The translation isn't ideal, and there are clearly some philosophical terms in play that don't get clear explanation--I'm coming in on a conversation where I don't know all of the background, where a trial is described in terms of competing goods.
Aside from that, if the translator hasn't left things out, then I think Benedict is very tired. It reads as though sections were written separately, and some connective bits were left out. The reader can figure out what they are, if he makes the effort to understand Benedict.
He tries to remind us of one of those ugly little secrets from '68--the sexual revolution proponents were often very much ok with pedophilia. The collapse of sexual morality was dramatic. It had been in the works for a while, of course, as he mentions. Whether the antinomianism derived from the sexual greed or the other way round, or both developed together, is a point he should have tried to address--it would have tied his essay together better.
He touches on the rise of homosexual cliques which came to dominate some seminaries.
He describes the revolt against absolute truth, and links it to an abandonment of the use of "natural law." He seems to support the claim that a complete moral system can't be based exclusively on the Bible. The Bible doesn't address every single issue in that kind of detail, and a substantial amount of "common sense" is needed to deal with the rest. I admit I haven't considered the matter in that kind of detail, but it's a plausible claim.
He goes on in a long parenthesis to explain how the procedures and structures of church discipline made it difficult to convict/defrock an abuser. I don't know if the translation got in the way, or if I'm missing some important details about procedures here.
One victim of the failure to deal with abuse is the Church, in the sense of the body of the faithful who were scandalized and betrayed. Several news stories are deliberately obtuse about this point.
He wraps up with a call to focus on the Eucharist and not to think of the church as a mere political institution.
Franz Böckle, ... announced in view of the possible decisions of the encyclical Veritatis splendor that if the encyclical should determine that there were actions which were always and under all circumstances to be classified as evil, he would challenge it with all the resources at his disposal.
...
Martyrdom is a basic category of Christian existence. The fact that martyrdom is no longer morally necessary in the theory advocated by Böckle and many others shows that the very essence of Christianity is at stake here.
....
Above all, a criterion for the appointment of new bishops was now their "conciliarity," which of course could be understood to mean rather different things.
Indeed, in many parts of the Church, conciliar attitudes were understood to mean having a critical or negative attitude towards the hitherto existing tradition, which was now to be replaced by a new, radically open relationship with the world. One bishop, who had previously been seminary rector, had arranged for the seminarians to be shown pornographic films, allegedly with the intention of thus making them resistant to behavior contrary to the faith.
There were — not only in the United States of America — individual bishops who rejected the Catholic tradition as a whole and sought to bring about a kind of new, modern "Catholicity" in their dioceses. Perhaps it is worth mentioning that in not a few seminaries, students caught reading my books were considered unsuitable for the priesthood. My books were hidden away, like bad literature, and only read under the desk.
(*) Mainstream reporting about religion is always at least incomplete, and often completely wrong. It's like they're trying to report on a news story written in Chinese, by looking at the pictures.
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