Legions of Indecency

   Lay American Catholics who in their smugness are so prone to damn ex-priests to hell in the next world, and try to starve them into abject crawling penitence in this one, by denying them jobs or boycotting Protestant firms which hire them, are held in contempt by some lip-serving priests.  They wantonly use their priestly positions merely as a front for their own lives of cynical infidelity, self indulgence and laziness.  Many of these pastors and assistant pastors have achieved a comfortable measure of seniority and mutual collaboration in some of the more lucrative parishes of the country.

The following story of why some priests do not leave the priesthood is true and not unusual.  Early in 1961, within one week's time, three ex-priests and a nun applied to me for help.  They were from Massachusetts , Texas , Colorado , and Pennsylvania .  The nun I hired as a nurse in the hospital.  The refugee from Cardinal Cushing was temporarily placed in our hospital maintenance apartment.  I told our interested doctors that our hospital was becoming reminiscent of the underground railway used by the slaves in pre-Civil War days in their struggle for freedom.

In my mail a few weeks later was a letter from California marked personal.  Instinctively I felt it was from an ex-priest.  It was.  "I was ordained a priest in Boston in 1956," the letter began.  He and the man I had hired were classmates.  Neither knew where the other was or that the other had contacted me.

I asked the man working for the hospital how many had been ordained with him and how many had quit.  There were seventy-three, and he had been the third to quit the Cardinal.  I remarked that there had only been thirteen in my ordination group, but that at least five had quit.  He replied: "Very many secular priests don't have to leave if they are content to be hypocrites.  When I was third assistant in a suburb of Boston , the first assistant admitted that his life was a sham.  'I've got my horse races, my dog races, my girl friend, my jug of liquor, my car and plenty of money-why should I quit a racket like this even if I don't believe in the Church? He was getting his board, lodging, all expenses, his salary and was stealing from the treasury of the St. Vincent de Paul Society of which he was in charge.  I couldn't be that kind of a hypocrite, so I quit and got married."

Incidentally, I put his classmate in touch with two good Masons in Texas who had offered to hire ex-priests.

The hypocritical first assistant and the same type of pastor, frequently a monsignor, are the kind of priests I have spotted for years, thinking they were hiding out with their lady friends at the Biltmore and other Phoenix resort hotels.  For some uncanny reason I can recognize them regardless of their attire just as I correctly picked the sealed letter of the ex-priest from Boston .  I tell my friends that it is not the "indelible mark' on the priest's soul that I recognize.  It is the mark of Cain.

Most Catholic critics and correspondents, as well as some Protestants, have characterized my writings as biased simply because I am an ex-priest and therefore, according to them, I am bitter, prejudiced and unreliable.  I undoubtedly am bitter, not at the Catholic people but at the system and its deceptions.  I am bitter when I think of the time spent and the forty-one years wasted.

But that bitterness and that regret do not destroy the truth of what I have written.  The operation of a hospital brings one into constant contact with insurance.  I have frequently thought of the similarity of my own life with the situation of a person who has paid insurance premiums for forty years and then, when he needs help, finds out that the insurance company has been bankrupt all those years, that its officials have known it was bankrupt, that they have embezzled his money and never intended to pay his claims.  Such a victim is bitter, but that bitterness does not make his story any less true.

I had lunch with a schoolmate who is still a priest in the Franciscan Order.  We used to be close friends.  He told me the old familiar tale-how he hated the bishop, the provincial, the whole provincial council and the church to which he was assigned.  They were hypocrites, wolves in sheep's clothing," sadistic and tyrannical toward the priests under them.  He was stealing money from the church and was obviously sweet on women.  He almost cried as he poured out Ms heart.  When he finished, I said simply, "Why don't you get out like I did?" "I'm afraid," he said, "afraid that I can't make a living and afraid that the Church might be true and there might be a hell" The tragic picture of this man is typical of the bulk of the hundreds of priests that I knew.

Many of them adjust to their lot and search for gratification on the side.  I know a married woman who had an affair with a local priest.  When he was transferred, she was wooed by the pastor of the parish.  The former priest came back to Phoenix on a vacation to see the woman, learned how his former superior had beaten his time, and a terrific fight ensued.  They are both Jesuits.

Another married woman (she is now dead) told me of her affair with the pastor of a very large Jesuit parish, and then gave me the names of each woman that the priests in the parish were living with.

