The ‘cover-up’ of child sexual abuse by the Catholic Church has been occurring under the pontificate of six popes since 1922. For 1500 years, the Catholic Church accepted that clergy who sexually abused children deserved to be stripped of their status as priests and then imprisoned. A series of papal and Council decrees from the twelfth century required such priests to be dismissed from the priesthood, and then handed over to the civil authorities for further punishment.That all changed in 1922 when Pope Pius XI issued his decree Crimen Sollicitationis that created a de facto ‘privilege of clergy’ by imposing the ‘secret of the Holy Office’ on all information obtained through the Church’s canonical investigations. If the State did not know about these crimes, then there would be no State trials, and the matter could be treated as a purely canonical crime to be dealt with in secret in the Church courts. Pope Pius XII continued the decree. Pope John XXIII reissued it in 1962. Pope Paul VI in 1974 extended the reach of ‘pontifical secrecy’ to the allegation itself. Pope John Paul II confirmed the application of pontifical secrecy in 2001, and in 2010, Benedict XVI even extended it to allegations about priests sexually abusing intellectually disabled adults. In 2010, Pope Benedict gave a dispensation to pontifical secrecy to allow reporting to the police where the local civil law required it, that is, just enough to keep bishops out of jail. Most countries in the world do not have any such reporting laws for the vast majority of complaints about the sexual abuse of children. Pontifical secrecy, the cornerstone of the cover up continues. The effect on the lives of children by the imposition of the Church’s Top Secret classification on clergy sex abuse allegations may not have been so bad if canon law had a decent disciplinary system to dismiss these priests. The 1983 Code of Canon Law imposed a five year limitation period which virtually ensured there would be no canonical trials. It required bishops to try to reform these priests before putting them on trial. When they were on trial, the priest could plead the Vatican ‘Catch 22’ defence—he should not be dismissed because he couldn’t control himself. The Church claims that all of this has changed. Very little has changed. It has fiddled around the edges of pontifical secrecy and the disciplinary canons. The Church has been moonwalking.

One of the Bible’s most notorious women longs for a love she cannot have in this captivating novel from the award-winning author of Isaiah’s Legacy. “Mesu Andrews yet again proves her mastery of weaving a rich and powerful biblical story!”—Roseanna M. White, author of A Portrait of Loyalty Before she is Potiphar’s wife, Zuleika is the daughter of a king and the wife of a prince. She rules the isle of Crete alongside her mother in the absence of their seafaring husbands. But when tragedy nearly destroys Crete, Zuleika must sacrifice her future to save the Minoan people she loves. Zuleika’s father believes his robust trade with Egypt will ensure Pharaoh’s obligation to marry his daughter, including a bride price hefty enough to save Crete. But Pharaoh refuses and gives her instead to Potiphar, the captain of his bodyguards: a crusty bachelor twice her age, who would rather have a new horse than a Minoan wife. Abandoned by her father, rejected by Pharaoh, and humiliated by Potiphar’s indifference, Zuleika yearns for the homeland she adores. In the political hotbed of Egypt’s foreign dynasty, her obsession to return to Crete spirals into deception. When she betrays Joseph—her Hebrew servant with the face and body of the gods—she discovers only one love is worth risking everything.

One of the Bible’s most notorious women longs for a love she cannot have in this captivating novel from the award-winning author of Isaiah’s Legacy. “Mesu Andrews yet again proves her mastery of weaving a rich and powerful biblical story!”—Roseanna M. White, author of A Portrait of Loyalty Before she is Potiphar’s wife, Zuleika is the daughter of a king and the wife of a prince. She rules the isle of Crete alongside her mother in the absence of their seafaring husbands. But when tragedy nearly destroys Crete, Zuleika must sacrifice her future to save the Minoan people she loves. Zuleika’s father believes his robust trade with Egypt will ensure Pharaoh’s obligation to marry his daughter, including a bride price hefty enough to save Crete. But Pharaoh refuses and gives her instead to Potiphar, the captain of his bodyguards: a crusty bachelor twice her age, who would rather have a new horse than a Minoan wife. Abandoned by her father, rejected by Pharaoh, and humiliated by Potiphar’s indifference, Zuleika yearns for the homeland she adores. In the political hotbed of Egypt’s foreign dynasty, her obsession to return to Crete spirals into deception. When she betrays Joseph—her Hebrew servant with the face and body of the gods—she discovers only one love is worth risking everything.

