What Really Happened to Michael Voris?

Brief Overview

• Michael Voris founded Church Militant in 2006 as a Catholic media organization but resigned in November 2023 after breaching the organization’s morality clause.
• The resignation followed reports that Voris had sent inappropriate shirtless photos to male staff members, violating workplace boundaries.
• Voris had previously disclosed in 2016 that he lived in same-sex relationships during his thirties before his return to the Catholic faith.
• Church Militant faced a defamation lawsuit that resulted in a $500,000 settlement and the organization’s eventual shutdown in early 2024.
• Former employees accused Voris of maintaining a pattern of behavior that contradicted the strict moral standards he publicly advocated for others.
• The situation raises important questions about accountability, transparency, and the proper exercise of Catholic media ministries.

The Background of Michael Voris and Church Militant

Michael Voris graduated from the University of Notre Dame in 1983 with a degree in communications, focusing on history and politics. He worked in television news for various CBS affiliates between 1983 and 1986, serving as an anchor, producer, and reporter in cities including New York, Albany, Duluth, and Cheyenne, Wyoming. In 1989, he joined a Fox affiliate in Detroit as a news reporter and producer, where his work earned him four Regional Emmy Awards for production between 1992 and 1996. His professional background in broadcast journalism gave him technical skills that would later prove useful in his Catholic media work. In 1997, Voris co-founded Concept Communications, LLC, an independent television production company, with John Fitzpatrick Mola. The company was registered with the State of Michigan on July 8, 1997, marking Voris’s transition into independent media production.

Voris founded St. Michael’s Media in 2006, which launched Church Militant in 2008 under the original name Real Catholic TV. The organization positioned itself as a media enterprise addressing what it described as serious erosion of Catholic faith over the previous 50 years. Church Militant’s website focused heavily on articles about U.S. and world news, commentary, investigative pieces, and feature stories, with a majority of its reporting concentrating on church scandals, clergy abusers, and accusations of bishops mishandling abuse cases. The site became known for its provocative and confrontational content, often taking harsh positions against Catholic clergy and leaders whom Voris and his staff deemed insufficiently orthodox. Voris hosted a web show called “The Vortex” and appeared regularly on Church Militant programs, becoming the public face of the organization. His media presence was characterized by strong rhetoric and aggressive criticism of those he perceived as threats to traditional Catholic teaching.

The organization’s approach generated significant controversy within Catholic circles from its early years. In 2011, when the outlet was still known as Real Catholic TV, the Archdiocese of Detroit issued a statement saying it had informed the company that it does not regard them as being authorized to use the word ‘Catholic’ to identify or promote their public activities. Voris changed the outlet to Church Militant shortly thereafter, though the organization continued to present itself as a defender of Catholic orthodoxy. The Archdiocese of Detroit clarified that it had never endorsed Church Militant’s programs and noted that Voris’s presentations had caused numerous controversies. Various Catholic leaders and dioceses distanced themselves from Voris and his organization over the years. The Diocese of Scranton issued a statement saying that while it shared Voris’s support for protecting human life, his extreme positions on other faiths were not appropriate, and therefore the diocese could not host him. Philadelphia’s Archbishop Charles Chaput called Church Militant destructive, reflecting a broader concern among mainstream Catholic leadership about the organization’s methods and messaging.

The 2016 Disclosure of Past Behaviors

In April 2016, Voris published a video admitting that he had been in sexual relationships with other men in his past, claiming the Archdiocese of New York was collecting information to publicly discredit him. In the video, Voris stated that for most of his years in his thirties, confused about his own sexuality, he lived a life of live-in relationships with homosexual men. From the outside, he lived the lifestyle and contributed to scandal in addition to the sexual sins, while on the inside, he was deeply conflicted about all of it. He also revealed that in a large portion of his twenties, he had frequent sexual liaisons with both adult men and adult women. Voris described these as the sins of his past life in this area, which he was now publicly admitting and owning. He stated that these behaviors occurred before his reversion to the Catholic faith and that since his return to the Church, he abhors all these sins.

A spokesman for the Archdiocese of New York called Voris’s allegations that the archdiocese was planning to expose him “100 percent untrue”. The archdiocese denied any effort to collect or disseminate information about Voris’s personal life as a means of discrediting him. This left questions about why Voris chose that particular moment to make his disclosure public. Some observers suggested that Voris may have received information suggesting his past would become public knowledge, prompting a preemptive announcement that would allow him to control the narrative. Others speculated about internal conflicts or external pressures that motivated the timing of his confession. Regardless of the motivation, the disclosure represented a significant moment in Voris’s public ministry, as he had been vocally critical of homosexual behavior and those he accused of promoting acceptance of same-sex relationships within the Church.

The 2016 revelation created a complex situation for Voris and Church Militant. On one hand, Voris presented his disclosure as evidence of God’s mercy and his own conversion from a sinful past. He framed his story as one of redemption, suggesting that his experience gave him unique insight into the dangers of sexual sin. On the other hand, critics pointed out that Voris had spent years aggressively attacking others over issues related to homosexuality while not disclosing his own history in this area. The perceived hypocrisy troubled many Catholics who had followed his work. Some supporters rallied around Voris, emphasizing the importance of forgiveness and the power of conversion. They argued that his past sins, once repented, should not disqualify him from ministry or public advocacy. However, others questioned whether someone with his particular history should have positioned himself as a primary voice criticizing Church leaders over homosexuality-related issues without greater transparency about his own experiences.

The disclosure also raised questions about the nature of Voris’s conversion and ongoing spiritual life. He attributed his reversion to the Catholic faith largely to the deaths of his brother from a heart attack in 2003 and his mother from stomach cancer in 2004. These losses apparently prompted a re-examination of his life and priorities, leading him back to active practice of the Catholic faith. After his return to the Church, Voris became increasingly involved in Catholic media and advocacy, eventually founding the organization that would become Church Militant. The trajectory from his secular journalism career through his period away from the Church and back to his role as a Catholic media figure represented a personal story that Voris used to establish credibility with his audience. However, the 2016 disclosure complicated that narrative by revealing aspects of his past that he had not previously shared publicly, despite years of visibility as a Catholic commentator.

The 2023 Resignation and Its Immediate Aftermath

Church Militant posted on its website in November 2023 that Voris had been asked to resign for breaching the Church Militant morality clause, with the board accepting his resignation. The announcement described the development as a shock and stated that their founder and former CEO was stepping aside to focus on his personal health. The board chose not to disclose Michael’s private matters to the public, leaving supporters and critics alike to speculate about the specific nature of the violation. The vague language of the announcement generated immediate curiosity and concern among those who followed Church Militant’s work. In a video posted to his Twitter page, Voris addressed the controversy, alluding to some very ugly truths from his past that he had avoided facing for essentially 62 years. He said there were horrible, ugly things he needed to go away and address and work on, but he declined to share specifics, saying they were nobody else’s business but his own. Voris mentioned that he needed to conquer these demons and that the underlying cause had been too ugly for him to look at.

