The Confessional Unmasked

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"Many have a vague and indefinite notion that some queer questions are asked in the Confessional, but very few indeed have any idea of the fearful reality as disclosed in the following pages."--The Confessional Unmasked (1836)

"Now, if a lady appears modest, the Confessor is instructed that "that modesty must be overcome, or else he is authorized to deny her absolution." "Pudorem illum superandum esse, et nolenti denegandam esse absolutionem.” —De la Hogue de pæn."--The Confessional Unmasked (1836)

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"Confessional Unmasked: Showing the Depravity of the Romish Priesthood, the Iniquity of the Confessional, and the Questions put to Females in Confession" (1836) is an anonymously published anti-Catholic pamphlet, first published by William Strange.

The publication was the object of Regina v. Hicklin in 1868.

The text consisted primarily of English translations quoted from the Latin casuist moral theology of Peter Dens's Theologia Moralis and the moral theology of St. Alphonsus Liguori.

Other parts were translated from Louis-Gilles Delahogue, Bailly, and Cabassutius. In the preface, after alluding to the different authors quoted, and showing that they were held of great authority in the Roman Catholic Church, the compiler proceeds: "Such, then, is the theology, and such the morals which, by granting 30,000l. a-year to Maynooth, we assist in propagating."

The main gripe the Protestant authors have with catholic confession is that the priests who take the confessions derive sexual gratification from the confessions of females and deliberately ask them lurid details of their sex lives.

As an apology the writer states: "In the latter part of the pamphlet I have given a few extracts without abridgment, to shew into what minute and disgusting details these holy men have entered. This alone has been my object, and not the filling of the work with obscenity."

The pamphlet is also known as " Maynooth and its Teaching."

1 Censorship history
2 Notes
3 Full text
4 See also

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Censorship history

Generally cited as most offensive is the second part of the publication.

Offensive bits include:

"such as would be to move the finger morosely within the female vessel." (prout esset digitum morose admovere intra vas femineum).

"But is it always a mortal sin, if the husband introduces his — into the mouth of his wife" (An semper sit mortale, si vir immittat pudenda in os uxoris)

The first prosecution took place at Wolverhampton in 1867 when, after some lectures by William Murphy, the " Watch Committee" obtained a warrant under Lord Campbell's Act to search the premises of H. Scott, where the objectionable pamphlet was being sold. A seizure of " a quantity of books " was made at Scott's house on the 18th March, upon which the magistrates delivered the following decision :

"We consider that the book produced before us is an obscene book within the meaning of the Act, and calculated to contaminate the public morals, and of such a character that the publication of it becomes a misdemeanour. The sale and distribution have been sufficiently proved before us, and we hereby order the books to be destroyed."

The case was taken to the Quarter Sessions, and the verdict of the Magistrates was quashed by the Recorder, he giving authority for his judgment. The Popish party appealed from the verdict of the Recorder to the Queen's Bench. That court said it did not lelieve the evidence put forth by the book, and and added new matter to the case submitted to it for judgment j and upon the ground of the matter added, and for other reasons, reversed the decision of the Recorder ! ! {The Queen v. Hicklin, April, 1868).

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Notes

The books used in these lectures are De La Hogue's Treatises on Dogmatic Theology, in 5 volumes, and Bailly's on Theologia moralis ad usum seminariorum, in 5 volumes.

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Full text

MAYNOOTH AND ITS TEACHING. (2) THE CONFESSIONAL UNMASKED : SHOWING The Depravity of the Priesthood, THE IMMORALITY OF THE CONFESSIONAL ; AND THE QUESTIONS PUT TO FEMALES IN CONFESSI CONFESSION, ETC., ETC. BEING EXTRACTS FROM THE THEOLOGICAL WORKS NOW USED IN MAYNOOTH COLLEGE, AND SANCTIONED BY THE " SACRED CONGREGATION OF RITES ." With Notes. By C. B. EIGHTH THOUSAND. "For it is a shame even to speak of those things which are done of them in secret. "--EPH. v. 12. (ACT III. , SCENE I.-A Confessional.) PRIOR. Within this chair I sit, and hold the keys That open realms no conqueror can subdue, And where the monarchs ofthe earth must fain Solicit to be subjects. * * * * * * ALAR. O, holy father ! my soul is burthened with a crime. PRIOR. My son, the church awaits thy sin. ALAR. It is a sin most black and terrible, Prepare thine ear for what must make it tremble. PRIOR. Thou dost speak to power above all passion, not to man. ALARCOS, bythe Author of " Vivian Grey.” LONDON: PRINTED AND PUBLISHED BY W. STRANGE, JUN. , 8, AMEN CORNER, PATERNOSTER ROW. DUBLIN : W. CARSON, 51, GRAFTON STREET. 1852. MUSEUM

PREFACE.

