How often do we hear from the local diocesan people—the bishop, the communications director, the victim assistance coordinator, and others—that this abuse is not restricted to clergy, but, rather, it is a societal problem? It does occur outside in the public realm. When was the last time you heard of a sex offender not being held accountable for his actions once caught? The Church treated the abuse as a sin only and nothing more. Out in society, sex offenders are not moved to another community quietly. “But protest that priests are 'no worse' than other groups or than men in general is a dire indictment of the profession. It is surprising that this attitude is championed by the Church authorities. Although the extent of the problem will continue to be debated, sexual abuse by Catholic priests is a fact. The reason why priests, publicly dedicated to celibate service, abuse is a question that cries out for explanation. Sexual activity of any adult with a minor is a criminal offense. By virtue of the requirement of celibacy, sexual activity with anyone is proscribed for priests. These factors have been constant and well-known by all Church authorities” (Sipe 227−228).

As I let it out, layer by layer, Dr. Driscoll helped with the bumps and valleys. He knew just how much to draw out of me and how much I could handle. He is such an expert in his profession. He told me that the guilt I was feeling was not guilt, but regret. Guilt is a good thing. It is a mechanism by which we shouldn't make the same mistake twice. If you do something questionable, then the next chance you get to do it, guilt should stop you. I had no guilt. I had regrets, many regrets, but no guilt. It took some convincing, but he prevailed. There was always a nagging in my head, that if only I had had the guts to kill Neary myself, it would have stopped him from harming others, but that was not to be as a small boy. It does hurt that, maybe, just maybe, if I had carried out one of my many plans to kill him and myself then I could have saved victims younger than I. As victims come forward from almost all the churches where he served—and some are twenty—five plus years my junior—I feel that they would have been spared, if only I hadn't chickened out as a boy. Therein lies the answer; I was a little boy, a ten—year—old boy. Other victims of Neary were as young as six.

It is a natural propensity to attribute misfortune to someone’s malignity. When prices rise, it is due to the profiteer; when wages fall, it is due to the capitalist. Why the capitalist is ineffective when wages rise, and the profiteer when prices fall, the man in the street does not inquire. Nor does he notice that wages and prices rise and fall together. If he is a capitalist, he wants wages to fall and prices to rise; if he is a wage earner, he wants the opposite. When a currency expert tries to explain that profiteers and trade unions and ordinary employers have very little to do with the matter, he irritates everybody, like the man who threw doubt on German atrocities. (In World War I) We do not like to be robbed of an enemy; we want someone to have when we suffer. It is so depressing to think taht we suffer because we are fools; yet taking mankind in mass, that is the truth. For this reason, no political party can acquire any driving force except through hatred; it must hold someone to obloquy. If so-and-so’s wickedness is the sole cause of our misery, let us punish so-and-so and we shall be happy. The supreme example of this kind of political thought was the Treaty of Versailles. Yet most people are only seeking some new scapegoat to replace the Germans.

They came to the high stone shaft with the face of Sul; they descended to the terrace below. And here Caradog waited, leaning on his silver-tipped rod and eying the horizon, until the delicate slip of the new moon moved out from behind the shoulder of Mount Damyake, with the mysterious, shadowy ghost of the old moon cradle inside it, like an egg inside its egg cup."Now it is time," he said."Blame it!" expostulated Dido. "It ain't right for me to die! Have you thought of that, mister? You're and old gager; you've lived nigh on fourscore years, I shouldn't wonder. You did a whole lot of things and learned a lot o' stuff --- though mussy knows, you ain't put it to very good use. But I haven't hardly done nothing! And I ain't learned much, neither, except the use of the globes that Mr. Holy taught me, and how to curtsy and cut up whales."At the thought of Mr. Holystone her voice, to her shame, began to wobble dangerously; she stopped speaking and drew a deep breath."Cease repining, child, and go down those steps," said Caradog. "Do not quarrel with your destiny. If Sul wishes you to die, then it is your time."Dido remembered the story that Bran had told about the man who picked up the necklace. Well, if it is my destiny, she thought, best not to make a pother about it.