The Washington Post later reported that staffers had complained that Voris had sent shirtless photos of himself to Church Militant staff and associates prior to his resignation. These photos were reportedly taken while Voris was working out and were sent to male employees without their solicitation. The revelation added concrete details to the previously vague announcement about morality clause violations. Former employees described an uncomfortable work environment where boundaries were not properly maintained by the organization’s leader. Former employee Dave Gordon, who led a staff walkout in early December, posted a video reporting the sexual scandals surrounding Voris, alleging that some people on the board had strategized how to bring Voris back to Church Militant despite knowing about his “double life”. Gordon stated that they had a trustworthy employee say he was being groomed by Michael Voris, arguing that the board’s actions constituted rank hypocrisy considering the harsh criticisms Church Militant had leveled against church leaders facing similar circumstances.

The resignation occurred during a period of significant financial difficulty for Church Militant. In May 2023, the company had laid off 19 staffers and put the nightly program “Church Militant Evening News” on hiatus. The organization was already struggling before the scandal broke, facing both internal management challenges and external financial pressures. The combination of financial difficulties and the morality clause violation created a crisis situation for the organization. Multiple employees left the organization following Voris’s resignation, with some describing a toxic work environment and leadership failures that went beyond the immediate scandal. The staff walkout led by Dave Gordon reflected deep dissatisfaction with how the organization’s board had handled the situation and concerns about plans to potentially bring Voris back into a leadership role.

Former employees and critics noted what they saw as a pattern of behavior inconsistent with the moral standards Voris had publicly advocated. They pointed out that Church Militant had built its reputation on aggressively criticizing Catholic clergy and leaders for various moral failings, particularly those related to sexuality. The organization had published numerous stories attacking bishops and priests accused of misconduct, often using harsh language and demanding immediate accountability. Critics argued that when similar issues emerged involving Church Militant’s own founder, the organization’s board initially sought to protect Voris rather than apply the same standards of transparency and accountability that Church Militant had demanded of others. This perceived double standard damaged the organization’s credibility and prompted many supporters to question whether Church Militant’s advocacy had been sincere or merely a form of political and personal attack disguised as religious concern.

The Defamation Lawsuit and Church Militant’s Closure

Church Militant became embroiled in a serious legal problem involving a defamation lawsuit brought by Father Georges de Laire, the judicial vicar for the Diocese of Manchester, New Hampshire. The media outlet ran an article in 2019 titled “NH Vicar Changes Dogma Into Heresy,” in which author Marc Balestrieri claimed to have talked to a number of anonymous sources. The article made serious accusations against Father de Laire regarding his handling of canonical matters. According to court sources, Marc Balestrieri, a canon lawyer, once represented Voris but was representing a radical traditionalist group subject to canonical penalties from the Manchester Diocese that Father de Laire promulgated at the time the defamatory article was written and published. This created a significant conflict of interest that Church Militant apparently failed to properly address before publishing the article. The traditionalist group, referred to in court documents as the New Hampshire Slaves, was involved in a canonical dispute with the Diocese of Manchester.

According to a statement released by Todd & Weld, the firm representing Father de Laire, Balestrieri wrote the article to gain an edge on Father de Laire on behalf of the New Hampshire Slaves and to help the Slaves score fundraising dollars to cover his fee. The defamation was apparently used as an attempt to discredit Father de Laire and the Diocese and to raise funds, including to pay for Balestrieri’s services as a canonist. While St. Michael’s Media denied they had any knowledge that Balestrieri was representing the Slaves when Voris published the 2019 article, evidence suggested that Balestrieri had contributed articles to Church Militant for years under the pseudonym Tom Moore. This raised questions about editorial oversight and due diligence at Church Militant regarding potential conflicts of interest among its contributors. The lawsuit revealed concerning patterns in how Church Militant operated, including reliance on anonymous sources, failure to properly vet contributors for conflicts of interest, and willingness to publish serious accusations without adequate verification.

Boston-based law firm Todd & Weld said in a press release that Church Militant had agreed to the entry of a judgment against it in the amount of $500,000 in the defamation lawsuit. As part of the settlement, Church Militant acknowledged it did not have any credible sources to substantiate the article about Father de Laire. This admission was particularly damaging because it confirmed that Church Militant had published serious defamatory claims without proper sourcing or verification. With the trial slated for March 2024, Voris on January 31 handed over 17 pages of text messages with Balestrieri, and a few days later Church Militant turned over 30,000 documents. The massive document production came late in the discovery process and suggested that Church Militant had been withholding relevant information. St. Michael’s Media and Church Militant reached a settlement with Father de Laire a few weeks later, apparently recognizing that going to trial would likely result in an even larger judgment.

Church Militant sold its only assets, two Ferndale office buildings, and the organization advertised a liquidation sale for its online store. The financial impact of the defamation lawsuit, combined with existing financial difficulties and the reputational damage from Voris’s resignation, proved too much for the organization to survive. Mike Sherry, Church Militant’s information technology director named as board president in the wake of Voris’s resignation, said in court hearings there was no insurance to cover the potential damages de Laire was seeking, and the company was facing the real prospect of shutting down in January or February. Church Militant faced the possibility of a lien that could hold up the sale of its buildings, prompting an agreement to put all real estate sale proceeds into an escrow account. The organization’s financial collapse demonstrated the consequences of poor management, inadequate legal protections, and the reputational damage caused by scandal.

The defamation case against Voris personally continued even after the settlement between Church Militant and Father de Laire. Voris attempted to negotiate his own settlement but those talks broke down when Voris refused to take full responsibility for defaming Father de Laire. According to court records, Voris blamed former News Director Christine Niles for failing to vet the story properly, claiming it was her total responsibility to review and vet the content, not his. This attempt to shift blame to a subordinate struck many observers as inconsistent with principles of leadership accountability. Voris cycled through multiple lawyers during the proceedings, with attorneys withdrawing for various reasons including potential conflicts of interest and ethical concerns. The legal troubles surrounding the defamation case illustrated how Church Militant’s aggressive approach to journalism, combined with inadequate editorial controls and verification processes, ultimately led to serious legal and financial consequences.

Attempts to Continue and Current Status

Following the closure of Church Militant in Michigan, confusing developments emerged regarding attempts to continue the organization. In March 2024, a former Church Militant employee, Joe Gallagher, announced that his media company, Truth Army Productions, had taken over operations at Church Militant, but days later, a $3 million lawsuit was filed by internet hosting company Patmos Hosting against Truth Army, Gallagher, and their financial backer Geoffrey Sando for tortious interference with a contract. St. Michael’s Media indicated in a postscript that the Gallagher takeover would not be happening, adding further confusion to an already complicated situation. Gallagher later suggested on social media that Voris was behind efforts to restart Church Militant operations. He wrote that Voris began texting and calling former staffers about joining him on a new venture but wouldn’t tell them who he was working with, and that Voris was asking if they would relocate to Texas without saying who he was working for or with.

Evidence suggested that a new organization was formed in Texas also calling itself Church Militant, apparently attempting to solicit donations from the old subscriber list from the Michigan-based organization. The situation became extremely murky, with competing claims about who controlled the Church Militant name and assets. Multiple parties attempted to position themselves as the legitimate continuation of the original organization, leading to legal disputes and public confusion. The chaos surrounding these various attempts to continue or restart Church Militant reflected poorly on all parties involved and raised questions about financial motivations and proper handling of donor relationships. Some observers noted that the scramble to maintain access to Church Militant’s subscriber base and donor network suggested that financial considerations, rather than genuine apostolic concerns, might be driving some of the revival efforts.