IN the first page of these " Extracts " attention has been called to the Preface. I shall now explain in a very few words the object I had in view in doing so. Most clergymen are already aware of the acknowledged authority of all the works from which these selections are made ; but, of the laity, for whom this pamphlet is particularly intended, comparatively few are well-informed on this point. The reason of this is, that although Protestant ministers of all donominations are ready enough to expose the errors of Romanism when necessary, they have, with respect to this revolting subject (perhaps), too generally con- sidered that " It is a shame even to speak of those things which are done of them in secret." I have therefore thought it advisable that before perusing these extracts, the reader should be accurately informed as to the great authority of all the authors quoted, and of the high estimation in which they are still held by the " Infallible Church of Rome. " I shall now adduce proofs from eminent Roman Catholic authorities to show, that the books from which I have quoted are the standard works in which the student is instructed, and by which the finished priest is guided in the performance of his varied parochial duties . I. Saint Alphonso M. De Liguori, who was canonized at Rome on the 26th of May, 1839, is the great example whom Cardinal Wiseman desires to imitate, and the saint whom he delighteth to honour. In the Roman Catholic Calendar for 1845, p. 167, we find that, preparatory to his canonization, ALL THE WRITINGS of Saint Alphonsus (Liguori) , whether PRINTED OR INEDITED, had been more than twenty times rigorously discussed by the Sacred Congregation of Rites, which decreed that not one word had been found in them worthy of censure. The II. Bailly, Delahogue, and Cabassutius. In 1826, a commission was appointed by the Crown to inquire into the educational institutions of Ireland. President and Professors of Maynooth then furnished the commissioners with the materials for a report to Parliament, in which they gave a list of the names of the class-books used in the college ; in this list the three authors above-named were included . Vide VIII. Report of Commissioners of Education, App. p. 449. When examined before the commissioners, Mr. Anglade, Professor of Moral Theology, gave the following as the reason why these were the most suitable books in divinity which could be selected for the instruction of students. He says-- "Our object has been, seeing the want of clergy, to choose among the treatises of divinity those which are most essential to them for the discharge of their duty in the ministry, as they have no other occasion of improving themselves except by reading books ; and so the treatises I have taught are relating to human acts, conscience, sins, sacraments, penance in ALL its parts, MARRIAGE, restitution, contracts, laws, censures, IRREGULARITIES . "-Vide VIII. Report or Commissioners of Education, App. p . 155. III. Peter Dens. -In 1832, a new edition of 3,000 copies of this work, in 8 vols. , was published with the approbation of Doctor Murray, known of late (officially) as " His Grace, Archbishop Murray, ofDublin." On the appearance of an English translation of certain portions of this work in 1836, Dr. Murray denied that he had ever given any such approbation. The publisher, however, in a very independent manner, and much to his credit, contradicted the statement of his bishop. This soon created a feverish excitement in Dublin, in the midst of which, Dr. Murray thought fit to pay a visit to his Holiness-possibly for advice. He did not remain long in Rome ; and, on his return, he published a letter on the 5th of October, 1836, addressed to his clergy, in which he publicly acknowledged and adopted Dens, and thereby contradicted all he had said a month or two before, previous to his departure for Rome. In this letter he iv 66 states that, when the publisher called on him “ to express a wish to reprint that work," his opinion of its conciseness, perspicuousness, and accuracy was such, that he " at once assented." After entering into other particulars relative to the publication of the work, he goes on to say to his clergy, “ I have no hesitation in recommending it, as a useful summary, to your attentive perusal." Now what can we think of a religion whose bishop, nay, even an archbishop, could be guilty of first publicly denying a solemn and public act, and who could come forward shortly afterwards, and as publicly assert that there was not one word of truth in all he had before so solemnly declared ? But what did take Dr. Murray to Rome in such a violent hurry? Was it not to be absolved by the Pope from the sin of the first mis-statement above alluded to ; so that, when he returned, he was innocent, and ready to begin a new score. " Let no one, however, imagine that the above-named are the only theological works of this nature, for we are told by no less an authority than Dr. Crotty, the principal of Maynooth