German Bishops Publish Porn?

Weltbild_1According to The Independent,

Germany’s biggest Catholic-owned publishing house has been rocked by disclosures that it has been selling thousands of pornographic novels with titles such as Sluts Boarding School and Lawyer’s !@#$% with the full assent of the country’s leading bishops.

The revelations made in the publishing-industry newsletter Buchreport concern Weltbild, a company with an annual €1.7bn (£1.5bn) turnover and 6,400 employees. It is Germany’s largest bookseller after Amazon and wholly owned by the Catholic Church.

Buchreport revealed that Weltbild’s massive assortment of titles available to customers online includes some 2,500 “erotic” books with unmistakably lewd titles including Call Me Slut!, Take Me Here, Take Me Now! and Lawyer’s !@#$%, to name a few. The publisher’s website also pictures the titles’ lascivious dust jackets that feature colour photographs of scantily clad women in high heels and erotic underwear.

Hmmm. So what’s the company have to say for itself?

Yesterday, Carel Haff, Weltbild’s managing director, was quoted as saying that the revelations had provoked “a very intense and critical dialogue” within the company. He said discussions were under way about possibly limiting the assortment of titles that would be available in future.

“Dialogue” and “possibility limiting” in the future? Doesn’t sound like an adequate response to me. Wonder what their bosses have to say.

Catholic bishops responded with a statement claiming that “a filtering system failure” at the publishing house had allowed the books to stray on to the market. “We will put a stop to the distribution of possibly pornographic content in future,” they said.

Well, that’s good. Although: “Possibly pornographic”? Could be a translation issue. Perhaps they mean it’ll be stopped whether it is actually pornographic or on the fringe of outright porn. If so, problem solved, then, right?

But Bernhard Müller, editor of the Catholic magazine PUR, dismissed the clerics’ reaction as grossly hypocritical. He alleged that the pornography scandal at Weltbild had been going on for at least a decade with the Church’s full knowledge. Mr Müller said that in 2008, a group of concerned Catholics had sent bishops a 70-page document containing irrefutable evidence that Weltbild published books that promoted pornography, Satanism and magic. They demanded that the publisher withdraw the titles.

But their protests appear to have been completely ignored. Writing in the Die Welt newspaper, Mr Müller said most of the bishops refused to respond to the charges. “The sudden proclaimed astonishment of many church leaders that pornographic material is being distributed by their publishing house, is play acting – bad play acting,” Mr Müller said. “Believers have been complaining to their bishops about this for years.”

Maybe we need a little more background on this situation.

The Catholic Church bought Weltbild more than 30 years ago. The publisher has gradually transformed itself into one of Germany’s largest media companies with the help of some €182m of Catholic Church tax levied on believers. To increase its profits, in 1998 the company merged with five other publishing houses that market pornographic titles. One of them is Droemer Knaur, which is 50 per cent church-owned. Another is Blue Panther Books, which was excluded from the list of participating publishers at this year’s Frankfurt Book Fair allegedly because of the pornographic content of is titles.

Okay, and so have the bishops tried to take any action in the past?

It emerged yesterday that in an attempt to clear itself of potential embarrassment over the sale of porn, the Catholic Church tried to sell Weltbild in 2009. But the bishops apparently abandoned the idea after they failed to get the price they were asking.

I have to say that I find this story disturbing on multiple levels. Obviously, the first is the idea that a business owned by Catholic bishops is selling smut. That’s like a Really Bad Thing—a Thing That Must Not Be.

I’m frustrated, though, by the way the story is written. It’s not clear enough about what the facts are.

For example, is Weltbild publishing smut or merely distributing smut? Either way, it’s horrible. But it’s worse if they’re publishing it. Publishing a book requires much more intensive involvement than simply carrying it. It’s one thing to say, “This is a filtering problem; our purchasing agent stocked stuff that shouldn’t have been stocked,” and it’s another thing to say, “This goes way beyond a failure on the part of our purchasing agents; our whole editorial process is compromised to the point that we have a porn-production subdivision operating under our auspices.”

So I’m not clear from The Independent’s article which of these horrors is the case. As best I can tell the firm both publishes books and distributes other publishers’ books, and I don’t know which is in play here. Bad reporting from The Independent.

Then there’s Mr. Muller’s criticism of the German bishops. If his allegations are true then things are much more serious. If the German bishops knowingly allowed their company to publish or distribute porn then there is a whole additional layer of culpability here.