A young Catholic policeman, a graduate of St. Mary's in Phoenix , told one of our Catholic nurses how disgusted be was with a priest.  He and his buddy on patrol spotted a parked car and investigated.  They found this priest and a woman both naked, literally caught in the act.  What irked him particularly was that this happened on Sunday; he had attended that priest's Mass in the morning, and the subject of the sermon had been purity.

An Irish doctor told me that be left the Church when he accidentally went home during the day and found his wife in bed with the parish priest.  His sermon topic the previous Sunday-adultery, a subject on which he was evidently gathering data.

When I lived at St. Mary's, the women of the neighborhood complained to the police about a "peeping Tom." I-le was finally caught-one of the parish priests.

 Also while there, one of the priests assigned to the church had raped a young woman in the Northwest.  Her father, a Catholic, tried to kill the priest.  The latter was smuggled across the border into Canada and kept in hiding in Quebec for several years until the storm had abated.  He was then sent to Phoenix , served in the parish with me, and later was transferred to one of the Indian missions.

I can remember the pastor of St. Mary's discussing one of my classmates who bad left and married: "If he had only just lived with the girl until he got over it and then come back, we could gloss it over.  Now he is excommunicated."

The widespread "moral defections" of the clergy are proven by the very existence of the hierarchy's "prisons" across the country, for example the Via Coeli -near Albuquerque , New Mexico , and others.  Not only are the alcoholic priests confined there, but also those guilty of flagrant violations of chastity.  Usually these institutions are filled with the secular clergy.  The religious orders in their various provinces have their own houses of strict observance, where members who have strayed in their observance of chastity are confined.

One of the most famous madams of an eastern "house' told me that she had quite a clientele of priests purchasing the wares of her establishment.  The transgressions were often not of an interfaith character, for many of her girls were recruited from the sisters' convents.

Among priests, particularly those in religious orders, there is constant gossip regarding the relationships of secular priests with their housekeepers.  The Church recognizes the danger not only of gossip, but also of mutual temptation and aberration.  It prescribes that the woman living in the rectory as housekeeper must be "superadulta" (beyond adulthood).  But the clergy of America interpret "superadulta" to mean 24 years of age!  That the proximity of the flesh between a healthy, frustrated priest and a beautiful woman of that age, living together, should prove irresistible is self-evident.

Within a period of one mouth, during the summer of 1960, two men (unknown to each other), came to my office at Memorial Hospital and by name accused two Phoenix priests of alienating their wives.  What is more, they proved it.  The first was a prominent thirty-second degree Mason.  His wife was a Protestant, but she had become infatuated with a young priest who was trying to "convert" her.  The husband had warned the priest to stay away from his house.  Nevertheless, he found envelopes addressed to his wife, with a return address near the priest's church, and found two religious books in his home containing the priest's signature.  I sent him to a criminologist with forty years' experience, who positively identified the handwriting on the envelopes.

The other man was a Roman Catholic, a well known member of the Knights of Columbus.  He named the priest (whom I know) and told me that his wife admitted the situation, had left him and was suing for divorce after almost twenty years of marriage.  The Catholic man wanted my advice on suing the priest for alienation of affections.

If all the recollections of all ex-priests and all honest priests could be recounted, the Catholics of America would be shocked to know that the rules of celibacy and chastity are observed in 1960 only slightly more than in 1500.

The following are a few reminiscences of another expriest.  He said that he could add at least fifty more of

 his own knowledge alone.

(1)   Pastor of a secular parish.  When he was pastor of the cathedral parish he maintained close and friendly relations with his housekeeper.  A priest, peeping through the window, reported seeing them lying drunk and naked on the floor together.  Later on the priest moved to another parish.  He obtained the permission of the bishop for the aforementioned "lady" to come and be his housekeeper.  Almost every night they drank together until she was so drunk she was staggering around the house wearing biretta and cape and stammering something about the bishop (whom she hated).  At midnight the pastor would escort her to her room and remain there for fortyfive, minutes to an hour before returning.

(2)   Secular priest acting as chaplain in a government institution.  This man had a girl in Mexico City .  He took a long vacation every summer, ostensibly for the purpose of studying at the Mexico City Summer Session of the University.  Actually the girl was there building an apartment house with the money he supplied her.  He hoped to rent the apartments for sufficient income to be able to go to Mexico City and live permanently with her there.  When I personally met her she told me, "I think Father X- - - and I are going to have a baby." However, the father's financial plans eventually fell through, and so far as I know he is still chaplain of the government institution and spending his summers with the girl in Mexico .

