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SPECIAL TO THE REGISTER
Pope Emeritus Benedict

EXCERT:  

“All this makes apparent just how fundamentally the authority of the Church in matters of morality is called into question. Those who deny the Church a final teaching competence in this area force her to remain silent precisely where the boundary between truth and lies is at stake.
Independently of this question, in many circles of moral theology the hypothesis was expounded that the Church does not and cannot have her own morality. The argument being that all moral hypotheses would also know parallels in other religions and therefore a Christian property of morality could not exist. But the question of the unique nature of a biblical morality is not answered by the fact that for every single sentence somewhere, a parallel can also be found in other religions. Rather, it is about the whole of biblical morality, which as such is new and different from its individual parts.
The moral doctrine of Holy Scripture has its uniqueness ultimately predicated in its cleaving to the image of God, in faith in the one God who showed himself in Jesus Christ and who lived as a human being. The Decalogue is an application of the biblical faith in God to human life. The image of God and morality belong together and thus result in the particular change of the Christian attitude towards the world and human life. Moreover, Christianity has been described from the beginning with the word hodós [Greek for a road, in the New Testament often used in the sense of a path of progress].
Faith is a journey and a way of life. In the old Church, the catechumenate was created as a habitat against an increasingly demoralized culture, in which the distinctive and fresh aspects of the Christian way of life were practiced and at the same time protected from the common way of life. I think that even today something like catechumenal communities are necessary so that Christian life can assert itself in its own way.”

“The Visitation that now took place brought no new insights, apparently because various powers had joined forces to conceal the true situation. A second Visitation was ordered and brought considerably more insights, but on the whole failed to achieve any outcomes. Nonetheless, since the 1970s the situation in seminaries has generally improved. And yet, only isolated cases of a new strengthening of priestly vocations came about as the overall situation had taken a different turn.
(2) The question of pedophilia, as I recall, did not become acute until the second half of the 1980s. In the meantime, it had already become a public issue in the U.S., such that the bishops in Rome sought help, since canon law, as it is written in the new (1983) Code, did not seem sufficient for taking the necessary measures.
Rome and the Roman canonists at first had difficulty with these concerns; in their opinion the temporary suspension from priestly office had to be sufficient to bring about purification and clarification. This could not be accepted by the American bishops, because the priests thus remained in the service of the bishop, and thereby could be taken to be [still] directly associated with him. Only slowly, a renewal and deepening of the deliberately loosely constructed criminal law of the new Code began to take shape.
In addition, however, there was a fundamental problem in the perception of criminal law. Only so-called guarantorism [a kind of procedural protectionism] was still regarded as “conciliar.” This means that above all the rights of the accused had to be guaranteed, to an extent that factually excluded any conviction at all. As a counterweight against the often-inadequate defense options available to accused theologians, their right to defense by way of guarantorism was extended to such an extent that convictions were hardly possible.
Allow me a brief excursus at this point. In light of the scale of pedophilic misconduct, a word of Jesus has again come to attention which says: “Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea” (Mark 9:42).
The phrase “the little ones” in the language of Jesus means the common believers who can be confounded in their faith by the intellectual arrogance of those who think they are clever. So here Jesus protects the deposit of the faith with an emphatic threat of punishment to those who do it harm.
The modern use of the sentence is not in itself wrong, but it must not obscure the original meaning. In that meaning, it becomes clear, contrary to any guarantorism, that it is not only the right of the accused that is important and requires a guarantee. Great goods such as the Faith are equally important.
A balanced canon law that corresponds to the whole of Jesus’ message must therefore not only provide a guarantee for the accused, the respect for whom is a legal good. It must also protect the Faith, which is also an important legal asset. A properly formed canon law must therefore contain a double guarantee — legal protection of the accused, legal protection of the good at stake. If today one puts forward this inherently clear conception, one generally falls on deaf ears when it comes to the question of the protection of the Faith as a legal good. In the general awareness of the law, the Faith no longer appears to have the rank of a good requiring protection. This is an alarming situation which must be considered and taken seriously by the pastors of the Church.”

Essay in full of Benedict XVI: https://www.ncregister.com/daily-news/the-church-and-the-scandal-of-sexual-abuse

SEE ALSO ORIGINAL ARTICLE INTRODUCTING ESSAY HERE: http://www.ncregister.com/daily-news/pope-emeritus-benedict-speaks-up-on-the-current-sex-abuse-crisis

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“The redoubtable Cardinal Joseph Zen said Thursday that the recently inked deal between the Vatican and China over the naming of bishops spells the “annihilation” of the Church in China.”

“The cardinal ends his essay with an appeal to the underground bishops and priests of China, asking them not to start a revolution, which would only mean their ruin.

“Go home, and pray with your family,” he said. “Till the soil. Wait for better times. Go back to the catacombs. Communism isn’t eternal.”

Source Article:  https://www.breitbart.com/asia/2018/10/25/cardinal-zen-pope-francis-has-natural-sympathy-for-communists/

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“Though for the purposes of this essay, I would like to first examine the film that probably got the whole genre started in 1959. The film is “Gidget,” staring Sandra Dee in the most glycemic shock role of her career. Unlike the beach films of the later 1960s, “Gidget” was released by a major studio (Colombia Pictures) as a vehicle for one of it’s newest stars. The film also featured Cliff Robertson who had already given a great performance in the dramatic movie version of William Inge’s play “Picnic.” Gidget was not an exploitation film, but it did appeal to teenagers who were the film’s target audience. As in most of her movies, Sandra Dee plays a relatively naive and sheltered middle-class girl on the verge of womanhood. In “Gidget,” she falls in love with a surfer (Moon-doggie) played by James Darren. Cliff Robertson’s character (the Big Kahuna) takes a liking to Gidget and allows her to hang around him and his group of surf-bum followers. One of the guys gets a bit too fresh with Gidget, but Moon-doggie comes to her rescue. The film’s most interesting line occurs after Gidget gets in an argument with her parents. Her father and mother want her date to pick her up at their house. But Gidget wants to meet him at a downtown cocktail lounge. Her father goes nuts. Gidget storms out of the house and her mother says (as we hear the sound of car tires peeling out of the driveway:) “she’s taking the car!” Later in the film, in another pivotal scene, Kahuna notices that Gidget is trying a bit to hard to attract Moon-doggie, so he arranges to scare her with a mock seduction encounter at his beach-shack. It works, and she flees with her innocence intact.”

Source Article:  http://josephsciambra.com/where-the-boys-are-a-reevaluation/

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