But is that automatically the case? Not all criticisms of bishops groups are accurate, nor do they all tell the whole story. Just who got the 2008 document? Did any bishops see it and read it? Was it round-filed by the office staff? Was it written in such a way that it provided the “irrefutable proof” that Mr. Muller claims? Or was it done in a way that would guarantee problems. If as proof of selling books “promoting pornography, Satanism and magic” all they cited was some romance novels and Harry Potter then one might understand why prior action wasn’t taken.

On the other hand, if the problem is as blatant as Mr. Muller makes out then one would think that at least some German bishops were aware of what was being sold in their own retail outlets or on their own website. Surely some of the bishops occasionally wandered into a store or bought a book of of the Weltbild website and saw what was being offered for sale.

How about the 2009 attempt to sell Weltbild? The story says that this was “in an attempt to clear itself of potential embarrassment over the sale of porn,” but is that Mr. Muller’s interpretation of the event? How do we know that was the motive.

I can think of another and rather obvious motive: What is a bishop’s conference doing running non-religious book and media service to begin with? It would be one thing for them to have a Catholic publishing house or a chain of Catholic bookstores, but Weltbild apparently functions as a secular business, and I don’t see why a bishops conference should be the sole owner of a business that functions in that manner.

I can thus see why some German bishops might want to get rid of it for that reason alone.

Both before and after his time as pope, Papa Ratzinger has emphasized the need of the Church to eliminate or re-focus institutions it’s operating so that the Church is not spending its energies on running things that operate in a purely secular manner. There may have been Vatican influence on this point.

On the other hand, if Mr. Muller is right and it was an attempt to get shed of the thing because it was distributing porn then that strikes me as shameful. The thing to do would be shut down the porn aspect of the thing. (And then sell it.)

My problem is that The Independent’s story is so poorly written that I can’t tell what the actual facts are.

I certainly don’t trust the reporter’s representation of them. The British press has it in for the Catholic Church in spades and must be expected to slant, distort, or even make up things with an eye to harming the Church. (Notice how the very first sentence tells us this was done with “with the full assent of the country’s leading bishops” and we don’t get to the bishop’s statement apparently contradicting this until paragraph five?)

So I don’t know what to think. The situation appears bad, but just how bad I cannot tell because of the bad journalism of The Independent.

What do you think?

The Weekly Benedict (Nov. 6, 2011)

Pope-benedict-4Here are this week's items for The Weekly Benedict (subscribe here):

ANGELUS: Angelus, 30 October 2011

AUDIENCE: 5 October 2011, Psalm 23

AUDIENCE: 19 October 2011, The Great Hallel, Psalm 136 (135)

AUDIENCE: 26 October 2011, Prayer in preparation of the Meeting in Assisi

A note about the above audiences: There's a longstanding practice at the Holy See's web site where they post a one-paragraph summary of the pope's Wednesday audience and then leave it there for a few weeks until they get a full English translation ready. That slipped my mind when I started doing The Weekley Benedict, so for the first couple of weeks, I accidentally posted links to the one-paragraph summaries of some recent audiences. Now I'm fixing that and linking to the full versions, which are available for October 5, 19, and 26 (though for some reason the audience of Oct. 12 still has the one-paragraph summary; go figure). In the future I will be linking only the most recent full version rather than the temporary, one-paragraph summaries. This will mean that the audience listed will be a little more date-lagged, but that way you won't miss any of the great Benedict audience action.

How Can Bible Software Help *YOU*?

We live in an age in which computers are changing countless aspects of our lives. One of the things they are changing for people of faith is the way that we study the Bible.

Over the last few decades, I’ve watched how Bible study software has developed, and it’s reached a point at which it’s capable of doing truly amazing things—things that were practically impossible only a few years ago, even for people with extensive research libraries at their disposal.

Among these things is the ability of biblical scholars to do complex studies of the way words and grammar are used in the biblical texts. These have shed new light on how the authors of the sacred books wrote and what they meant.

But Bible software isn’t just helping high-level scholars. It has something to offer everyone. Whether you are a priest, a deacon, a DRE, a catechist, a student, or just an ordinary person, Bible study software has ways of helping you learn God’s word better and grow closer to him.

In this episode of my show, I interview an expert on Bible software for Catholics and explore the many ways it can be of benefit to you and enrich your faith life.

Click Play to listen . . .

or you can . . .

Subscribe_with_itunes
CLICK HERE!

. . . or subscribe another way (one of many ways!) at JimmyAkinPodcast.Com.