(3) Assistant priest at the cathedral parish in a large diocese.  He owned a home in the country where his "girl" lived.  It was the amusement of those of the diocesan clergy who were aware of the situation to drive out into that area and go past the house on Saturdays and Sundays to see if the priest's car was parked there.  Later on the priest was caught extracting money from the Cathedral collection baskets for his own use.  I What happened after that I never heard.

(4)   Pastor of a secular parish.  This clergyman used to come to the "big town" and spend a few days vacationing with the local pastor.  On at least one evening he would get thoroughly inebriated.  As the pastor said, "He went on a fornicating drunk." Sometimes this was taken care of by a trip to Mexico , sometimes by local "friends."

(5)   Pastor of a secular parish.  This pastor bad his girl friends in other towns.  He would take a few days off during the week and live as husband and wife with the girl.  He would frequently make a trip of several hundred miles afterward in order to go to confession to a priest who did not know him.

(6)   Secular priest, pastor of a parish in Los Angeles .  This priest was about fifty years of age.  Every week he hit the bottle on Sunday night.  Early in the week he would dress in rough secular clothing and bead downtown, for Pershing Square or places nearby.  There be would strike up acquaintance with some "attractive young male." He would take a hotel room and invite the victim up to have a drink.  There he would get out a pack of dirty pictures and then end up by indulging in a sexual orgy with his acquaintance.  This might be prolonged for several days.  Then back to the parish.  He would attire himself again in his clerical clothing and pick out some priest to hear his confession.  After properly cleansing his soul, he was able to celebrate his Sunday Masses, hear the confessions, conduct all other proper activity of a man of the cloth, and then start out on the rounds again.  He, told me that he had been to so many priests that they were beginning to refuse to hear his confession since he was not properly repentant.  He had no explanation for Ms urges, but felt he was a sinner and would have liked to be free from his unnatural temptations.

(7)   Secular priest, advisor and confidant of his bishop.  This priest had been closely associated with his bishop when the Former had been a seminary professor and had not yet attained the higher status.  The priest-secretary would take indigent boys into the bishop's house and there go to bed with them when the occasion seemed Propitious.  He seemed to pick the young adolescent of high school age.  Word got around among the youth as to what was happening, and at one time groups of teenagers were ready to stone the bishop's house, but this was prevented.  An investigator collected evidence of some twenty-three such instances of the clergyman's unnatural relations.  Eventually the evidence was given to the bishop who then assisted his secretary to leave the diocese, and gave him a recommendation to a bishop of a distant diocese.  This priest is still, as of 1961, being carried on the roll of priests belonging to the diocese, although ill, or "on sick leave." On the occasion of a sabbatical visit of the bishop to Rome , the secretary accompanied his bishop.  Clergy of the diocese jocularly dismissed the entire matter with the remark: "Of course they occupied the bridal suite!"

(8)    Secular priest.  The priest came to the diocese as

   a transfer from his own diocese and was given a job by the bishop.  Was caught in an empty room of the local Catholic hospital in bed with a male patient.  The poor sisters didn't know what to do and had to call up the vicar-general.  In the meantime the priest had left the bed.  Investigation indicated that this was a regular practice of the gentleman.

(9)   Secular priest acting as chaplain to nearby military post.  He converted several soldiers to the faith, baptized them, and then attempted further conversion to his way of life.  One of the soldiers reported this.  The commanding officer forbade the priest to be admitted to the post from that time on.

(10)  A local priest in a snw1l town in New Mexico .  He became the father of two daughters.  The relationship was well-known in the area.  Many years later, when the priest died, the daughters (now grown) purchased a stained-glass window for the church-a fitting memorial to their religious father.

I was in this town in 1960, saw the church, and was able to receive a personal confirmation of the story.

These are ten true stories from the experiences of one ex-priest, who added this comment: "My own judgment on this matter is that due to the celibate life and stringent regulations, it is a wonder that there are not more cases like these.  I would guess that about half the clergy fail in some fashion at one time or another."

Another ex-priest insists that, judging by his seventeen years of experience in the secular priesthood, the violations of chastity are far more flagrant than that.  He has been married and out of the priesthood now for over twenty years.  He was very successful in business and is now retired.

During his clerical years his work took Mm routinely through the North Central part of the country-the Archdioceses of Chicago and Milwaukee and the Dioceses of Marquette, La Crosse , Green Bay , and Rockford .