Voris’s own legal situation remained unresolved for months after Church Militant’s closure. According to court sources, Voris’s trial related to the defamation case was scheduled for mid-April 2024, and he was representing himself after cycling through multiple attorneys. His attempt to blame Christine Niles for the defamatory article was contradicted by his own previous sworn testimony in the case. Marc Balestrieri, the article’s author, also disputed Voris’s version of events, stating that he was prepared to testify to a far different version than that claimed by Michael Voris. The conflicting accounts and finger-pointing among the parties involved made it difficult to determine the full truth about how the defamatory article came to be published and who bore ultimate responsibility. Voris’s decision to represent himself in court reflected either confidence in his position or an inability to secure legal representation given the complexities of the case.

The broader Catholic community’s response to the Voris situation was mixed but generally critical. Many Catholics who had previously been skeptical of Church Militant’s approach saw the organization’s collapse as confirmation of their concerns about its methods and motivations. They argued that genuine Catholic apostolate should be characterized by charity, humility, and cooperation with legitimate Church authority, qualities they found lacking in Church Militant’s operations. Even some who had supported Voris’s general critique of problems in the Church expressed disappointment that his personal conduct had undermined his message. They noted that the scandal gave ammunition to those who wished to dismiss legitimate concerns about issues within Catholic institutions. A smaller group of supporters maintained that Voris’s past sins, even recent ones, should not invalidate his previous work and that his enemies were using his moral failures to silence an important prophetic voice. This perspective, however, struggled to account for the defamation lawsuit’s revelation of journalistic malpractice and the complaints of former employees about workplace misconduct.

Catholic Teaching on Scandal, Accountability, and Ministry

The Catholic Church has always taught clearly about the serious nature of scandal and the special responsibilities of those in positions of influence or teaching. The Catechism addresses scandal as an attitude or behavior that leads another to do evil (CCC 2284). Those who hold positions of authority or moral leadership carry a particular responsibility to avoid giving scandal because their actions have greater impact on others. When someone presents himself as a teacher of moral truth while secretly engaging in behavior contrary to that truth, the scandal is compounded. The Church recognizes that all people are sinners in need of God’s mercy, but this universal need for mercy does not eliminate the requirement for honesty, humility, and appropriate accountability. Teachers and leaders in the Church must be held to high standards not because they are expected to be sinless but because their role places them in positions where their failures can cause great harm to the faith of others.

Catholic teaching emphasizes the importance of genuine conversion and amendment of life when someone returns to the faith after serious sin. Conversion involves more than intellectual assent to Church teaching; it requires a real change of heart and a commitment to avoid the near occasions of sin. The sacrament of confession provides forgiveness but also requires a firm purpose of amendment, meaning a sincere intention not to commit the sin again. When someone claims to have converted from a sinful lifestyle but later falls back into similar patterns of behavior, it raises questions about the depth and authenticity of the original conversion. This does not mean that relapse is impossible for genuinely converted people, as the Christian life involves ongoing struggle against temptation. However, it does suggest the need for greater self-awareness, spiritual support, and possibly stepping back from public ministry roles where one’s failures could cause serious scandal.

The virtue of humility is central to authentic Christian leadership. Scripture teaches that God opposes the proud but gives grace to the humble, as stated in James 4:6. Someone who claims to speak for orthodox Catholicism while lacking genuine humility risks doing more harm than good to the Church’s mission. Humility involves recognizing one’s own weaknesses and limitations, being willing to submit to legitimate authority, and avoiding the temptation to set oneself up as judge over others. Catholic media figures and apostolates must exercise particular care to avoid prideful attitudes that place themselves above criticism or accountability. The Church’s structure includes bishops and other legitimate authorities precisely to provide oversight and prevent individual ministers from going astray. When Catholic media operations function independently of diocesan oversight and adopt a consistently adversarial posture toward Church leadership, they risk falling into schismatic attitudes that harm unity.

The proper response to one’s own past serious sins, particularly when one assumes a public teaching role, involves transparency appropriate to the circumstances. While the specific details of confessed sins need not be publicly disclosed, someone who has struggled with particular temptations should exercise caution about positioning himself as a primary critic of others dealing with similar issues. This caution is not about denying God’s power to transform sinners but about recognizing the practical dangers of hypocrisy and the importance of maintaining credibility. The Church has long recognized that those in pastoral or teaching roles should be “above reproach,” as Saint Paul instructs in 1 Timothy 3:2. This standard does not require sinlessness but does require a pattern of life characterized by virtue, honesty, and appropriate self-awareness about one’s own vulnerabilities and limitations.

Lessons for Catholic Media and Apostolates

The rise and fall of Church Militant offers important lessons for Catholic media organizations and apostolates. First, Catholic media should be subject to legitimate oversight and accountability structures. While the Church protects freedom of expression in appropriate contexts, this freedom does not extend to operating entirely outside the guidance of diocesan authority or established ecclesial structures. Media organizations that present themselves as defending Catholic orthodoxy should be willing to submit to the authority of bishops and to work collaboratively rather than antagonistically with Church leadership. The Archdiocese of Detroit’s early concerns about Church Militant using the word “Catholic” without authorization reflected legitimate questions about accountability and oversight. Catholic media that refuses such oversight raises questions about whether its primary motivation is genuinely apostolic or whether other factors such as financial gain or personal ambition are driving its operation.

Second, Catholic journalism must maintain high ethical standards regarding sourcing, verification, and fairness. The defamation lawsuit against Church Militant revealed serious failures in basic journalistic practice, including publishing accusations based on anonymous sources without adequate verification and failing to disclose conflicts of interest involving contributors. Catholic media should hold itself to at least the same professional standards as secular journalism and preferably higher standards given the Church’s commitment to truth and justice. Publishing accusations against priests, bishops, or others in Church leadership carries serious moral responsibilities. Even when exposing genuine wrongdoing, Catholic journalists must ensure their reporting is accurate, fair, and motivated by genuine concern for the common good rather than personal animosity or political agendas. The use of anonymous sources should be rare and carefully controlled, employed only when necessary to protect vulnerable individuals and never as a way to evade accountability for false or misleading claims.

Third, those who lead Catholic apostolates must exemplify the virtues they advocate in others. The credibility of any ministry depends heavily on the integrity of its leaders. When leaders preach strict adherence to moral standards while privately violating those standards, the resulting scandal can destroy not only their own ministry but also damage the credibility of the Church’s moral teaching more broadly. This does not mean that only perfect people can serve in ministry leadership, but it does mean that leaders must be honest about their own struggles, maintain appropriate boundaries, and be willing to step back from leadership roles when their personal situations make continued service inadvisable. The board of a Catholic organization has serious moral responsibilities to exercise proper oversight of leadership and to take corrective action when problems arise, even when such action is costly or difficult.

Fourth, Catholic media should focus on building up rather than primarily tearing down. While there is a legitimate place for criticism and correction within the Church, apostolates that define themselves primarily in opposition to others risk falling into uncharitable and even sinful patterns of behavior. The Church’s mission is ultimately evangelical and pastoral, aimed at bringing people closer to Christ and helping them grow in holiness. Media organizations that spend most of their energy attacking other Catholics, even those who may hold problematic positions, can create division rather than unity. A more constructive approach involves presenting positive Catholic teaching clearly and persuasively while addressing errors with charity and respect for human dignity. This balance is difficult to maintain but essential for genuinely serving the Church’s mission rather than merely creating controversy for its own sake or for financial benefit.

