MASSIVE REVELATION: Ex-Pope Benedict XVI Confirms Church’s Total Guilt in Homosexual-Pedophile Abuse

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Flores explains that despite some truths in Benedict’s essay, it aims overall to hide ‘the secret sauce’ of long-standing Church culture.

  • Apr 13, 2019 @ 20:48

In an 11-page analysis published yesterday in the leading German magazine for priests, Klerusblatt, Pope Benedict XVI has come forward to break the culture of silence, penning a rare essay on the sex abuse crisis in the Catholic Church. In the essay, he claims that the crisis was caused in part by the sexual revolution of the 1960’s and the liberalization of the church’s moral teaching.

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The former Pope also reveals some of the behind-the-scenes struggles between the Vatican and American bishops in handling the homosexual pedophilia crisis, and admits that the Vatican was initially overwhelmed in dealing with it.
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While former Pope Benedict XVI has accurately described the crisis in terms of the cover-up, there are numerous problems in his description and mechanism, which this analysis will develop further on.  Catholic News Agency first published the letter in English on Wednesday afternoon.

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A top Vatican official has confirmed the essay’s authenticity to world media, including the American news network known as ‘CNN’. While CNN regularly publishes fake news and sensationalizes stories to provide right and left cover for imperialism abroad and the police state in the U.S, the numerous parallel confirming reports in addition to the print-edition of Klerusblatt, conclusively confirm the authenticity of the essay.
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Benedict has rarely left his monastery, high on a hill, in Vatican City since his resignation in 2013. Benedict promised to stay “hidden” from the world in his farewell address as pope, though he has spoken out occasionally on church matters.  Benedict appears to be frail but in relatively good health, now at age 92, but it is widely believed that he has made these statements in order to both clear his conscience and to attempt to save what remains of the church.
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“Since I myself had served in a position of responsibility as shepherd of the Church at the time of the public outbreak of the crisis, and during the run-up to it, I had to ask myself — even though, as emeritus, I am no longer directly responsible — what I could contribute to a new beginning,” Benedict wrote, in explaining why he is speaking out now.
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But his comments on the sex abuse crisis seem certain to inflame tensions between conservative Catholics, who largely blame homosexuality and lax sexual ethics for the scandal, and liberals, who say there is no known connection between homosexuality and pedophilia. This report will explain why both narratives are incorrect, and that the conservative Catholics were the primary and initial practioners of what is today called ‘homosexuality’, in the Church.
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According to a well known major and conclusive study, by Freund and Watson in the Spring of 1992 edition of the Journal of Sex and Marital Therapy, 18(1):34-43, male pedophiles were nearly twice as likely to react to same-sex stimuli. It is important to make clear that male homosexuality does not increase the propensity towards pedophilia per se, from this study, but rather that pedophiles are nearly twice as likely to be homosexuals.

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“Previous investigations have indicated that the ratio of sex offenders against female children vs. offenders against male children is approximately 2:1, while the ratio of gynephiles to androphiles among the general population is approximately 20:1. The present study investigated whether the etiology of preferred partner sex among pedophiles is related to the etiology of preferred partner sex among males preferring adult partners. Using phallometric test sensitivities to calculate the proportion of true pedophiles among various groups of sex offenders against children, and taking into consideration previously reported mean numbers of victims per offender group, the ratio of heterosexual to homosexual pedophiles was calculated to be approximately 11:1. This suggests that the resulting proportion of true pedophiles among persons with a homosexual erotic development is greater than that in persons who develop heterosexually. This, of course, would not indicate that androphilic males have a greater propensity to offend against children.”