One of the world's oldest recorded folktales tells the story of a handsome young man and the older woman in whose house he resides. Overcome by her feelings for him, the woman attempts to seduce him. When he turns her down she is enraged, and to her husband she accuses the young man of attacking her. The husband, seemingly convinced of his wife's innocence, has the young man punished. But it is precisely that punishment that leads to the hero's vindication and eventual rise to power and prominence. In the West we know this tale--classified in folklore as the Potiphar's Wife motif--from its vivid narration in the Hebrew Bible. But as Shalom Goldman demonstrates in this book, the Bible's is only one telling of a story that appears in the scriptures and folklore of many peoples and cultures, in many different eras, including ancient Egypt, classical Greece, and ancient Mesopotamia, as well as post-Biblical Jewish literature, the Qur'an, and Inuit culture. Goldman compares and contrasts the treatment of this motif especially in the literature and lore of the ancient Near East, Biblical Israel, and early Islam, at the same time touching on gender issues--the status of women in Middle Eastern societies and the varying constructions of male-female relationships--and the vexed question of "originality" in the narratives of the monotheistic traditions.

The women of Genesis 12-50 function as much more than ancillary characters to men. Through close attention to the literary features of the text, Jeansonne depicts Sarah, the daughters of Lot, Hagar, Rebekah, Rachel and Leah, Dinah, Tamar, and Potiphar's wife as integral persons who shaped Israel's destiny, revealed perspectives on God's involvement in the course of history, and portrayed human failure, freedom, and strength.

Ten of the Bible’s best-known femmes fatales parade across the pages of this popular and unforgettable study with situations that sound oh-so-familiar. Women everywhere marvel at those “good girls” in Scripture–Sarah, Mary, Esther–but on most days, that’s not who they see when they look in the mirror. Most women (if they’re honest) see the selfishness of Sapphira or the deception of Delilah. They catch of glimpse of Jezebel’s take-charge pride or Eve’s disastrous disobedience. Like Bathsheba, Herodias, and the rest, today’s modern woman is surrounded by temptations, exhausted by the demands of daily living, and burdened by her own desires. So what’s a good girl to do? Learn from their lives, says beloved Bible study teacher and speaker Liz Curtis Higgs, and choose a better path. Whether they were “Bad to the Bone,” “Bad for a Season, but Not Forever” or only “Bad for a Moment,” these infamous sisters show women how not to handle the challenges of life. With her trademark humor and encouragement, Higgs combines a contemporary retelling of the stories of these “other women” in Scripture with a solid, verse-by-verse study to teach us how to avoid their tragic mistakes and joyfully embrace grace. Let these Bad Girls show you why studying the Bible has never been more fun! Includes Discussion Questions and Study Guide

The drama of the Old Testament comes to life as Judah's most notorious king ascends to the throne in this gripping novel from the award-winning author of Isaiah's Daughter. At eight years old, Shulle has known only life in a small village with her loving but peculiar father. When Uncle Shebna offers shelter in Jerusalem in exchange for Shulle's help tutoring King Manasseh, Judah's five-year-old co-regent who displays the same peculiarities as her father, she's eager to experience the royal court. But Shulle soon realizes the limits of her father's strict adherence to Yahweh's Law when Uncle Shebna teaches her of the starry hosts and their power. Convinced Judah must be freed from Yahweh's chains, she begins the subtle swaying of young Manasseh, using her charm and skills on the boy no one else understands. When King Hezekiah dies, twelve-year-old Manasseh is thrust onto Judah's throne, bitter at Yahweh and eager to marry the girl he adores. Assyria's crown prince favors Manasseh and twists his brilliant mind toward cruelty, beginning Shulle's long and harrowing journey to discover the Yahweh she'd never known, guided with loving wisdom by Manasseh's mother: Isaiah's daughter, the heartbroken Hephzibah. Amid Judah's dark days, a desperate remnant emerges, claiming the Lord's promise, "Though we're helpless now, we're never hopeless--because we serve El Shaddai." Shulle is among them, a girl who becomes a queen through Isaiah's legacy.