The Importance of Mercy and Accountability

Catholic teaching holds in balance the truths of divine mercy and human accountability. God’s mercy is infinite and available to all who genuinely repent of their sins, as the Catechism teaches regarding the sacrament of reconciliation (CCC 1446-1449). No sin is too great for God to forgive when a person approaches with sincere contrition and a desire to change. The Church has consistently taught this hopeful message, emphasizing that God desires the salvation of all people and that Christ died to redeem sinners. Michael Voris, like every person, has access to God’s mercy through sincere repentance and the sacrament of confession. His past sins, whether from before his reversion to the faith or more recent failures, can be forgiven by God. The Catholic community should recognize this truth and avoid the temptation to permanent condemnation of individuals who have fallen into serious sin.

However, divine forgiveness does not automatically eliminate all earthly consequences of sin or remove the need for accountability and making amends. Someone who has caused harm to others through defamation, workplace misconduct, or other wrongdoing has moral obligations to acknowledge the harm, make appropriate restitution where possible, and take steps to prevent future similar behavior. The Church teaches about the temporal effects of sin and the need for satisfaction and reparation (CCC 1459). In practical terms, this means that someone like Voris who has caused scandal through his conduct has a responsibility to address that scandal honestly rather than minimizing it or blaming others. It may also mean that stepping back from public ministry, at least temporarily, is the most responsible course of action both for his own spiritual welfare and to avoid causing further scandal to others.

The virtue of justice requires that victims of wrongdoing receive appropriate acknowledgment and, where possible, compensation for harm suffered. Father de Laire, who was defamed by the article Church Militant published, deserved both public vindication and financial compensation for the damage to his reputation. Former employees who experienced inappropriate conduct in the workplace deserved to have their complaints taken seriously and to see appropriate corrective action taken. Donors who supported Church Militant believing it to be a legitimate Catholic apostolate operating with integrity deserved honesty about the organization’s actual practices and its founder’s conduct. Justice is not opposed to mercy but rather works alongside it; genuine mercy includes acknowledging truth and making amends, not simply excusing wrongdoing or avoiding consequences.

The Catholic community’s response to situations like the Voris case should be characterized by a combination of charity, truth, and prudence. Charity means avoiding unnecessary harshness, gossip, or taking pleasure in another’s downfall. It means praying for the conversion and healing of those involved and hoping for their ultimate salvation. Truth means being honest about what happened, not minimizing serious wrongdoing or accepting inadequate explanations. It means recognizing patterns of behavior and drawing appropriate conclusions about credibility and trustworthiness. Prudence means making wise judgments about how to respond, including decisions about whether to continue supporting individuals or organizations involved in scandal. It means protecting the vulnerable from harm while also leaving open the possibility of genuine reform and rehabilitation when there is evidence of sincere change.

Reflections on Faithful Catholic Witness

The Church needs faithful witnesses who can articulate Catholic teaching clearly and address genuine problems within ecclesial institutions. There are real challenges facing the Catholic Church in the contemporary world, including confusion about doctrinal and moral teaching, failures of leadership, and cultural pressures that threaten to compromise the Church’s witness. Laypeople have an important role to play in the Church’s life and mission, including in media and advocacy. The Second Vatican Council’s teaching on the laity recognizes that laypeople have particular competence in temporal affairs and can make unique contributions to the Church’s mission in the world. Catholic media, when operated with integrity and in cooperation with Church authority, can serve valuable functions in educating Catholics, fostering intelligent discussion of issues facing the Church, and advocating for needed reforms.

However, faithful Catholic witness must be grounded in personal holiness, humility, and genuine charity toward others. The effectiveness of any apostolate ultimately depends more on the sanctity of those involved than on their media skills or rhetorical abilities. Saint Francis of Assisi reportedly said, “Preach the Gospel at all times; when necessary, use words.” This wisdom reminds us that authentic Christian witness flows from transformed lives rather than merely from correct arguments or forceful presentations. Someone who wishes to serve the Church through media or other forms of apostolate should focus first on his own spiritual growth, remaining close to the sacraments, maintaining regular prayer, practicing the virtues, and cultivating genuine love for all people, including those with whom he disagrees. Without this foundation, even correct teaching can become a source of division rather than genuine service to the Church.

The Church’s teaching on the unity of the body of Christ should shape how Catholics approach criticism and correction within the Church. Saint Paul teaches in 1 Corinthians 12:12-27 that the Church is one body with many members, each having different gifts and functions. When one member suffers, all suffer together; when one is honored, all rejoice together. This profound unity means that Catholic media and apostolates should approach criticism of other members of the Church with great care, recognizing that tearing down fellow Catholics, even those who may be in error, damages the whole body. Correction is sometimes necessary, but it should always be motivated by genuine concern for the good of souls and the Church’s mission, not by anger, ambition, or desire for attention. The manner of correction matters as much as the content; harsh, uncharitable criticism, even of real problems, can cause more harm than good by creating division and hardening positions.

Catholics looking for guidance on contemporary issues should be careful about whom they choose to trust as teachers and commentators. Several criteria can help in evaluating the trustworthiness of Catholic media sources. First, does the source work in cooperation with legitimate Church authority or does it position itself in constant opposition to bishops and Church leadership? While legitimate criticism of particular decisions or approaches is sometimes appropriate, a consistently adversarial posture suggests problems. Second, does the source demonstrate charity toward those with whom it disagrees or does it regularly engage in personal attacks, mockery, or harsh condemnation? Third, is the source transparent about its funding, governance, and potential conflicts of interest? Fourth, does the source show humility and willingness to acknowledge its own mistakes or does it always position itself as uniquely insightful and above criticism? Fifth, are the source’s leaders known for personal integrity and virtue or is there evidence of hypocrisy or scandal? These questions can help Catholics make prudent judgments about which media sources deserve their attention and support.

Moving Forward with Hope and Wisdom

The Church continues its mission despite the failures of individual members and the collapse of particular apostolates. Christ promised that the gates of hell would not prevail against the Church (Matthew 16:18), and this promise remains true regardless of scandals or setbacks. The Church has survived far worse crises than the rise and fall of one controversial media organization, and it will continue to fulfill its mission of bringing Christ to the world. Catholics should not allow scandals, even serious ones, to shake their fundamental faith in Christ or confidence in the Church he founded. At the same time, scandals should prompt serious reflection about how to build stronger, more faithful apostolates and how to avoid similar problems in the future. Learning from failures is part of how the Church grows in wisdom and effectiveness over time.