College, that there are HUNDREDS of others. In his examination before the commissioners, he is asked-" Are the works written by Dr. Delahogue original compositions of his own, or were they compiled ?” Ans. " They are original works. I should state, however, that there is no work yet written upon matters of that sort, of which a large portion has not been taken from previous works. A Catholic divine who writes on matters offaith or MORALS, can write substantially only what has been written by HUNDREDS before him !! ”—Irish Education Report, App. p. 76. The Rev. M. James, of Pembridge, wrote to Dr. Murray, and asked him, "Why was Dens' Theology allowed to go to press without the omission of the objectionable passages, or at least a note ? " Hear his Grace's reply, dated 21st September, 1835-" I am convinced that, because we dissent from the opinions of an author, it would not therefore be fair to mutilate his book, by omitting a treatise which, in one shape or other, forms part of every similar work PURPORTING to be a COURSE OF THEOLOGY." Thus, we see, it is almost impossible for any Roman Catholic divine who writes on MORALS (or Moral Theology, as these filthy treatises are styled), to produce anything novel even on this fertile subject ; so able and minute have been the commentaries of the earlier Saints and Fathers. In his letter to Mr. James, relative to Dens, Dr. Murray says, " This work, you are aware, was not intended for the ignorant. It was written in Latin, beyond, of course, the reach of that class of persons, and designed solely for the use of professional men.'" This is precisely the reason why these " Extracts " are now translated into English. They are intended for the information of general readers, who either are not able, or have not time to consult the original works for themselves. Many have a vague and indefinite notion that some queer questions are asked in the Confessional, but very few indeed have any idea of the fearful reality as disclosed in the following pages. Such, then, is the theology, and such the morals, which, by granting £30,000 a-year to Maynooth, we assist in propagating. Surely the coming session of Parliament will not pass without this iniquitous grant being withdrawn, and the nation rescued from the reproach of fostering a system, the details of which would put the most profligate to the blush, and would not be endured in the veriest den of infamy. In the latter part of the pamphlet I have given a few extracts without abridgment, to show into what minute and disgusting details these holy men have entered. This alone has been my object, and not the filling of the work with obscenity. In conclusion, I would remark as to the practice of Confession, that in the Scriptures there is only one instance of going to confess to priests . It was at Easter, too, and the penitent paid the priests their " Easter Dues." The penitent was Judas, and after his confession he immediately hanged himself. The precedent is significant, but certainly not flattering. C. B. [You are requested to read the Preface firs EXTRACTS , ETC. DE SIGILLO CONFESSIONIS. | ON THE SEAL OF CONFESQUID est sigillum confessionis sa- cramentalis ? R. Est obligatio seu debitum celandi ea, quæ ex sacramentali confessione cognoscuntur Dens, tom. 6, p. 218. - An potest dari casus in quo licet frangere sigillum sacramentale ? R. Non potest dari ; quamvis ab eo penderet vita aut salus hominis, aut etiam interitus reipublicæ ; neque summus Pontifex in eo dispensare potest : et proinde hoc sigilli arcanum magis ligat quam obligatiojuramenti, voti, secreti, naturalis, &c., idque ex voluntate Dei positiva. -Dens, tom. 6, p. 219. SION. WHAT is the seal of sacramental confession ? Answer. It is the obligation or duty of concealing those things which are learned from sacramental confession.-Dens, vol. 6, p. 218. Can a case be given in which it is lawful to break the sacramental seal ? Answer. It cannot : although the life or safety of a man depended thereon, or even the destruction of the commonwealth ; nor can the Supreme Pontiff give dispensation in this : so that, on that account, this secret of the seal is more binding than the obligation of an oath, a vow, a natural secret, &c. , and that by the positive will of God. *- Dens, vol. 6, p. 219. In the Roman Catholic Calendar for 1845, p. 167 , we find that, preparatory to his Canonization, the MORAL SYSTEM of Liguori had been more than twenty times rigorously discussed by the Sacred Congregation of Rites, which decreed that IN ALL HIS WORKS, whether printed or inedited, not one word had been found worthy ofcensure ; whichdecree was afterwards confirmed by Pope Pius VII. This Liguori is Wiseman's pet Saint, and the following are his doctrines, viz. : — Respond 1. Sigillum hoc est obligatio juris divini strictissima in omni casu, etiam quo integri regni salus periclitaretur, ad tacendum, We answer 1 , That this seal is an obligation of divine right, most strict in every case, EVEN WHERE THE SAFETY OF A WHOLE