Later times have laid all the blame upon the Goths and Vandals, but, however unwilling the partizans of the Christian system may be to believe or to acknowledge it, it is nevertheless true, that the age of ignorance commenced with the Christian system.There was more knowledge in the world before that period, than for many centuries afterwards; and as to religious knowledge, the Christian system, as already said, was only another species of mythology; and the mythology to which it succeeded, was a corruption of an ancient system of theism.It is owing to this long interregnum of science, and to no other cause, that we have now to look back through a vast chasm of many hundred years to the respectable characters we call the Ancients. Had the progression of knowledge gone on proportionably with the stock that before existed, that chasm would have been filled up with characters rising superior in knowledge to each other; and those Ancients we now so much admire would have appeared respectably in the background of the scene. But the christian system laid all waste; and if we take our stand about the beginning of the sixteenth century, we look back through that long chasm, to the times of the Ancients, as over a vast sandy desert, in which not a shrub appears to intercept the vision to the fertile hills beyond.

Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy— or lie—prone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.

We did not make ourselves, nor did we fashion a world that could not work without pain, and great pain at that, with a little pleasure, very little, to string us along--a world where all organisms are inexorably pushed by pain throughout their lives to do that which will improve their chances to survive and create more of themselves. Left unchecked, this process will last as long as a single cell remains palpitating in this cesspool of the solar system, this toilet of the galaxy. So why not lend a hand in nature's suicide? For want of a deity that could be held to account for a world in which there is terrible pain, let nature take the blame for our troubles. We did not create an environment uncongenial to our species, nature did. One would think that nature was trying to kill us off, or get us to suicide ourselves once the blunder of consciousness came upon us. What was nature thinking? We tried to anthropomorphize it, to romanticize it, to let it into our hearts. But nature kept its distance, leaving us to our own devices. So be it. Survival is a two-way street. Once we settle ourselves off-world, we can blow up this planet from outer space. It's the only way to be sure its stench will not follow us. Let it save itself if it can--the condemned are known for the acrobatics they will execute to wriggle out of their sentences. But if it cannot destroy what it has made, and what could possibly unmake it, then may it perish along with every other living thing it has introduced to pain.

إننا - نحن العرب و المسلمين - خنا ديننا خيانة فاحشة فلم نحسن النظر في شيء مع صراخ الوحي حولنا " أو لم ينظروافي ملكوت السماوات و الأرض و ما خلق الله من شيء " و كانت النتيجة أن جاء - من وراء الحدود - من استخرج النفط من أرضنا ، و اقام الجسور على إنهارنا و من صنع لنا حتى الإبرة التي نخيط بها ملابسنا

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

Today, acknowledgement of the prevalence and harms of child sexual abuse is counterbalanced with cautionary tales about children and women who, under pressure from social workers and therapists, produce false allegations of ‘paedophile rings’, ‘cult abuse’ and ‘ritual abuse’. Child protection investigations or legal cases involving allegations of organised child sexual abuse are regularly invoked to illustrate the dangers of ‘false memories’, ‘moral panic’ and ‘community hysteria’. These cautionary tales effectively delimit the bounds of acceptable knowledge in relation to sexual abuse. They are circulated by those who locate themselves firmly within those bounds, characterising those beyond as ideologues and conspiracy theorists. However firmly these boundaries have been drawn, they have been persistently transgressed by substantiated disclosures of organised abuse that have led to child protection interventions and prosecutions. Throughout the 1990s, in a sustained effort to redraw these boundaries, investigations and prosecutions for organised abuse were widely labelled ‘miscarriages of justice’ and workers and therapists confronted with incidents of organised abuse were accused of fabricating or exaggerating the available evidence. These accusations have faded over time as evidence of organised abuse has accumulated, while investigatory procedures have become more standardised and less vulnerable to discrediting attacks. However, as the opening quotes to this introduction illustrate, the contemporary situation in relation to organised abuse is one of considerable ambiguity in which journalists and academics claim that organised abuse is a discredited ‘moral panic’ even as cases are being investigated and prosecuted.