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In late October 2021, researchers from Cleafy and ThreatFabric discovered a new Android banking Trojan called SharkBot. The trojan tricks targets into downloading malicious apps from Google Play Store and grants itself admin rights, collects keystrokes, intercepts/hides F2A SMS messages, and accesses mobile banking and crypocurrency apps to transfer funds. SharkBot has been detected targeting international banks from the United Kingdom and Italy and five different cryptocurrency services.
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In May, U.S. security company Proofpoint reported the return of the Retefe banking Trojan in Germany and Switzerland. Retefe is a malware that installs the Tor internet browser to redirect infected devices to spoofed banking sites. The Trojan is typically delivered through email attachments and often attempts to trick users into downloading spoofed mobile Android applications to bypass two-factor authentication.
When he presents the heart of his redemptive mission, Jesus says: "I came that they may have life, and have it abundantly" (Jn 10:10). In truth, he is referring to that "new" and "eternal" life which consists in communion with the Father, to which every person is freely called in the Son by the power of the Sanctifying Spirit. It is precisely in this "life" that all the aspects and stages of human life achieve their full significance.
11. Here though we shall concentrate particular attention on another category of attacks, affecting life in its earliest and in its final stages, attacks which present new characteristics with respect to the past and which raise questions of extraordinary seriousness. It is not only that in generalized opinion these attacks tend no longer to be considered as "crimes"; paradoxically they assume the nature of "rights", to the point that the State is called upon to give them legal recognition and to make them available through the free services of health-care personnel. Such attacks strike human life at the time of its greatest frailty, when it lacks any means of self-defence. Even more serious is the fact that, most often, those attacks are carried out in the very heart of and with the complicity of the family-the family which by its nature is called to be the "sanctuary of life".
14. The various techniques of artificial reproduction, which would seem to be at the service of life and which are frequently used with this intention, actually open the door to new threats against life. Apart from the fact that they are morally unacceptable, since they separate procreation from the fully human context of the conjugal act, 14 these techniques have a high rate of failure: not just failure in relation to fertilization but with regard to the subsequent development of the embryo, which is exposed to the risk of death, generally within a very short space of time. Furthermore, the number of embryos produced is often greater than that needed for implantation in the woman's womb, and these so-called "spare embryos" are then destroyed or used for research which, under the pretext of scientific or medical progress, in fact reduces human life to the level of simple "biological material" to be freely disposed of.
As I emphatically stated at Denver, on the occasion of the Eighth World Youth Day, "with time the threats against life have not grown weaker. They are taking on vast proportions. They are not only threats coming from the outside, from the forces of nature or the ?Cains' who kill the ?Abels'; no, they are scientifically and systematically programmed threats. The twentieth century will have been an era of massive attacks on life, an endless series of wars and a continual taking of innocent human life. False prophets and false teachers have had the greatest success".15 Aside from intentions, which can be varied and perhaps can seem convincing at times, especially if presented in the name of solidarity, we are in fact faced by an objective "conspiracy against life", involving even international Institutions, engaged in encouraging and carrying out actual campaigns to make contraception, sterilization and abortion widely available. Nor can it be denied that the mass media are often implicated in this conspiracy, by lending credit to that culture which presents recourse to contraception, sterilization, abortion and even euthanasia as a mark of progress and a victory of freedom, while depicting as enemies of freedom and progress those positions which are unreservedly pro-life.
Moreover, once all reference to God has been removed, it is not surprising that the meaning of everything else becomes profoundly distorted. Nature itself, from being "mater" (mother), is now reduced to being "matter", and is subjected to every kind of manipulation. This is the direction in which a certain technical and scientific way of thinking, prevalent in present-day culture, appears to be leading when it rejects the very idea that there is a truth of creation which must be ac- knowledged, or a plan of God for life which must be respected. Something similar happens when concern about the consequences of such a "freedom without law" leads some people to the opposite position of a "law without freedom", as for example in ideologies which consider it unlawful to interfere in any way with nature, practically "divinizing" it. Again, this is a misunderstanding of nature's dependence on the plan of the Creator. Thus it is clear that the loss of contact with God's wise design is the deepest root of modern man's confusion, both when this loss leads to a freedom without rules and when it leaves man in "fear" of his freedom.