Individual Catholics who supported Church Militant or similar organizations should reflect carefully on what attracted them to such ministries and whether those attractions were fully healthy. Some people are drawn to confrontational, aggressive approaches to Catholic advocacy because they feel angry about real problems in the Church or society. While legitimate concerns can motivate such attraction, anger alone is not a reliable guide for faithful Catholic witness. Others may be drawn to figures who present themselves as uniquely insightful or willing to speak uncomfortable truths. While there is value in clear, honest discussion of difficult issues, this should be balanced with humility and recognition that no individual or organization has a monopoly on truth or virtue. Catholics should examine their own motivations and attitudes, asking whether their approach to faith and Church issues is characterized by the fruits of the Holy Spirit listed in Galatians 5:22-23: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

The path forward for Catholic media and advocacy involves recommitment to basic principles of charity, truth, humility, and accountability. Catholic organizations should seek appropriate relationships with diocesan authorities, not to stifle legitimate discussion but to ensure that their work genuinely serves the Church’s mission and remains grounded in sound Catholic teaching and practice. They should maintain high ethical standards in research, reporting, and commentary, being scrupulous about verification of claims and transparent about sources and methods. Leadership should be held to high standards of personal integrity, with appropriate structures of accountability and oversight. Perhaps most importantly, Catholic apostolates should keep their focus on the positive mission of evangelization and spiritual formation rather than defining themselves primarily through opposition and criticism. Building up faithful Catholics and drawing others to Christ should always be the central concern.

Donors who supported Church Militant or similar organizations face practical questions about how to direct their charitable giving in the future. Catholic donors have a responsibility to exercise prudence in supporting apostolates, asking questions about how organizations are governed, how they spend donated funds, and whether their work genuinely serves the Church’s mission. Transparency in financial matters is essential for legitimate Catholic organizations. Donors should look for organizations that publish clear financial statements, have proper oversight structures, and can demonstrate effectiveness in their stated mission. They should be cautious about organizations that operate entirely independently of Church authority, that focus primarily on criticism and controversy, or that center around a single charismatic leader without adequate accountability structures. Many excellent Catholic apostolates exist that combine faithful adherence to Church teaching with charity, humility, and responsible stewardship of donor resources.

Prayer remains the most important response to scandals and difficulties within the Church. Catholics should pray for those who have caused scandal, that they may experience genuine conversion and healing. They should pray for victims of wrongdoing, that they may receive justice and find peace. They should pray for Church leaders, that they may be given wisdom and courage to address problems effectively. They should pray for the whole body of Christ, that unity may be preserved and strengthened despite human failures. Most fundamentally, Catholics should pray for their own growth in holiness and for the grace to respond to Church crises with faith, hope, and charity rather than with despair, cynicism, or anger. The Church belongs ultimately to Christ, and he is the one who will bring it to its fulfillment despite all human weakness and sin.

Understanding Catholic Teaching on Homosexuality and Chastity

The Catholic Church’s teaching on homosexuality must be understood within its broader moral framework regarding human sexuality. The Church teaches that every person is created in the image and likeness of God and possesses inherent dignity that must always be respected (CCC 2357). This dignity applies to all people regardless of their sexual attractions or tendencies. At the same time, the Church teaches that homosexual acts are contrary to natural law and cannot be approved under any circumstances (CCC 2357). This teaching is based on Scripture, including passages such as Genesis 19:1-29, Leviticus 18:22, Romans 1:26-27, 1 Corinthians 6:9-10, and 1 Timothy 1:10, as well as the Church’s consistent tradition over two millennia. The Church distinguishes between homosexual orientation, which is not itself sinful, and homosexual acts, which are always morally wrong. People with homosexual attractions are called to chastity, just as unmarried heterosexual people are called to abstain from sexual activity outside of marriage.

The Church teaches that sexual acts have a twofold meaning: they are unitive, expressing and deepening the bond between husband and wife, and procreative, being open to the transmission of new life. These two meanings cannot be separated without violating the nature and purpose of human sexuality as God designed it. This understanding grounds the Church’s teaching that sexual intercourse belongs properly only within marriage between one man and one woman. Homosexual acts, by their nature, cannot be procreative and do not express the complementarity of male and female that God established in creation. The Church also teaches that people experiencing homosexual attractions must be accepted with respect, compassion, and sensitivity, and that every sign of unjust discrimination should be avoided (CCC 2358). This means that while the Church cannot approve of homosexual acts, it strongly opposes hatred, violence, or unjust treatment of people who experience same-sex attraction.

Catholics who struggle with same-sex attraction face particular challenges in living out the Church’s teaching on chastity. The Church recognizes that homosexual tendencies constitute a trial for those who experience them (CCC 2358). Living chastely while experiencing strong sexual desires in a culture that increasingly celebrates homosexual relationships requires significant grace, support, and commitment. The Church offers various forms of spiritual and pastoral support for those seeking to live in accordance with Catholic teaching, including ministries specifically focused on helping people with same-sex attraction live chaste lives. Organizations such as Courage provide spiritual support and community for Catholics experiencing same-sex attraction who wish to live according to Church teaching. The sacraments, particularly confession and the Eucharist, provide essential grace for all who struggle with sexual temptation, whether homosexual or heterosexual in nature.

The Voris situation illustrates some of the complexities involved when someone with a history of homosexual relationships seeks to live according to Catholic teaching. His 2016 disclosure indicated that he had been in same-sex relationships during his thirties but claimed to have left that lifestyle behind after his return to the Catholic faith. If someone genuinely repents of past sexual sin and commits to living chastely, Catholic teaching affirms that God’s grace can empower such change and that the person’s past should not permanently disqualify him from service to the Church. However, the 2023 events raised questions about whether Voris had truly dealt with the underlying issues or whether patterns of inappropriate behavior had continued even after his public reversion. The sending of shirtless photos to male employees suggested ongoing boundary problems that reflected either unresolved temptations or an unhealthy understanding of appropriate relationships. Someone with Voris’s particular history might need ongoing spiritual direction, accountability structures, and careful attention to avoiding situations that could become occasions of sin.

The Church’s teaching calls all people to grow in the virtue of chastity, which the Catechism defines as the successful integration of sexuality within the person (CCC 2337). Chastity involves learning to control sexual desires rather than being controlled by them, ordering sexuality according to reason and faith rather than mere impulse or emotion. For someone who has struggled with sexual sin, achieving genuine chastity often requires not just avoiding sinful acts but also developing healthy patterns of thought, appropriate boundaries in relationships, and honest self-awareness about personal vulnerabilities. It may also require avoiding certain situations, relationships, or activities that could create temptation. The Church’s wisdom recognizes that humans are weak and that even converted sinners can fall again if they do not maintain vigilance and rely continually on God’s grace. This reality applies to all forms of sexual temptation, not only to homosexual attraction.

The Role of Spiritual Direction and Accountability

The Catholic tradition has long emphasized the importance of spiritual direction for those seeking to grow in holiness and overcome patterns of sin. Spiritual direction involves regular meetings with a priest, religious, or trained layperson who can provide guidance, encouragement, and accountability in the spiritual life. For someone like Voris, who had publicly disclosed a history of serious sexual sin, ongoing spiritual direction would seem essential for maintaining progress in the spiritual life and avoiding relapse. A good spiritual director helps a person understand the movements of grace and temptation in his soul, provides counsel based on Church teaching and spiritual wisdom, and offers honest feedback about areas where growth is needed. The practice of regular spiritual direction helps prevent self-deception and provides an objective perspective on one’s spiritual state and choices.

