As often as an ordinary or hierarch has at least probable knowledge of a reserved delict, after he has carried out the preliminary investigation he is to indicate it to the Congregation for the Doctrine of the Faith, which unless it calls the case to itself because of special circumstances of things, after transmitting appropriate norms, orders the ordinary or hierarch to proceed ahead through his own tribunal. The right of appealing against a sentence of the first instance, whether on the part of the party or the party's legal representative, or on the part of the promoter of justice, solely remains valid only to the supreme tribunal of this congregation.

It must be noted that the criminal action on delicts reserved to the Congregation for the Doctrine of the Faith is extinguished by a prescription of 10 years.(11) The prescription runs according to the universal and common law;(12) however, in the delict perpetrated with a minor by a cleric, the prescription begins to run from the day when the minor has completed the 18th year of age.

1. Sexual crimes against minors mentioned for separate attention in one line, after more extensive discussions against eucharistic celebration and the sacrament of penance.

2. Local authorities were not to to report to the Congregation until and unless due to "special circumstances of things." The determination of what constituted "special circumstances," and thus requiring cases to be forwarded, was left to local authorities.

3. Noteworthy was the difference in "extinguishment" of the statute of limitations between the two classes of criminal offenses. (a) For doctrinal offenses against eucharistic celebration and penance, ten years were reserved. (b) For moral offenses against minors, the "clock" did not start until ten years after minors reached their 18th birthdays. This meant, for example, if a priest was investigated and found guilty of a sexual crime against a six year old, the statute of limitations would run out 22 years later, after the event.

* The inclusion of crimes against minors indicates Ratzinger knew these criminal acts were sufficiently widespread to warrant universal instruction.

* He devoted more explicit definition and instruction to doctrinal offenses, and placed them first to be treated for consideration. The amount of space and order suggest these had greater priority for the Congregation.

* Sexual crimes against minors occurred in last place, and in one sentence. Placement and notation only, following fuller attention to doctrinal offenses, has an effect of lesser emphasis.

* Though crimes against minors involved harm to parishioner victims and their families, with greater civil and social adverse effects, local authorities were given freedom to investigate and rule on whether these were "special circumstances" requiring attention by Rome. The obvious issue of self-interest, in handling such grievous and grave matters, was not addressed.

* By extending the statute of limitations for sex crimes to ten years after the minor reached the age of 18 has implications of its own.

o The statutory "clock" for sexual offenses with minors assured convicted priests were allowed to continue to serve for many years, with immunity and without fear for many years.

o The extension of the statutory clock could have no doctrinal or theological motive. In fact, the additional years of protection for convicted priests suggests Ratzinger did not view such moral crimes as requiring immediate and complete cessation of priestly duties.

o Local authorities understood the Congregation was adding both delay and more protection for whatever they decided for grave moral offenses of sexual crimes by the extension.

o The extension by nature (a) extended the period of unabated, unresolved suffering for victims and their families; (b) denied them immediate access to the courts if they opposed whatever actions local authorities took on their cases; and, (c) increased the possibility victims and families might "go away" during the statutory period.

o The statute of limitations enabled convicted priests additional time, under the extended statutes, to minister without fear of civil litigation.

If your brother commits a sin against you, go and show him his fault, but privately, just between the two of you. If he does not listen, take one or two others with you so that 'every accusation can be supported by the testimony of two or three witnesses.' If he refuses to hear them, tell the congregation; and, if he refuses to listen even to the congregation, treat him as you would a pagan or a tax-collector.

* Offended members have a sanctioned and commanded duty to bring their perceived or real harms and grievances to those who they allege as having harmed them.

* The purpose of that duty is to affirm mutual responsibility of the parties to speak, to listen, and to seek justice and restored relationships.

* Privacy between the parties prevents public knowledge of the first step of the process.

* Refusal of the accused party to accept responsibility is understood as a possibility, requiring more evidence by witnesses to confirm allegations.

* The second step of bring additional witnesses is semi-public, since third parties are required to confirm allegations.

* Indirect, non-direct evidence, by witnesses who also endured similar harms, is not forbidden in the second step for discipline.

* Additional witnesses with bona fide testimony are intended to bring added pressure for admission, justice, and reconciliation

* Refusal of the accused party to accept responsibility, in the face of bona fide testimony, requires a third step, public accusation within the entire religious community.

* Recitation of the two earlier attempts at resolution, justice, and restoration, may be presumed as part of the third step.

* The entire Christian assembly itself--not ecclesiastical leaders with delegated authority--Jesus required as entrusted with full authority to hear evidence and render judgment.

* Refusal of the accused party to accept responsibility, if the assembly concurs with the aggrieved parties and the concurrent evidence of witnesses deemed credible, is basis for conviction and judgment.

* The only judgment prescribed for guilty parties is to be treated as unbelievers; that is, their resistance against compelling evidence shows their resistance to repentance, and ceding of their rights to be considered or treated as believers.

* Children as Models of Humble Faith - When asked, "Who is greatest in the kingdom of heaven?," Jesus cited children as models of simple faith and humility. He knew and affirmed as most valuable their innocence, trust, and vulnerability. Any clergy person in any Christian church who exploits and harms children, precisely because they are susceptible to such exploitation and harm due to traits Jesus commended, some theologians might call "anti-Christ."

* Warning of Divine Punishment for Harming Believers - Following up his valuation on children, and those with humble faith like them, Jesus warned against severe divine punishment against anyone harming simple, trusting believers. Being forcibly drowned in the depths of the sea was preferable to what God would do to those who damage faith or harm people with childlike faith. Jesus rarely threatened divine punishment; however, for clergy to harm any believer, let alone children featured as models in this teaching, is incomprehensible.

* 5:1-10, the "Beatitudes." The majority of these teachings clearly can apply to behaviors towards children, as well as all believers and nonbelievers.

* 5:21-30, "Reconciliation Prior to Acceptable Worship." The teaching here is that any believer who knows of an offense against another person offers no acceptable worship to God until known offense is confessed, forgiveness obtained, and reconciliation established.

* 5:40-41, "Willingness to Be Wronged, Sued, and Abused." The commandments address the wrongful treatment of believers by others. This does not apply to the subject at hand--criminal behavior against children or anyone else; however, the point is that Jesus required his followers not to resist harmful treatment, including lawsuits or coercive abuse. Resistance, therefore, to accept just accusation, just lawsuits, and just coercion, is magnified as to its contrariety on the subject here.

* 7:3-5, "Honesty in Admitting One's Sins." Jesus' requires his followers to look honestly at their sins and faults; to correct those; and then to have capacity to correct others.