For us too Moses' invitation rings out loud and clear: "See, I have set before you this day life and good, death and evil. ... I have set before you life and death, blessing and curse; therefore choose life, that you and your descendants may live" (Dt 30:15, 19). This invitation is very appropriate for us who are called day by day to the duty of choosing between the "culture of life" and the "culture of death". But the call of Deuteronomy goes even deeper, for it urges us to make a choice which is properly religious and moral. It is a question of giving our own existence a basic orientation and living the law of the Lord faithfully and consistently: "If you obey the commandments of the Lord your God which I command you this day, by loving the Lord your God, by walking in his ways, and by keeping his commandments and his statutes and his ordinances, then you shall live ... therefore choose life, that you and your descendants may live, loving the Lord your God, obeying his voice, and cleaving to him; for that means life to you and length of days" (30:16,19-20).
As one called to till and look after the garden of the world (cf. Gen 2:15), man has a specific responsibility towards the environment in which he lives, towards the creation which God has put at the service of his personal dignity, of his life, not only for the present but also for future generations. It is the ecological question-ranging from the preservation of the natural habitats of the different species of animals and of other forms of life to "human ecology" properly speaking 28 - which finds in the Bible clear and strong ethical direction, leading to a solution which respects the great good of life, of every life. In fact, "the do- minion granted to man by the Creator is not an absolute power, nor can one speak of a freedom to ?use and misuse', or to dispose of things as one pleases. The limitation imposed from the beginning by the Creator himself and expressed symbolically by the prohibition not to ?eat of the fruit of the tree' (cf. Gen 2:16-17) shows clearly enough that, when it comes to the natural world, we are subject not only to biological laws but also to moral ones, which cannot be violated with impunity".29
Euthanasia must be distinguished from the decision to forego so-called "aggressive medical treatment", in other words, medical procedures which no longer correspond to the real situation of the patient, either because they are by now disproportionate to any expected results or because they impose an excessive burden on the patient and his family. In such situations, when death is clearly imminent and inevitable, one can in conscience "refuse forms of treatment that would only secure a precarious and burdensome prolongation of life, so long as the normal care due to the sick person in similar cases is not interrupted".77 Certainly there is a moral obligation to care for oneself and to allow oneself to be cared for, but this duty must take account of concrete circumstances. It needs to be determined whether the means of treatment available are objectively proportionate to the prospects for improvement. To forego extraordinary or disproportionate means is not the equivalent of suicide or euthanasia; it rather expresses acceptance of the human condition in the face of death. 78
In modern medicine, increased attention is being given to what are called "methods of palliative care", which seek to make suffering more bearable in the final stages of illness and to ensure that the patient is supported and accompanied in his or her ordeal. Among the questions which arise in this context is that of the licitness of using various types of painkillers and sedatives for relieving the patient's pain when this involves the risk of shortening life. While praise may be due to the person who voluntarily accepts suffering by forgoing treatment with pain-killers in order to remain fully lucid and, if a believer, to share consciously in the Lord's Passion, such "heroic" behaviour cannot be considered the duty of everyone. Pius XII affirmed that it is licit to relieve pain by narcotics, even when the result is decreased consciousness and a shortening of life, "if no other means exist, and if, in the given circumstances, this does not prevent the carrying out of other religious and moral duties".79 In such a case, death is not willed or sought, even though for reasonable motives one runs the risk of it: there is simply a desire to ease pain effectively by using the analgesics which medicine provides. All the same, "it is not right to deprive the dying person of consciousness without a serious reason": 80 as they approach death people ought to be able to satisfy their moral and family duties, and above all they ought to be able to prepare in a fully conscious way for their definitive meeting with God.