Over a period of years he knew personally and intimately some five hundred Catholic clerics-two cardinals, several archbishops and bishops, many monsignors, teachers, pastors and ordinary priests.  Of these five hundred all but fifteen priests flagrantly violated their vow of chastity.  That average of violations would certainly make these American priests as gross as their clerical ancestors or their colleagues in South America .

This former priest named names, dates and places to me. He contended that many of these priests were wantonly homosexual.  Others routinely had affairs with as many as a half dozen women at once.

He named the cardinal who brought his mistress from Nashville and maintained her in a Chicago hotel.  He witnessed the cardinal's orgies with this naked woman.

He named a pastor who had a mother and two daughters as his housekeepers: and lived carnally with all three of them, frequently in the presence of each other.  When physically exhausted this priest asked my friend to take over for him, but in such a manner that he could observe and supervise the proceedings.  This same pastor indulged in the molesting of ten- and twelve-year-old girls.

He named the rector of a seminary who indulged in homosexual relations with young students for the priesthood over a period of thirty years.  A dozen boys at a time were his favorites and he promised them good parishes if they succumbed to him.  Many of them continued their homosexuality after their ordination to the priesthood.  One of his proteges fell afoul of the law when he ruptured the rectums of some young boys in his parish.

A classmate of the ex-priest became one of the topmost chaplains in a branch of the armed services.  While a general in Washington he maintained two mistresses.  I verified this priest's identity in the Official Catholic Directory.  One of his subordinates, a priest-colonel, stopped to visit as he was going west on an inspection tour of the Pacific area.  He had his girl friend with him and planned to have her wait for him in Hawaii .  When he retired from the Chaplain's Corps, she became his housekeeper.

The euphemistic designation of "housekeeper" covers a rather broad territory.  My ex-priest friend pointed out two instances in the Milwaukee Journal in 1961 listing bequests from priests to their housekeepers, one in the amount of one hundred thousand dollars.  This is a handsome reward for mere housekeeping and culinary fidelity.  An even more "handsome" scandal occurred in the Diocese of Portland, Me., a few years ago when a priest bequeathed his housekeeper the round sum of one million dollars!

This ex-priest friend emphasized that immorality among the priests of his acquaintance went beyond concubinage, homosexuality and perversion.

He happened to be in an adjoining office when an angry priest threatened the diocesan chancellor with the publication of the licentiousness of the life of their bishop.  "Another crack out of you," snapped back the reverend chancellor, "and we'll have you bumped off.  Ifs been done before in this diocese."

Things went so far, he said, that some priests in the Chicago area were actually members of Al Capone's gang.  They would say mass in the morning and then slip into the Mafia for the rest of the day.

I asked him how he was so sure of this.  He gave specific details, among them the shock he experienced when he went for a ride in a priest's Cadillac and the priest turned a loaded sub-machine gun on him in anger.  Priests were very handy for the mob in gaining difficult entree’s, in casing certain situations, and in persuading particularly recalcitrant individuals.  One is reminded of the recent arrest of the monks in Sicily who used the confessional to persuade rich farmers to meet the demands of gangsters.

The tragedies of distorted lives are distressing enough, but the real tragedy rises in the shock, sorrow and frustration of sincere pious Catholics who have sent their children to Catholic institutions because they were obedient to the Church and believed their children would receive a godly education.  How much more criminally guilty than the "pushers" of dope are the priests who betray this faith of the parents and then violate their daughters or initiate their soris into the "thrills" of homosexuality.  I had seen this happen before and could personally endorse this ex-priest's sentiments.

As we sat once in a hotel lobby, talking far into the night, my mind kept slipping back to another ex-priest of the Chicago area.  He was Charles Chiniquy who told the story of Ms persecution by Bishop O'Regan more than a century ago in his masterpiece Fifty Years in the Church of Rome.

Modern priests follow the "party line" and condemn Chiniquy as a liar merely because he was an ex-priest.  That approach is much simpler than reading his eight hundred fact-fiUed pages and attempting to refute them historically.  It is simpler because so many "shock-trooper' Catholics unquestioningly swallow anything their priests feed them.  Personally, I have checked Chiniquy's magazine references in the New York Public Library and Ms book references in official Church documents and in the Library of Congress.  I have yet to find a mistake in his book.

Chiniquy told of the debauchery, treachery and immorality of the bishops and priests in his day.  He told how this clerical antagonism culminated in a plot of Bishop 0'Regan to destroy him.  The charges were those so frequently in the minds of the clergy-forced illicit relations with a woman.  The defense attorney-Abraham Lincoln .  Of Bishop O'Regan and the priests who testified, Lincoln said, "Your enemies are devils incarnate.  The plot they have concocted against you is the most hellish one I ever knew."