We shall soon see that, when it suits their own purpose, or the interests ofthe Church, the priests do not hesitate to break this Sacramental Seal of Confession.

2 WOULD BE AT STAKE, to observe silence, even after the death of the penitent, as to all things spoken in confession etiam post mortem pœnitentis, dicta | NATION in confessione (id est in ordine ad absolutionem sacramentalem) omnia, quorum revelatio sacramentum redderet onerosum, vel odiosum- Eigu- ( i. e. spoken in order to obtain saori, tom. 6, p. 276, n. 634. Quid igitur respondere debet Confessarius interrogatus super veritate, quam per solam confessionem sacramentalem novit? R. Debet respondere, se nescire eam, et si opus est, idem juramento confirmare.-Dens, tom. 6, p. 219. Quæritur an Confessarius interrogatus de peccato pœnitentis possit dicere se illud nescire, etiam cum juramento. Affirmandum cum communi, quam tenent D. Thomas suppl. q. 11. art. 1. ad 3. S. Anton. 3. p. tit. 17. cap. 22. Wig. tr. 13. n. 111. Holzm. num. 722. Pal. p. 5. § 3. num. 13. cum. Nav. Bon. Val. et Henriq. ac Lugo d. 23. num. 73. cum Vasq. (qui opinionem oppositam Gabrielis vocat erroneam) et aliis comun. Ratio affertur a D. Thom. loc. cit. qui dicit : "Homo non adducitur in testimonium, nisi ut homo, ideo... potest jurare se nescire quod scit tantum ut Deus; " (et hoc, etiamsi Confessarius rogatus fuerit ad respondendum non ut homo, sed præcipue ut minister Dei, prout recte aiunt Suarez et præfati auctores loc. cit. ) quia Confessarius nullo modo scit peccatum scientiâ quâ possit uti ad respondendum, unde juste asserit se nescire id quod sine injustitia nequit manifestare. Vide dicta 1. 3. n. 152. v. Hinc. Quid, si insuper rogetur ad respondendum sine æquivocatione? Adhuc cumjuramento potest respondere, se nescire, ut probabilius dicunt Lugo. n. 79. Croix. 1. c. cum Stoz. et Holzm. num. 722, cum Michel, contra alios. Ratio, quia tunc Confessarius reverâ respondet cramental absolution), the revelation ofwhichwould render the sacrament itself grievous or odious.- Liguori vol. 6, p. 276, n. 634. What answer, then, ought a Confessor to give when questioned con- cerning a truth which he knows from sacramental confession only ? Ans. HE OUGHTTO ANSWER THAT HE DOES NOT KNOW IT, AND, If neCESSARY, CONFIRM THE SAME WITH AN OATH.- Dens, vol. 6, p. 219. It is asked, whether the Confessor, interrogated concerning the sin of his penitent, can say that he does not know it, even with an oath. It is answered in the affirmative, in accordance with the common opinion which St. Thomas and others hold. The reason is adduced by the divine Thomas in the quoted place, who says : " A man is not adduced in testimony unless as a man, therefore he can swear that he does not know what he knows only as God ;" (and this holds good, although a Confessor may have been asked to give his answer not as man, but especially as minister of God, as Suarez and the before quoted authors rightly say,) because a Confessor in no manner knows a sin with a knowledge which he can use for the purpose of answering ; wherefore he justly asserts that he does not know that which without injustice he cannot manifest. Hence-What if he should be asked to answer without equivocation ? Even in that case he can answer with an oath that he does not know it ; as more probably