Accountability structures are particularly important for people in positions of leadership or public ministry. The temptations associated with visibility, influence, and access to resources can be significant, and without proper accountability, leaders can easily fall into patterns of behavior that abuse their position. For Catholic organizations and apostolates, appropriate accountability might include governance boards with real authority and independence, financial controls and transparency, policies regarding appropriate conduct with employees and associates, and regular review of leadership performance. The board of Church Militant apparently failed in its accountability functions, either because it lacked sufficient independence from Voris, did not have adequate policies in place, or failed to enforce existing standards. The reports that some board members knew about Voris’s “double life” and yet planned to bring him back into leadership suggest a serious failure of governance and moral responsibility.

The sacrament of confession provides essential grace for overcoming sin but should not be understood as a substitute for other necessary support structures. Confession offers God’s forgiveness and grace but works most effectively when combined with practical steps to avoid occasions of sin, address underlying issues, and build virtue. The Church has traditionally recommended frequent confession for those serious about spiritual growth, and daily examination of conscience helps maintain awareness of one’s moral and spiritual state. For someone struggling with ongoing temptations related to past serious sins, regular confession provides both the grace to resist temptation and accountability through the relationship with a confessor who knows the person’s struggles. However, the seal of confession means that what is confessed remains absolutely private, so confession alone cannot provide the kind of external accountability and oversight needed for someone in a position of public leadership.

Professional counseling or therapy may also be appropriate for addressing psychological issues that contribute to problematic behavior. While sin is fundamentally a moral and spiritual reality, it often has psychological dimensions as well. Patterns of inappropriate boundary crossing, compulsive behaviors, or difficulty controlling impulses may reflect psychological issues that benefit from professional intervention in addition to spiritual support. The Church has long recognized that grace builds on nature and that addressing natural or psychological problems can help remove obstacles to spiritual growth. Someone with a history of sexual misconduct who seeks to change his life should be open to professional help if recommended by spiritual advisors. Such openness demonstrates humility and genuine commitment to change rather than relying solely on willpower or assuming that spiritual practices alone will be sufficient.

The importance of ongoing vigilance and self-awareness cannot be overstated for someone with a history of serious sin. Saint Paul warns in 1 Corinthians 10:12, “Let anyone who thinks that he stands take heed lest he fall.” This warning applies particularly to those who have overcome serious sin and now seek to serve God and the Church. The danger of spiritual pride, of assuming that one has conquered temptation and no longer needs to be careful, can lead to devastating falls. Someone in Voris’s position needed to maintain constant awareness of his own vulnerabilities, to avoid situations that could become occasions of sin, and to remain humble about his ongoing need for God’s grace. The apparent failure to maintain such vigilance contributed to the problems that emerged in 2023, suggesting that whatever conversion had occurred in the years following his initial return to the faith was not as deep or complete as it needed to be for him to serve effectively in public Catholic ministry.

Implications for Catholic Understanding of Conversion and Reform

The Voris situation raises important questions about Catholic understanding of conversion, reform, and the possibility of genuine change. The Church has always taught that no sinner is beyond the reach of God’s mercy and that genuine conversion is possible even for those who have committed very serious sins. The lives of the saints include numerous examples of dramatic conversions from sinful lifestyles to lives of great holiness. Saint Augustine lived in sexual sin for years before his conversion and went on to become one of the greatest theologians in Church history. Saint Mary of Egypt lived as a prostitute for many years before experiencing a profound conversion and spending decades in penitential solitude. These examples and many others demonstrate that God’s grace can truly transform human hearts and that past sin need not determine future destiny. The Catholic community should maintain this hopeful vision and resist the temptation to write off individuals who have fallen into serious sin.

However, authentic conversion involves more than claiming to have changed or even genuinely desiring to change. True conversion produces visible fruit in the form of changed behavior, growth in virtue, and a life increasingly conformed to Christ. Jesus teaches in Matthew 7:16-20 that trees are known by their fruits and that good trees produce good fruit while bad trees produce bad fruit. The early Christian community understood that profession of faith must be accompanied by evidence of transformation. When Paul lists qualifications for church leaders in his pastoral letters, he emphasizes the need for proven character, self-control, and good reputation. The Church has consistently taught that those who seek to serve in leadership or teaching roles must demonstrate over time that they have truly embraced a new way of life. This demonstration is not about being perfect but about showing consistent commitment to living according to Christian principles and growing in holiness.

The question of how much time should pass between conversion and assumption of public ministry roles is prudent and important. Someone who has recently left behind a seriously sinful lifestyle may have genuine faith and good intentions but still lack the maturity, self-knowledge, and established patterns of virtue needed for effective and safe ministry. The period of formation for priests and religious typically takes many years, allowing time for the person’s vocation and character to be tested and for necessary growth to occur. While laypeople in media apostolates do not undergo the same formal formation, similar wisdom suggests the value of patience and testing before someone with a troubled past assumes a prominent public role. The fact that Voris moved relatively quickly from acknowledging his sinful past to founding and leading a major Catholic media operation may have contributed to the problems that eventually emerged. More time for healing, growth, and development of virtue under spiritual direction might have provided a stronger foundation.

The Catholic understanding of conversion also includes recognition that the effects of past sin can linger even after the sin is forgiven. The Catechism teaches about temporal punishment due to sin and the need for purification (CCC 1472). Beyond the theological concept, there is practical wisdom in recognizing that habits formed over years do not disappear instantly, that occasions of sin must be avoided, and that vigilance remains necessary. Someone who spent years in homosexual relationships, as Voris disclosed, would need to be particularly careful about boundaries in relationships with men, about how he expresses affection or friendship, and about situations that could create temptation or the appearance of impropriety. The reported behavior of sending shirtless photos to male employees suggests either a failure to maintain appropriate boundaries or an inadequate understanding of what such boundaries should look like. These failures point to the need for deeper work on understanding and establishing healthy relationship patterns.

The Church’s tradition of penitential practices offers wisdom for how someone who has committed serious sin might approach ongoing conversion. Traditional penances often involved extended periods of prayer, fasting, almsgiving, and sometimes withdrawal from public activity to focus on spiritual renewal. While contemporary Catholics do not typically follow the elaborate penitential disciplines of earlier eras, the underlying principles remain valid. Someone who has lived in serious sin and wishes to serve the Church might benefit from a period of relative obscurity, focusing on personal spiritual growth rather than immediately seeking public visibility. Such a period could provide time for healing, for working through issues with trained spiritual directors, and for developing the patterns of virtue necessary for effective ministry. The rush to public prominence can sometimes reflect unhealthy motivations such as desire for attention, need to prove oneself, or attempt to compensate for feelings of guilt or inadequacy rather than genuine readiness for public service.

The Witness of Saints Who Struggled and the Call to Holiness

The Church’s calendar of saints includes many individuals who struggled with serious sin before their conversion or who faced ongoing temptations even after embracing faith. These examples provide both hope and realism about the Christian life. Saint Augustine wrote candidly in his Confessions about his struggles with lust and his famous prayer, “Grant me chastity and continence, but not yet,” which reflected his conflicted will before his full conversion. After his conversion, Augustine became a great teacher of the faith, but he never forgot his past struggles and remained humble about human weakness. His example shows that past sin does not disqualify someone from serving God but also that effective service requires genuine transformation and ongoing recognition of one’s need for grace. Augustine’s transparency about his struggles, combined with evident fruit of conversion in his life, created credibility for his teaching that a less honest or less transformed person could not have achieved.