  Lincoln 's defiance of the hierarchy in the defense and salvation of this priest made him their enemy.  There are many who feel that this was the beginning of the antagonism that culminated in Ms assassination.

The tales of my ex-priest friend were, of course, hearsay to me.  But the obscene letters that I receive from priests across the country bear out his stories.  And these letters are not hearsay.

 Many are too filthy to be printable.  Good taste, if not the postal laws, would preclude their reproduction.  But I have them-baskets full of them.  I have shown them to doctors who believe these priests to have snapped mentally under the psychological strain of the unnaturalness of celibacy.

Some of these letters from priests contain the most lewd pornographic drawings.  Some, from various parts Of the country, call me all varieties of obscene names.  Some indulge in page after page of imaginative homosexual relations or perversions (1, of course, am accused of doing all these things) describing at great length the most intimate details of male and female sexual organs and of every conceivable sexual act.  All this from ordained priests of the I Holy Roman Catholic Apostolic Church. "Alteri Christ"-"Other Christs."

Who is responsible for these transgressions?  The villains are not the priests themselves, for the priests are not disembodied angels devoid of human instincts.  The ceremony of ordination to the Roman Catholic priesthood does not include any divine or miraculous de-sexing charisma.  The priests remain human, and each can say, in words that have become immortal: Homo sum; humani nihil a me alienum puto (I am a man, and I consider nothing human alien to me).

The responsibility and the monstrous guilt rest squarely upon the shoulders of Pope John XXIII and his fawning puppets, the cardinals and the rest of the hierarchy.  Merely for the sake of power and money, they hold these thousands of priests and nuns as slaves, chained by an unnatural sexual code.  They hold them in subjection by means of a complete whitewash of the history ,of the clergy and especially of the papacy.

When one analyzes the experiences of ex-priests, including myself, one sees a close relationship between the inner sexual conflicts due to the law of celibacy and the excessive alcoholism among Catholic clergymen.  Although priests would not be compared as drinkers to sailors on shore leave, they certainly imbibe far more than the ministers of other denominations.

I can well remember the old missionary from the Yuma Indian mission saying, as he fondled his jug of wine, "The pope won't let me have a wife so I married this bottle."

There is an extremely common saying in clerical circles, as another bottle is emptied: "Its soul is saved-it died with the priest."

In all the monasteries with which I was acquainted,

whether I lived there or had only visited, wine was readily available; in most of them there could also be found plenty of beer and hard liquor.  Gallon jugs of wine were routine, set out every evening for the recreation and relaxation of the priests, even during Lent.  At St. Mary's in Phoenix it used to adom the monastic dining tables even for breakfast on Sundays.

Any sort of occasion was excuse enough for an extra supply of liquor, in order that the visiting clergy might be shown the proper hospitality.  It might be the dedication of a new school or chapel, the ending of a spiritual retreat, the visit of the bishop or a provincial superior, the annual feast day of the founder of the Franciscan Order, or of the Jesuits or any other order whose members might have a church in the city, the jubilee of a priest or a brother, or any of the major annual feasts of the Church.  I used to function as bartender for many of these clerical cocktail parties-years before I was distinguished with an honorary lifetime membership in the Hotel and Restaurant Employees and Bartenders Union Local 631.

There are many jokes regarding the liquor imbibing tendencies of priests.  It is customary for the laity to offer liquor to priests when they entertain them.  It is also customary for some priests to drink too much, and many an understanding Catholic host has spirited his priest back into his monastery or rectory.

I do not want to give the impression that I have adopted a sneering disparaging attitude toward the drinking habits of priests.  I am merely pointing out the almost universal prevalence of the custom.  I certainly did my share to help the Christian Brothers, the Jesuits and the Benedictine monks in their Church-related liquor industries.  It took quite a while after leaving the priesthood that I no longer had anything to escape from.

Intoxication among clergymen is so serious a problem that in some dioceses, priests are forced to promise, or even take a vow, that they will not drink for five years after ordination.  I have met many Irish priests who had to make this promise before they were assigned to a diocese in America .

The priest who had transported a seventeen-year-old girl from Superior , Wisconsin to Phoenix was the first to tell me of alcoholic rehabilitation centers for priests only.  I had known, as every priest does, that many alcoholic priests are sentenced to "Via Coeli" at Jemez Springs , New Mexico , to the Alexian Brothers Hospital in Oshkosh , Wisconsin , and to the "mother-houses" and "retreats" of the various religious orders.