Lugo, Croix, Stoz. et Holzm. with Michel, teach against others. The Reason is, because then the Confessor verily answers according to the oath made, which is always under- 3 secundumjuramentum factum, quod semper factum intelligitur modo quo fieri poterat, nempe manifestandi veritatem sine æquivocatione, sed sine æquivocatione illâ, quæ licite omitti poterat quoad æquivocationem vero necessariam, quænonpoterat omitti absque peccato, nec alter habet jus ut sine æquivocatione ei respondeatur, nec ideo Confessarius tenetur sine æquivocatione respondere.-Liguori, tom. 6, n. 646. Obj. Nullo casu licet mentiri, atqui Confessarius ille mentiretur quia scit veritatem : ergo, &c. R. Nego minorem ; quia talis Confessarius interrogatur ut homo, et respondet ut homo ; jam autem non scit ut homo illam veritatem, quamvis sciat ut Deus, ait S. Th. q. II, art. 1. ad 3, et iste sensus sponteinestresponsione, namquando extra confessionem interrogatur, vel respondet, consideratur ut homo.- Dens, tom 6, p. 219. Si sacerdos a magistratu interrogetur de iis quorum notitiam ex solâ confessione habuit, respondere debet se nescire, immo hoc ipsum jurare absque ullo mendacii periculo. Ratio est juxta Estium, quia nec mentitur, nec in equivoco ludit, qui ad mentem interrogantis respondet, at nihil nisi verum profert ; atqui ita se habet Sacerdos in prefato casu, namque ab illo non quærit Judex quid scit viâ confessionis quatenus Dei vices agit, sed quid noverit, quatenus homo, proindeque extra confessionem.-De la Hogue, tom. 1, p. 292. Quid si directe a Confessario quæratur, utrum illud sciat per confessionem sacramentalem ? R. Hoc casu nihil oportet re- | stood to be made in the manner in which it was possible to be made ; to wit, ofmanifesting the truth without equivocation, that is, without that equivocationwhich lawfully can be omitted. But as to thenecessary equivocation which could not be omitted without sin, the other has not a right that an answer should be given to him without equivocation, neither, moreover, is the Confessor bound to answer without equivocation.*-Liguori, vol . 6, n. 646. Objection. In no case is it lawful to tell a lie, but that Confessor would be guilty of a lie because he knows the truth ; therefore, &c. Answer. I deny the minor ; because such Confessor is interrogated as man, and answers as man ; but now he does not know that truth as man, although he knows it as God, says St. Thomas, and that is the spontaneous or natural meaning of the answer ; for when he is interrogated, or when he answers, outside confession, he is considered as man. Dens. vol. 6, p. 219. If a priest is questioned by a magistrate as to matters which he has learned from confession alone, he ought to reply that he is ignorant of them: nay, he ought to swear to it, which he may do without any danger of falsehood. It is added, on the authority of Estius, that in doing so he neither lies nor equivocates, since he frames a true reply to the intention of the person interrogating him ; because themagis- trate does not ask himwhat he knows from confession "in his character as God," but what he knows " in his characteras man" without confession. -De la Hogue, vol. 1 , p. 292. - What if a Confessor were directly asked whether he knows it through sacramental confession ? Answer. In this case he ought to