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As word of Benedict’s essay spread Wednesday evening, conservative Catholics hailed it, while others called it “embarrassing.”
“This is an embarrassing letter. The idea that ecclesial abuse of children was a result of the 1960’s, a supposed collapse of moral theology, and ‘conciliarity’ is an embarrassingly wrong explanation for the systemic abuse of children and its coverup,” wrote Catholic theologian Brian Flanagan on Twitter. There is a point here to be made, which approaches some element of truth, which this analysis will attempt to explain.
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Modern standards

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The details of the Pope Emeritus’ explanation are interesting, if perhaps misleading. Benedict explains that the changes that took place in modernity to the traditional moral standards regarding sexuality, both in society and within the Catholic Church, laid the groundwork for the homosexual pedophile sex abuse crisis.
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“Part of the physiognomy of the Revolution of ’68 … was that pedophilia was then also diagnosed as allowed and appropriate.” Benedict says that this mentality also affected bishops and Catholic seminaries and caused, “the extensive collapse of the next generation of priests.”
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“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,” he writes.
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“In various seminaries homosexual cliques were established,” he writes, “which acted more or less openly and significantly changed the climate in the seminaries.” Benedict cites one bishop who showed seminarians pornographic films, “allegedly with the intention of thus making them resistant to behavior contrary to the faith.”
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Liberal theologians who questioned the church’s traditional norms on sexuality are also partly to blame, the former Pope says. “There could no longer be anything that constituted an absolute good any more than anything fundamentally evil; there could be only relative value judgments,” the former Pope said, characterizing the liberal position on morality.
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Benedict also reveals that the Vatican’s two investigations into US seminaries, called Apostolic Visitations, were thwarted by cover-up. “The Visitation that now took place [1983-1987],” he writes, “brought no new insights, apparently because various powers had joined forces to conceal the true situation.”
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The former Pope does not elaborate on who was involved in the alleged concealment, in an apparently conciliatory and calculated move meant to help the church rather than harm it. “A second Visitation was ordered [2005-2006]” he writes, “and brought considerably more insights but on the whole failed to achieve any outcomes.”
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At the same time, his statements will make it clear to clergy , ‘who was involved in what, and where’, without making these names public to the laity and the secular world.
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The Death of God

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Benedict also reveals a tug-of-war between the Vatican and US bishops over zero-tolerance.
The Pope Emeritus says that Church lawyers in Rome “had difficulty” with the US proposal for zero-tolerance and preferred that priests guilty of sexual abuse of minors receive only a temporary suspension.
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“This could not be accepted by the American bishops,” he writes, “because the priests thus remained in the service of the bishop and thereby could be taken to be still directly associated with him.”
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As a result, the former Pope writes, a new code of Church criminal law was created and cases of child sexual abuse were judged by the Vatican office of the Congregation for the Doctrine of the Faith, of which then-Cardinal Ratzinger was the head.

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But Benedict admits that the prospect of full criminal trials for sex abuse was “overwhelming” for the Vatican.
“Because all of this actually went beyond the capacities of the Congregation for the Doctrine of the Faith and because delays arose which had to be prevented owing to the nature of the matter, Pope Francis has undertaken further reforms,” he writes.
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The former Pope says that since the 1970’s “the situation in seminaries has generally improved,” but that part of the answer to the crisis lies in “returning to obedience and fidelity to Jesus’ message.” This part appears problematic, considering that it appears instead that the church has developed improved methods of covering up its practice, and that it improved its cultural methods of which youth to target for abuse.
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A large portion of the essay laments the increasing loss of religious beliefs in society in recent decades, which Benedict says is at the heart of the sexual abuse crisis.
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“Why did pedophilia reach such proportions?” he asks. “Ultimately the reason is the absence of God.”

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Problems in Benedict’s Narrative – His Goal is to Save the Church

While former Pope Benedict certainly appears to be straight-forward regarding the cover-ups and rampant abuses in the church, it is also clear that there are certain mechanisms he has turned upside-down. Benedict’s goal is to generally save the church, and engage in a ‘limited hangout’ of the real scope of the primary function of the Catholic church’s method of recruiting new priests, which has existed for perhaps half a millennia.

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What is true is that the sexual revolution made talking about sex, rape, and child-sexual abuse more possible. While the process he describes in the clergy is plausible, it does not explore the difference between conscious or self-aware homosexuality, and latent homosexuality. Repressed latent homosexuality, when practiced, involves a process of denial, or a lack of language to describe the act itself.