 

SHOW NOTES:

JIMMY AKIN PODCAST EPISODE 019 (11/04/11)

Bible Software Special: How Can Bible Software Help *You*?

Special Guest: Andrew Jones of Logos Bible Software.

Site: Logos.com/jimmy

Coupon Code to save 15%: jimmy

Also, Jimmy Akin Secret Info Club announced.

Site: SecretInfoClub.com

WHAT’S YOUR QUESTION? WHAT ARE YOU GOING TO ASK?
Call me at 512-222-3389!
jimmyakinpodcast@gmail.com

www.JimmyAkinPodcast.com

JimmyAkinWeb600-3

Introducing: Jimmy’s Secret Information Club!

I am starting a new Secret Information Club by email. I hope you'll join. If you do, you'll receive exclusive material that I'm not going to be making available anywhere else online for free. Not on my blog. Not on my podcast. Not on Facebook. Just for club members.

My plan is to make it fun and informative for everyone!

Here are some of the things you'll get information on if you join:

  • 1st Century Christian Writings That Aren't in the New Testament
  • Absolute Worst Liturgical Abuses
  • The Mystery of Purgatory–7 Things Pope Benedict Wants You to Know
  • Pope Benedict's Big Surprise (Hint: It's About St. Paul)
  • Seven Liturgical Terms You Need To Know
  • Judas Iscariot: Pope Benedict on This Dark and Mysterious Figure 
  • Private Revelation–7 Things Pope Benedict Wants You to Know

Sign up now to get in on all the secret information action! Best of all, it's FREE!

Also, tell your friends, because secret clubs are cool, and mine is one that anyone can join! Send them here or to secretinfoclub.com.

Jimmy Akin Secret Information Club

Sign up now to receive secret information from Jimmy Akin!

LEARN MORE. 

 

 

How Magisterial Was Last Week’s Vatican Finance Document?

European-stock-markets-300x225As we saw previously, many commentators—including George Weigel, Fr. John Zuhlsdorf, and Mark Brumley—were quick to point out that the “note” released by the Pontifical Council for Justice and Peace on world finance should not be understood as a magisterial act which the faithful were bound to accept with religious submission of intellect and will. At least not as a whole (it did, however, contain quotations from prior documents of a magisterial nature).

From what the average person could tell from the way the document was reported by some in the mainstream media, though, the document was fully back by the teaching authority of the pope himself.

Other than the fact that the press usually gets this kind of thing wrong and thoughtful commentators like those mentioned above are much more reliable, how can the ordinary person tell which is right? How can we determine what represents the authoritative teaching of the Church and what does not?

A full treatment of the overall subject goes beyond what can be done in a blog post. (Indeed, entire books and graduate level courses are devoted to the subject.) But here are a few pointers that may help.

1) The Church’s Magisterium, or teaching authority, is vested in the bishops teaching in communion with the pope.

2) Each individual bishop can engage this teaching authority in a limited way that is authoritative for his own subjects.

3) Bishops may also collaborate in the exercise of their teaching authority. This happens most dramatically in the case of an ecumenical council, but it can happen in other ways, such as certain acts of national conferences of bishops. In these cases the exercise of their Magisterium is authoritative for a broader audience (as in the case of a conference of bishops or a local council) or, depending on the situation, even universally (as in the case of an ecumenical council).

4) Canon law has regulations governing these collaborative exercises of the Magisterium. Among the factors we must look to in assessing the doctrinal authority of a particular document is the applicable canon law.

5) The Pontifical Council for Justice and Peace, as we saw in the prior post, is a dicastery (department) of the Roman Curia, whose fundamental legal framework is provide in the apostolic constitution Pastor Bonus (Latin, Good Shepherd). According to this document,

Art. 1 — The Roman Curia is the complex of dicasteries and institutes which help the Roman Pontiff in the exercise of his supreme pastoral office for the good and service of the whole Church and of the particular Churches. It thus strengthens the unity of the faith and the communion of the people of God and promotes the mission proper to the Church in the world.

The different dicasteries and institutes of the curia are thus said to “help” the pope in his pastoral duties. These duties do include exercising the Church’s teaching authority, but they also include many other things. The fact that a dicastery is part of the curia does not automatically mean that it is expected to exercise the Church’st teaching authority. For example, the Prefecture for the Economic Affairs of the Holy See, the Administration of the Patrimony of the Apostolic See, the Pontifical Council for Culture, and the Pontifical Council for the Interpretation of Legislative Texts would be clear cases of dicasteries that would not normally issue magisterial acts.