After reading this, who would believe any Roman Catholic on his oath?

A 2 ཏྭཱ 4 spondere : ita Stey. cum Sylvio ; sed interrogatio rejicienda est tanquam impia : vel etiam posset absolute, non relative ad petitionem di- cere, ego nihil scio," quia vox ego restringit ad scientiam humanam. Dens, tom. 6, p. 219. 66 Quid si quispiam peccata sua Confessario aperiat hâc intentione, ut Confessarium irrideat, vel ut eum pertrahat in societatem exequendi malam intentionem ? R. Non oritur sigillum, quia Confessio non est sacramentalis. Ita Romæ judicatum fuisse, refert Dominicus Soto, in casu quo quidam accesserat Confessarium intendens eum pertrahere in conjurationis crimen contra Pontificem. -Dens, tom. 6, p. 220. Denique indirecte ad sigillum reducuntur omnia, per quorum reve- lationem sacramentum redderetur odiosum juxta mores patriæ et temporum varietates : et ita Steyart de Poen. § 13. num. 1 , p. 226. Ex. Wig. animadvertit, aliqua uno tempore adversari sigillo, quæ alio tempore non habentur ut talia. -Dens, tom. 6, p. 222. Unde resolves, 1. Violatio hujus sigilli duplicem habet malitiam : sacrilegii, contra reverentiam sacramento debitam ; et inquisitiæ, ex pacto virtuali inter pœnitentem et confessarium de secreto isto servando omni casu. Dian. p. 5. t. 11. r. 2. ex. Fag. Kellis. etc. Neque hic datur parvitas materiæ. Dian. p. 5. t. 5. r. 8. ex Malder. Bald. etc. (Melius dicendum quod triplicem habeat malitiam, nempe sacrilegii contra sacramentum, infidelitatis gravis, cum ex parte confessarii intercedat onerosa, quamvis give no answer (so Steyart and Sylvius), but reject the question as impious : or he could even say absolutely, not relatively to the question, "I know nothing," because the word I restricts to his humanknowledge. -Dens, v. 6, p, 219. But if any one should disclose his sins to a Confessor with the intention of mocking him, or of drawing him into an alliance with him in the execution of a bad intention ? Answer. The seal does not result therefrom, because the confession is not sacramental. Thus, as Dominic Soto relates, it has been decided at Rome, in a case in which some one went to a Confessor with the intention of drawing him into a criminal conspiracy against the Pope. *- Dens, v. 6, p. 220. In fine, all things are reduced indirectly to the seal, bythe revealing of which the sacrament would be rendered odious, according to the changes of the country and the changes of the times ; and thus Steyart observes fromWiggers, that SOME THINGS ARE AT ONE TIME OPPOSED TO THE SEAL, WHICH AT ANO- THER TIME ARE NOT CONSIDERED AS SUCH.-Dens, v. 6, p. 222. Whence you will resolve, 1. The violation of this seal involves a twofold_wickedness : of sacrilege against the reverence due to the sacrament, and of injustice , from the virtual compact between the penitent and the confessor concerning the observance of secresy in every case. Neither is the insignificance of the matter here to be taken into account. (We say more justly that it possesses a threefold wickedness, viz. , the sin of sacrilege against the sacrament ; of grievous unfaithfulness, since, onthe

Liguori, in vol. 6, p. 276, n. 634 ; and Dens, in vol. 6. p. 219, both declare that

the seal never can be broken, " nor can the Pope give dispensation in this " (vide page 1) . We see, however, from Dens, vol. 6, p. 220, that they show very little compunction in violating this most explicit law whenever they wish. 5 tacita, promissio secretum servandi ; | part of the confessor there intervenes a weighty, though tacit, promise of keeping the secret ; also of detraction, if the sin be not public. ) -Liguori, v. 6, p. 276, n. 635. item detractionis, si peccatum non sit publicum. Ita Spor. Roncagl. Croix, et alii communiter.)-Liguori, tom. 6, p. 276, n. 635. An Confessarius narrans peccata, quæin confessione audivit, agit, contra sigillum ? R. Si nullo modo, nequidem in generali, peccator seu persona possit agnosci, neque etiam ullum præjudicium ipsi ex eo obvenire possit, non agit contra sigillum, quia sigillum habet relationem ad pœniten- tem sive ad peccatorem. Dens, tom. 6, p. 222. - Does a Confessor, narrating the sins which he has heard in confession, act contrary to the seal ? Answer. If the sinner or person can by no means be discovered, not even in general, nor any prejudice to himself happen therefrom, he does not act contrary to the seal, because the seal has reference to the penitent or sinner. -Dens, v. 6, p. 222. Propterea provide Doctores mo- Wherefore the Doctors provinent ab hisce narrationibus absti- dently advise that we should abstain nendum, quando nulla utilitatis from these narrations, when not causa movet, propter scandala, dum moved by reason of utility, * on acpopulus existimat Confessarium re- count of the scandal, were people cordari singulorum peccata : et to suppose that the Confessor recolpropter periculum remotum et sus- lected the sins of each individual : piciones aliorum. Narrat Medina, lib. 2, cap. 4, Confessarium sic manifestâsse personam adulteram, dum primo dixerat, primam pœnitentem fuisse confessam adulterium, postea imprudenter nominavit personam, quæ ejus prima poenitens fuerat. Quapropter etiam in petendo concilio præstat casum simpliciter proponere, non declarando illum sibi in confessione occurrere. Dens, tom. 6, p. 222-3. Quinam obligationem sigilli sacramentalis contrahunt? R. Omnes illi ad quos pervenit notitia ex confessione, mediate vel immediate, licite vel illicite. and on account of the remote danger and the suspicions of others. Medina tells us, that a Confessor had thus discovered on an adultress, first, by saying that his first penitent had confessed an adultery, and afterwards imprudently naming the person who had been his first penitent. Wherefore, even in asking advice, it is better to state the case simply, without declaring that it has occurred to him in confession. -Dens, v. 6, p 222-3. . Whatpersons contract the obligation of the sacramental seal ? Answer. All those who have got their knowledge from confession, mediately or immediately, lawfully or unlawfully. Hoc modo tenentur sigillo inter- In this manner interpreters in pretes in confessione, et illi, qui confession are bound by the seal, circa confessionale considentes ali- and those who, sitting about the quid per accidens audiunt. Peccant confessional, accidentally hear any autem illi, qui voluntarie auscultant | thing. But they commit sin who

