Protestant customs are also coming as a result of the defection of simple and poorly informed Catholics into the Protestant churches. They are easily swayed by delightful fellowship, black-and-white statements of faith [no matter how flawed], and by certain economic incentives. Ministers are very enthused to claim them at first, but over the long run these people long for elements of their “cultural” Catholicism. I know one Baptist minister in Washington, D.C. who had seen many Hispanics join his church after the instigation of a Spanish bible study program. However, he eventually stopped it. When I asked about it, (keeping my reserve as best as possible), he lamented their presence. He said they were coming in great numbers and changing his church. There was no talking to them. Hundreds of votive candles had started appearing in his church and then the worst of all, little statues in the windows. He would tell them that such things were superstitious and idolatrous. Confusing him as a priest, they would smile and say, “Yes, FATHER!” and go about their business as if he had said nothing. The Catholic Church’s use of sacramentals like ashes reveals that we respect both the head and the heart. The rejection of such a sign of penance is blatant irreverence and counter to Scriptural testimony.

For more such reading, contact me about getting my book, DEFENDING THE CATHOLIC FAITH.