A doctor in Detroit trailed down this institution.  It is the Guest House Sanatorium at Lake Orion , Michigan , thirty-five miles from Detroit .  A letter of inquiry on behalf of a hopeless alcoholic priest brought brochures and a letter of explanation.  The letterhead carries the message: "Established with permission of His Eminence Edward Cardinal Mooney, Archbishop of Detroit." At the bottom are the printed words "Exclusively for Priests Contributions tax-deductible."

Not only the existence of this institution, but the text of a letter from Austin Ripley, its director, can be seen as evidence of the great number of alcoholics among priests:

 We are dedicated to helping sick alcoholic priests to complete recovery from their devastating malignant addiction and to the acquisition of permanent, happy and effective sobriety. ... Unhappily we have a long, long waiting list so I'm afraid we would not be able to accept your brother for several months.  But if he needs treatment and therapy now, certainly be will need them then, so in his interests exclusively I suggest that you have us put his name on our waiting list immediately.  Otherwise it may be six months before we can accept him.  Need for the second Guest House is of great urgency but, alas, as yet we have been unsuccessful in arousing sufficient interest to acquire property elsewhere or the funds with which to establish a second treatment facility.

Our rate is $600 per month.  This includes everything except exhaustive medical, physical examinations and psychological evaluation.  It does include room, excellent meals, medical care, drugs, nursing service (when needed) and a multiplicity of other services.  The rate of $6W a month, incidentally, does not cover our cost of treatment.  Indeed there is a large deficit each month for each priest patient treated at Guest House.  This deficit we try to obtain through charitable appeals.

 An appeal from Cardinal Mooney for Guest House shows how widespread is the problem of alcoholics among priests:

 Perhaps some people view this as a diocesan project.  Of course this is not and never was true.  It was fortunate that I was able to make a substantial gift, from funds made available to me, which assisted Guest House in the purchase of its present property.  I do not feel that the diocese as such should be asked to do more.  You have an appeal which exceeds the boundaries of any one diocese or religious house.  The saving of an actual vocation has a value all its own particularly when you compare it with the uncertainty of nurturing a possible vocation.

I still hope that substantial gifts will pour into Guest House from all over the United States because of the unique and priceless service it is rendering the Church.  I say 'from all over the United States" because you by no means restrict acceptance of patients to only one or a few areas, and the recovered priests will serve in more than one or a few areas.  In other words, this is not a local operation; it can benefit every diocese, every Religious Community of priests.  There must, too, be some way in which all interested parties can be impressed with the urgent importance of extending their assistance immediately.

 One of the several brochures quotes testimonials from priests and explains the sympathetic program and need

for financial assistance for priests whose bishop or family cannot or will not foot the bill.  The cover is entitled 'Guest House Saved My Life-My Very Priesthood':

 A clinical psychological examination followed by psychiatric evaluation is given each patient.  These are administered by Catholics of deep understanding and of the highest professional rating.... The sick Priesthood of Christ is entitled to the best treatment the world can provide.  At Guest House each patient gets it.... With your charity we can help many such sick, despairing priests.  Without it, Guest House cannot continue.  This is a hidden charity.  If we could broadcast appeals we would have no financial problem.  We cannot.  So we come to you, begging, pleading.  Where else can you get as rich a return for your charity dollar?  Here it can purchase the life perhaps even the immortal soul-of a priest.  Surely you will not refuse God's very own in their need.  We believe the sick priest deserves the best treatment.  Here he gets it.  Please, for the love of God, help us to continue Guest House, whose simple concept is based on the supreme dignity of Christ's Eternal Priesthood.

 The booklet ends with the figure of a robed priest before the outline of an altar and the superimposed

words: "The objective of Guest House fulfilled-a once sick, helpless, despairing priest returns to the altar of

God in the full dignity of his sublime office."

 The founders, directors and supporters of Guest House are certainly to be strongly commended.  Their work is in

the finest tradition of charity and of religion.

The tragedy is that there should be any need for Guest House at all.  Why are so many Roman Catholic priests alcoholics?  What the cardinals and bishops might well spend their money on is a study of why priests drink so much, what they are trying to forget, from what so many of them are attempting so desperately to escape.

To the best of my knowledge, in the entire United States there is not a single alcoholic rehabilitation sanatorium exclusively for Protestant ministers, either of a single denomination or an interdenominational center sponsored by the National Council of Churches.  Is it because they don't need one?