The Catholic Church's response to the BBC documentary alleging the systematic cover-up of child-abuse by priests deserves a little close attention. It's a long post - but stick with it because it's important to think about what's at work here.
Here's a key moment in the statement from Archbishop Vincent Nichols, Chairman of the Catholic Office for the Protection of Children and Vulnerable Adults:
[The attack on the Vatican and the Pope] is false because it misrepresents two Vatican documents and uses them quite misleadingly in order to connect the horrors of child abuse to the person of the Pope.
The first document, issued in 1962, is not directly concerned with child abuse at all, but with the misuse of the confessional. This has always been a most serious crime in Church law.
This is, to be polite, quite misleading: the question of whether something is a serious matter in Church law is almost entirely irrelevant. The more significant issue is whether an obedience to Church law has been used to conceal crime - and allegation of crime - from the impact of civil and criminal law.
What the first document does discuss - in a tremendously arcane manner - is the treatment of priests who have tempted a penitent (one who confesses - i.e. us) toward "impure and obscene matters." The fact that this document is not entitled "how to deal with child abuse allegations" is not a sign of the policy's innocence - it is, rather, a sign of the policy's breadth when it comes to handling primarily sexual allegations which might damage the Church.
It describes how the allegations of such conduct within, before, after, in the pretext of or just generally outside the "sacrament" of confession will be handled: in absolute secrecy. A person could be forgiven for thinking that what constitutes the sacrament of confession has such a loose definition because it allows so much to be swept under the same voluminous carpet.
So while it's true it doesn't deal explicitly with child abuse, it does describe a system that will shroud untoward behaviour in silence - and, most crucially, binds those who make allegations or act as witnesses to such allegations to silence. It defines a system of internal discpline which simultaneously dissuades those involved from turning to external authorities.
As the document itself declares (
pdf):
The oath of keeping the secret must be given in these cases also by the accusers or those denouncing [the priest] and the witnesses.
The oath in question compels absolute secrecy
even for the most urgent and most serious cause [even] for the purpose of a greater good [...] unless a particular faculty or dispensation has been expressly given to me by the Supreme Pontiff.
In short, the document describes how the Church's particular demands for secrecy in the name of the sanctity of the confessional take priority over any other concern. It's a system that allows the Vatican to act as judge and jury for the Catholic faithful, making decisions as to the validity of allegations and appropriate punishments without ever making the matter public.
While it might seem appropriate to the Catholic Church that someone suspected of "impure and obsence matters" only be moved from one diocese to another, it's of little comfort to victims - who, it should be noted, don't appear at all in the 1962 document except in the elided form of witnesses who are sworn to secrecy. But, as Archbishop Nichols argues, it's never really been about them.
While the Vatican might well protest the BBC's "sensationalist tactics" and misinterpretation of religious doctrine, it's much harder to avoid the fact that priests and bishops suspected of abuse were protected from public and legal scrutiny, often by moving those under investigation into new areas where they were free to commit the same acts which had first brought them under investigation.
Whether such protection occurred out of blunt stupidity, or a misplaced loyalty to "protect the Church" over the victims of abuse, such events were only able to take place in an organised culture of secrecy enforced with the theat of punishment. That's what the 1962 document describes, and there's little that can be said to deny that.