6) If the mere fact that a dicastery is part of the Roman Curia doesn’t guarantee that its documents exercise the Magisterium, what might? A logical next place to look would be to the charter that a specific dicastery is given in Pastor Bonus. In the case of the PCJP, here is what Pastor Bonus says:

Art. 142 — The goal of the Pontifical Council for Justice and Peace is to promote justice and peace in the world in accordance with the Gospel and the social teaching of the Church.

Art. 143 — § 1. The Council makes a thorough study of the social teaching of the Church and ensures that this teaching is widely spread and put into practice among people and communities, especially regarding the relations between workers and management, relations that must come to be more and more imbued with the spirit of the Gospel.

§ 2. It collects information and research on justice and peace, about human development and violations of human rights; it ponders all this, and, when appropriate, shares its conclusions with the groupings of bishops. It cultivates relationships with Catholic international organizations and other institutions, even ones outside the Catholic Church, which sincerely strive to achieve peace and justice in the world.

§ 3. It works to form among peoples a mentality which fosters peace, especially on the occasion of World Peace Day.

Art. 144 — The Council has a special relationship with the Secretariat of State, especially whenever matters of peace and justice have to be dealt with in public by documents or announcements.

I’ve highlighted certain phrases here that describe the more relevant activities of the PCJP. None of them indicate that the PCJP is authorized, in normal circumstances, to issue doctrinally binding statements. The Council is said to study the Church’s social teaching, but studying teaching and issuing teaching are two different things. Pastor Bonus would seem to be constituting the PCJP as a study body, one that is intended to analyze and reflect upon what the Magisterium has already authoritatively taught and to see how it might be applied to particular areas, based on the information and research that the body gathers. After reflecting on all this (”pondering” it), the PCJP may than share its conclusions with the bishops, who (although this is unstated) might choose to incorporate some of the PCJP’s findings in their own exercise of the Magisterium.

The PCJP thus might be expected to play an indirect role in the development of doctrine, but under normal circumstances it would not seem to be envisioned as a dicastery that exercises the Magisterium directly.

7) What might intervene to give a particular PCJP document magisterial character? Well, the pope can do what seems best to him, and hypothetically he could intervene in a particular case to lend his own authority to a document. This happens, in a particular way, when the pope approves of a document in forma specifica (“in specific form”), though there is also the lesser form of papal approval in forma generalis (“in general form”).

Such notes of papal approval are often attached to documents issued by the Congregation for the Doctrine of the Faith, for example (a body that much more regularly issues documents of a magisterial character), but there is no such approval attached to the PCJP note. (Presumably the PCJP ran the note past the Secretariate of State, per Pastor Bonus art. 144, but that doesn’t give it magisterial character, either.)

In view of the foregoing, it would appear that the PCJP note does not itself represent an act of the Magisterium.

Are there any other indications that might confirm this?

8) One is the fact that the document is characterized as a “note.” This is a fairly low-level term when it comes to indicating authority. A more powerful term—which is found on more authoritative curial documents—would be “instruction.”

9) At the press conference presenting the note, the head men of the PCJP both use language indicating that the document was not itself an authoritative teaching instrument. As Weigel comments:

Cardinal Peter Turkson, president of the council, said that the document was intended to “make a contribution which might be useful to the deliberations of the [upcoming] G-20 meeting.” Bishop Mario Toso, S.D.B., the secretary of the council, was just as subjunctive as his superior, saying that the document was intended to “suggest possible paths to follow.” Both Cardinal Turkson and Bishop Toso indicated, in line with long-standing Catholic social doctrine, that the Church-as-Church was incompetent to offer “technical solutions” but rather wished to locate public policy debates within the proper moral frameworks.

It seems that commentators like Weigel, Zuhlsdorf, and Brumley are on safe ground, then, in saying that the PCJP note does not represent an exercise of the Church’s teaching authority. At least the document as a whole does not. As we’ve mentioned, though, it does contain quotations from prior documents that are magisterial, such as Pope Benedict’s encyclical Caritas in Veritate, and since the authority of those quotations is independent of this document, they retain whatever doctrinal force the pope invested them with in the original.

There is also the fact that, though the PCJP note does not carry magisterial authority itself, it is a product of a council of the Roman Curia, and Pope Benedict himself chose the men who run it, which must count as something of a vote of confidence in them.

That’s something to think about as one reads the document and tries to assess how much it may provide “a contribution which might be useful” and “possible paths to follow.”