We have already called attention to the very stringent obligation of the seal,

-but here, we see, a mere consideration of utility enables a Confessor to divulge what was considered an inviolable secret. 6 vel audiunt. Similiter illi tenentur sigillo, quibus Confessarius sine licentiâ pœnitentis revelavit.-Dens. tom . 6, p. 231 . Resp. 2. Ad sigillum tenentur omnes, ad quos quomodocumque notitia sacramentalis confessionis pervenit : qualis est I., Confessarius, qui, si de auditis in confessione rogetur, potest negare etiam, si opus est, cumjuramento, subintelligendo, quod possit dicere, vel potius (ut dicit cardin. de Lugo d. 23), quod sciat scientiâ utili ad respondendum interroganti extra confessionem. Imo, si peccatum suum salvo sigillo non possit confiteri, debet omittere, quia sigillum strictius obligat quam integritas confessionis. Liguori, tom. 6, n. 645. voluntarily listen or hear. In like manner they are bound by the seal, to whom the Confessor has revealed without the license of the penitent. -Dens. v. 6, p. 231 . it It is answered, 2, That all are bound to the seal, to whom a knowledge of the sacramental confession comes, conveyed in whatever way may: such is 1st, the Confessor, who, if he be asked concerning things heard in confession, can deny that he knows them, even, if it be needful, with an oath, by understanding what he may be able to mention, or rather, what he knows with a knowledge useful for answering, being interrogated out ofconfession. Yea, if his own sin could not be confessed with an unbroken seal, he ought to omit it, because the seal more strictly binds than the completeness of confession.-Liguori, v. 6, n. 645. After stating that a penitent can give either a written or verbal license to a Confessor to disclose what he has heard in that penitent's confession, the following objection is raised, and answered in a manner which, no doubt, will be very satisfactory to all Confessors. Obj. Mali sacerdotes possent sic abuti sigillo, dicendo se habere licentiam. R. S. Th. q. II. a. 4. ad. 3. incumbit eis probatio receptæ licentiæ ; sed creditur Confessario juranti , se obtinuisse licentiam a pœnitente. La Croix, lib. 6, n. 1969. Objection. Bad priests could thus abuse the seal by saying they had liberty. St. Thomas answers, it is incumbent on themto prove that they have received the license : but a Confessor is believed when he swears he has obtained license from the penitent. -La Croix, vol. 6, n. 1969. Notant etiam Du Jardin sec. 9. § 3. n. 5. Suarez d. 24. § 4 n. 12, et alii , pœnitentem posse aliquando obligari ad similem aliquam licentiam concedendum alias non absolvendum.or -Dens. tom. 6, p. 282. --- Du Jardin also, and Suarez, Antoine, and Sylvius, remark, that a penitent can sometimes be compelled to concede some such license, OTHERWISE be NOT absolved.- Dens. v. 6, p. 232. IV. Non opus esse, ut habeatur in IV. It is not necessary that it scripto. Suar. Fagund. ll . cc. Imo, (the license) should be had in si dubium sit an Confessor cum writing. If it be doubtful whether licentiâ locutus fuerit , sacerdoti | the Confessor may have spoken with

This admits that Confessors do reveal without the permission of penitents.