Saint Peter provides another instructive example of failure and restoration. Peter denied Christ three times after boasting of his loyalty, experiencing catastrophic failure at a crucial moment. Yet Christ restored Peter after the resurrection, specifically asking him three times whether he loved Christ, corresponding to his three denials. Christ then commissioned Peter to feed his sheep, giving him leadership responsibility despite his past failure. However, Peter’s restoration came after genuine repentance, symbolized by his bitter weeping when he realized what he had done. His subsequent ministry was marked by courage and faithfulness, though not by perfection; Paul had to correct Peter later regarding his inconsistent behavior toward Gentile Christians. Peter’s example demonstrates that past failure does not permanently disqualify someone from service, that restoration is possible through Christ’s grace, but also that restored leaders remain capable of error and need ongoing accountability and correction from others in the Church.

The universal call to holiness, emphasized by the Second Vatican Council, applies to all Catholics regardless of their past or present struggles. The Council taught that all Christians are called to the fullness of Christian life and to the perfection of charity, not just priests and religious. This call means that laypeople like Voris have every right and responsibility to seek holiness and to serve the Church according to their gifts and circumstances. However, the universal call to holiness does not mean that everyone is called to the same form of service or that all roles are appropriate for all people. Discernment of how one can best serve the Church should take into account personal history, ongoing struggles, natural gifts, and the guidance of spiritual advisors and Church authority. Someone with a particular history of sin might find that his most effective service is quiet, behind-the-scenes work rather than highly visible public ministry.

The concept of vocation in Catholic teaching helps illuminate appropriate discernment about ministry roles. A vocation is not simply what someone wants to do or feels called to do subjectively; it involves God’s actual call as discerned through prayer, spiritual direction, and the judgment of the Church. Someone might feel attracted to a particular form of ministry but discover through honest discernment that he is not actually called to it or not ready for it at a given time. The Church’s process of discerning vocations to priesthood and religious life involves careful evaluation precisely because not everyone who desires these vocations is actually called to them or suitable for them. While lay apostolates do not typically involve the same formal discernment processes, the underlying principles apply. Someone considering starting or leading a Catholic media organization should seek guidance from spiritual directors and, ideally, from diocesan authorities about whether this is truly an appropriate path given his particular circumstances and spiritual state.

The lives of saints also demonstrate that authentic holiness produces specific fruits that are recognizable to others. The saints were characterized by deep humility, genuine charity toward others even when offering correction, willingness to suffer rather than cause harm, and submission to legitimate Church authority. They showed patience with others’ faults while being demanding of themselves. They built up the Church rather than creating division. They pointed people to Christ rather than to themselves. When Catholic individuals or organizations claim to be serving the Church but lack these characteristics, it raises serious questions about whether their work is truly driven by the Holy Spirit or by other motivations. Catholics evaluating media figures and apostolates should look for evidence of genuine holiness and the fruits of the Spirit, not just doctrinal correctness or rhetorical skill, in determining whom to trust and support.

Practical Guidance for Catholics Processing This Situation

Catholics who followed Church Militant or supported Voris’s work may experience various reactions to the revelations about his behavior and the organization’s closure. Some may feel betrayed or angry, having trusted someone who turned out to be unworthy of that trust. Others may feel confused about how to evaluate the content that Church Militant produced, wondering whether anything they learned from the organization can be trusted. Still others may feel defensive of Voris, unwilling to believe the accusations or eager to minimize their significance. All of these reactions are understandable human responses to discovering that a trusted teacher or leader has serious flaws. Processing such situations in a healthy way requires both honesty about what happened and maintaining proper perspective about the larger reality of faith and Church.

First, Catholics should recognize that the failures of individual Catholics, even prominent ones, do not invalidate Catholic teaching or the Church itself. The truth of Catholic doctrine does not depend on the virtue of those who proclaim it. Even a flawed messenger can communicate true teaching. Jesus himself warned about scribes and Pharisees who taught correctly but did not practice what they preached, saying, “Practice and observe whatever they tell you, but not what they do” (Matthew 23:3). If Church Militant communicated accurate Catholic teaching on certain topics, that teaching remains true regardless of Voris’s personal failures. However, Catholics should be more cautious about claims that went beyond established teaching or that involved specific accusations against individuals, particularly given the defamation lawsuit’s revelation that Church Militant published serious accusations without adequate sourcing.

Second, this situation provides an opportunity for Catholics to examine their own relationship with media and their discernment of sources. Americans, including Catholic Americans, are often insufficiently critical consumers of media, tending to believe what confirms their existing views and to trust sources that share their perspective. Prudent Catholics should diversify their sources of information and commentary, seeking out multiple perspectives rather than relying primarily on one outlet or commentator. They should evaluate sources based on evidence of integrity, charity, and connection to legitimate Church authority rather than simply on whether the source tells them what they want to hear. They should be particularly cautious about sources that traffic heavily in outrage, that consistently present themselves as uniquely insightful or courageous, or that operate outside normal accountability structures.

Third, Catholics should extend appropriate charity toward all involved while maintaining proper boundaries and accountability. This means praying for Voris and hoping for his genuine conversion and healing, while also acknowledging the harm he caused and supporting appropriate accountability. It means recognizing the valid concerns that former employees raised while avoiding excessive focus on details of scandal. It means learning from this situation without becoming cynical about all Catholic media or leadership. Charity does not require naivety or continued trust in someone who has proven untrustworthy; it is possible to hope for someone’s repentance and ultimate salvation while recognizing that he should not currently be in a position of influence or leadership. Wisdom involves making appropriate distinctions rather than treating all situations and people identically.

Fourth, this situation should prompt reflection on what kind of Catholic culture and discourse the faithful should support and promote. The rise of Church Militant reflected genuine concerns about problems in the Church but addressed those concerns in ways that often created more heat than light. Catholics should ask whether the confrontational, aggressive style that characterized Church Militant and similar outlets actually serves the Church’s mission effectively or whether it primarily satisfies emotional needs for some Catholics while driving others away and creating unnecessary division. The Church needs honest discussion of real problems, but such discussion should be characterized by charity, humility, and genuine desire for the good of souls rather than by anger, self-righteousness, or political motivations. Catholics can commit to supporting and promoting forms of Catholic media and discourse that combine fidelity to Church teaching with genuine charity and humility.

Finally, Catholics should focus their primary energy and attention on growing in personal holiness and serving Christ in their daily lives rather than on the drama of Catholic media controversies. Most Catholics are called to live their faith primarily through their families, work, local parishes, and immediate communities rather than through media engagement or attention to national Catholic controversies. While staying informed about issues facing the Church has value, it should not consume disproportionate time or emotional energy that could better be directed toward prayer, service to others, and personal spiritual growth. The Voris situation will eventually fade from public attention, but the call to holiness and to love of God and neighbor remains constant and central. Catholics should maintain proper perspective about what truly matters for their faith and salvation.

The Path Forward for Those Affected

Those who worked for Church Militant or were otherwise closely involved with the organization face particular challenges in processing what happened and determining how to move forward. Former employees may feel betrayed by leadership they trusted, angry about time and energy invested in an organization that collapsed, or concerned about how their association with Church Militant might affect their future careers in Catholic media or ministry. These feelings are legitimate and deserve acknowledgment. Those who suffered inappropriate conduct or witnessed organizational dysfunction have a right to feel angry and hurt. At the same time, dwelling excessively on negative emotions or allowing bitterness to take root can be spiritually harmful. The path forward involves acknowledging what happened, learning from the experience, seeking healing through prayer and possibly counseling, and eventually moving forward with hope rather than remaining trapped in anger or resentment.