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In short, it is the sexual revolution in the 1960’s that allowed survivor’s of sexual abuse in the church to have a language and narrative framework, that allowed them to come forward as young adults in the 80’s and 90’s, when the scandals first began to emerge. It also made priests, most of whom led sequestered lives involved heavily in church activity since youth, to be exposed to popular culture in the form of film and television, where acts previously indescribable became known and labeled as ‘homosexual’. This allowed priests for the first time to become self-consciously homosexual, in large numbers, whereas in the past, they were only latently so.

 

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In a new book titled “In the Closet of the Vatican”, it was revealed that a large majority of priests in the Vatican are gay, although many are not sexually active, the book claims.

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A total of about 80 percent of the most revered clerics in the Roman Catholic Church are homosexual despite the church’s opposition to gay rights, according to the extensively researched book by French journalist Frédéric Martel.

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The gay priests adhere to an unspoken code called “the closet,” where it is understood that, for instance, a cardinal or bishop who denounces homosexuality is more likely to be gay, according to the book “In the Closet of the Vatican.” This finding contradicts Benedict’s statements that it is the liberal, open reformers, in the Church, who promote leniency on Church judgment for the laity, who are the primary pedophilia culprits.

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Another controversial claim in the book is that Colombian Cardinal Alfonso López Trujillo defended the Church’s positions on homosexuality while hiring male prostitutes, according to The Guardian.

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The author said he conducted 1,500 interviews with 41 cardinals, 52 bishops and monsignors, 45 papal ambassadors or diplomatic officials, 11 Swiss guards and more than 200 priests and seminarians.

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The book attempts to expose a “clerical culture of secrecy” and the double lives of priests.

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It is believed by a number of church historians that homosexual pedophilia has been a primary organizational practice within the church for nearly 500 years. However, the high degree of sexual repression in society, combined with the sequestering of whole layers of the church from secular life, compounded the lack of self-awareness that the priests were molesting children. This is because this form of grooming was the primary mechanism by which the church itself recruited its priesthood from altar boys.

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The mechanism is that priests, who have been overwhelmingly latent homosexuals for five-hundred years, intuitively looked for those children among the altar boys that displayed tendencies or proclivities that today would be described as emergent-homosexual. These altar boys would be engaged with (what is today understood as) sexually, and would be groomed ultimately for seminary school. From here, the cycle would continue and perpetuate. But due to the lack of language and discourse, and the central idea in society that sex involved men and women exclusively, these acts were not understood consciously as sexual.

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Therefore, Benedict places the framework, upon which previous practices only after the 60’s, became consciously abusive, as the reason for the scandals. While this is superficially true – the 60’s culture of openness allowed victims to come forward, and allowed latently homosexual priests to understand themselves openly as such –  it covers up the historic practice in the church that dates back many centuries.

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What is today considered homosexuality in the western church, but was not recognized as such then, had been the preferred proclivity in the priesthood precisely because the western church developed an official policy against priests being able to wed and have children.

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This related to the struggles between the Papacy and the Holy Roman Empire in the medieval period, wherein according to Herbert Thurston, “Celibacy of the Clergy” in Catholic Encyclopedia (1908); priests could otherwise gain access to effectively owning (by controlling) church land and build de-facto hereditary dynasties, through nepotism, in competition with the official hereditary monarchies.

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Thus hereditary monarchs in the Western Church would over-time, prefer homosexuality as a default proclivity among priests, to greatly reduce the chances of them having children, whose interests they would consider, in contrast to hereditary aristocratic dynasties.

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Therefore, the church developed a highly sexually repressed internal culture, not seen in other ancient Christian churches, such as the Orthodox, Oriental Orthodox, and Nestorian churches. Therefore, the Pope Emiritus’ thesis that it is the sexual revolution that caused sexual abuse is questionable in light of the lack of this process taking place in other modernized parts of the world where the priests were allowed to marry and have children.

 

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