For those who experienced inappropriate conduct directly, whether the boundary violations reported regarding Voris or other workplace problems, addressing the situation honestly is important for personal healing. This might involve reporting misconduct to appropriate authorities, seeking professional counseling to process the experience, and talking with trusted friends or spiritual advisors about what happened and how it affected them. Victims of misconduct sometimes struggle with misplaced guilt or self-blame, wondering whether they could have prevented what happened or whether they somehow invited inappropriate behavior. Such thoughts typically reflect the manipulation tactics used by those who engage in misconduct rather than any actual fault on the victim’s part. Working with a counselor or spiritual director can help sort through these complicated feelings and recognize where responsibility truly lies. Healing takes time, and those affected should be patient with themselves as they process their experiences.

Those who donated money to Church Militant face questions about whether their donations were used appropriately and whether they have any recourse. The closure of the organization and sale of assets to pay the defamation settlement means that donors are unlikely to receive refunds or see their donations used for the purposes they originally intended. This represents a real loss and a lesson about the importance of due diligence before supporting organizations. Going forward, donors should ask more questions about governance, financial transparency, and accountability before contributing to Catholic apostolates. However, donors should also recognize that even when donations are not used exactly as hoped, God can bring good from charitable intentions. The spiritual value of giving itself has merit even when organizations fail to use gifts well. Donors can learn from the experience without becoming permanently cynical about supporting Catholic causes.

Priests and other Church leaders who may have supported or promoted Church Militant face questions about their own judgment and whether they should have been more careful in vetting the organization before endorsing it. Some clergy may have been drawn to Church Militant’s aggressive defense of orthodox teaching without adequately considering the organization’s methods, governance, or potential problems. This represents an opportunity for reflection about how to exercise more careful prudence in evaluating and promoting Catholic apostolates. Clergy have significant influence over their parishioners’ opinions and choices, and with that influence comes responsibility to offer sound guidance. Going forward, priests and Church leaders should be more cautious about endorsing independent media organizations and should emphasize the importance of staying connected to official Church structures and approved ministries while remaining appropriately open to good work done by faithful lay initiatives.

The broader Catholic community has a responsibility to respond to this situation with both justice and mercy. Justice requires acknowledging what happened, holding people accountable for wrongdoing, protecting victims, and learning lessons that can prevent similar problems in the future. Mercy requires hoping and praying for the repentance and ultimate salvation of those who failed, avoiding unnecessary harshness or gossip, and maintaining openness to genuine reform when there is evidence of authentic change. These two imperatives work together rather than conflicting; genuine mercy includes truth-telling and appropriate consequences, while justice guided by faith includes hope for conversion rather than permanent condemnation. The Catholic community demonstrates maturity and faithfulness when it can hold both justice and mercy together in addressing situations like the Voris case.

Conclusion and Final Reflections

The rise and fall of Michael Voris and Church Militant represents a cautionary tale about the dangers of operating Catholic apostolates without adequate accountability, the particular risks that face those who position themselves as aggressive critics of others while struggling with their own serious moral issues, and the importance of genuine humility and charity in all forms of Catholic witness. The situation has caused genuine harm to various people, including those who were defamed by Church Militant’s reporting, employees who experienced inappropriate conduct or witnessed dysfunction, and donors and supporters who trusted an organization that proved unworthy of that trust. Learning from this situation requires honest acknowledgment of what went wrong and thoughtful consideration of how to build healthier, more faithful forms of Catholic media and apostolate. It also requires maintaining proper perspective, recognizing that individual failures, even serious ones, do not undermine the truth of Catholic teaching or the ongoing mission of the Church Christ founded.

The Church continues its work of bringing Christ to the world despite scandals and setbacks. Every generation faces challenges, and every generation includes both saints and sinners, faithful witnesses and disappointing failures. The presence of sin and failure within the Church should not shock or discourage Catholics who understand Church teaching correctly. Christ did not promise that all members of his Church would be holy, only that he would remain with his Church and that the gates of hell would not prevail against it. The Church’s holiness comes ultimately from Christ himself and the Holy Spirit, not from the perfection of its members. Catholics can maintain confidence in the Church and its teaching while honestly acknowledging the failures of individual members and seeking to learn from those failures how to serve more faithfully.

Personal holiness remains the most important contribution any Catholic can make to the Church and the world. The effectiveness of the Church’s mission depends more on the sanctity of its members than on their media skills, organizational abilities, or rhetorical talents. Someone who lives a quiet life of prayer, service, and virtue, never seeking attention or prominence, may do far more good for the Church than someone who achieves visibility and influence but lacks genuine holiness. The example of hidden saints, those who live and die in obscurity but whose faithful lives give glory to God, reminds Catholics that genuine Christian witness is primarily about transformation of the heart and conformity to Christ rather than about public impact or visibility. Every Catholic can and should seek holiness in their particular circumstances, trusting that God will use their faithful lives in ways they may never see or understand.

The Voris situation also reminds Catholics of the importance of mercy, both receiving it for their own sins and extending it to others. Every person needs God’s mercy, and every person has the capacity to fall into serious sin regardless of their knowledge, background, or previous commitment. Pride in one’s own virtue or assumption that one is immune to certain temptations can itself be dangerous, setting one up for devastating falls. Humility involves recognizing one’s own weakness and ongoing need for God’s grace, maintaining vigilance against temptation, and exercising compassion toward others who struggle. The prayer, “There but for the grace of God go I,” expresses appropriate Christian humility that recognizes how easily any person could fall into serious sin apart from God’s protecting grace. This recognition should produce both gratitude for grace received and compassion for those who have fallen, even while maintaining appropriate accountability and boundaries.

Looking ahead, the Catholic Church in the United States and throughout the world needs faithful witnesses who can combine strong commitment to orthodox teaching with genuine charity, who can address real problems without falling into self-righteousness or divisiveness, and who can work collaboratively with legitimate Church authority while still offering constructive criticism when necessary. This balance is challenging but essential. The Church benefits from diverse voices and perspectives, including lay voices that can speak to contemporary cultural challenges with particular credibility and insight. However, such voices must be rooted in personal holiness, characterized by humility and charity, and connected appropriately to the Church’s hierarchical structure and tradition. Catholic media and apostolates that embody these qualities can provide valuable service to the Church’s mission; those that lack them risk doing more harm than good regardless of their correct doctrinal positions.

The final word should be one of hope grounded in faith. Christ remains present in his Church, continuing his work of redemption and sanctification despite all human weakness and failure. The Holy Spirit continues to guide the Church into truth and to raise up saints in every generation. The sacraments continue to provide grace and healing to all who approach them with faith. The teaching of the Church remains a sure guide for living according to God’s will. Individual scandals and institutional failures, while real and painful, cannot ultimately defeat God’s purposes for his Church. Catholics can face situations like the Voris case with appropriate sorrow and concern while maintaining fundamental confidence in God’s faithfulness and in the Church’s ultimate triumph in Christ. This confidence is not naive or passive but rather provides the foundation for patient, faithful work to serve the Church well in whatever circumstances arise.