" They search the secrets of the house, and so Are worshipp'd there, and feared for what they know." 7 potius quam poenitenti credendum, | the permission of the penitent, the ex Graff. et Henr. affirmat Dian. 1. c. r. 4, vel etiam quam hæredibus ; v. gr. si ex licentiâ defuncti revelet restitutionem abiis faciendam. Tann. et Mald. , qui tamen monent, eo casu, non esse dicendum eam deberi ex delicto, sed solum, quod talibus tantum dari voluerit, satiusque suaderi moribundo ut talia secreto codicillo hæredibus injungat. Vide Dian. 1. c. r. 32.- Liguori, tom. 6, n. 651 , q. IV. An Confessario licitum est uti scientiâ acceptâ ex solâ confessione sacramentali alterius ? Quamvis semper sit illicitum frangere sigillum, quæritur tamen ; utrum sit contra reverentiam sigilli, agere aliquid vel omittere aliquid ex illâ scientiâ, quod alias Confes- sarius non fecisset ? Ad quod respondetur ad aliquando esse contra sigillum, aliquando non esse. Quandonam est contra sigillum uti scientiâ confessionis ? R. Quando subest periculum, ne aliquid directe vel indirecte reveletur de confessione personæ cognitæ. Imo quamvis nullum tale periculum apparet, neque etiam sciatur Confessarium uti scientiâ confessionis, si equidem illud cederet in gravamen verum vel apprehensum pœnipriest is to be believed rather than the penitent ; or rather than even the heirs ; for example, if, from the license of the dead, he reveal that restitution should be made by them ; but, however, some other divines advise in that case, that he should not say that it was due from their fault, but only that, he wished that it should be given to such purposes ; and that it would be better to persuade the dying person that he should impose such things upon his heirs by a secret codicil. -Liguori, vol. 6, n. 651. q. IV. Is it lawful for a Confessor to avail himselfofthatknowledgewhich he has acquired solely from the sa- cramental confession of another ? Although it is always unlawful to break the seal, however it is inquired, whether it is contrary to the reverence of the seal, to do any thing, or to omit anything, on account of that knowledge, which the Confessor could otherwise not have done ? To which it is answered, It is sometimes contrary to the seal, and sometimes NOT. * Whenis it contrary to the seal to make use of the knowledge of confession ? Answ. When it is attended with danger; lest anything be revealed directly or indirectly respecting the confession of a known person. Nay although no such danger appears, and although it be not known that the confessor avails himself of the knowledge of confession ; yet, if it

We are told in Dens, vol. 6, p. 219, and Liguori, vol. 6, p. 276. n. 634, that the seal can never be broken ; but here we are informed it may be broken whenever a

Confessor pleases, or that it suits his purpose, provided generally that he does not do it in a way that would render confession odious. However, when any unpleasantness does arise from his making use of knowledge acquired in the confessional, he has only to swear that the penitent gave him license ; and although the penitent swears to the contrary, "the priest is to be believed rather than the penitent. "-Vide Dens, v. 6, p. 232 ; Liguori, v. 6, n. 651. q. IV.; La Croix, lib. VI. n. 1969. Also, Du Jardin, Suarez, Antoine, and Sylvius say that a penitent can sometimes be COMPELLED TO CONCEDE A LICENSE, OR OTHERWISE NOT BE ABSOLVED.— Dens, vol. 6, p. 232. 8 tentis vel complicis, ageretur contra sigillum, in quantum confessio sic posset reddi odiosa : v. g. si Confessarius ex solâ cognitione confessionis neget pœnitenti vel complici testimonium morum. -Dens, tom. 6. p. 235. might turn out to be a real or apprehended grievance to the penitent or his accomplice, it would be acting contrary to the seal, inasmuch as confession would thus be rendered odious : for instance, if a Confessor should from the sole knowledge of confession deny a penitent or his accomplice a testimonial ofmorals. *- Dens, v. 6, p. 235.

4. Quando plures -v. gr. studiosi, 4. When many persons-for exvel aulicti, etc. -tenentur ferre testi- ample, students, courtiers, &c. —are monium confessionis, Confessarium bound to produce a testimonial of teneri id dare, etiam iis, quos non having attended confession, the absolvit, docit Coninck. disp. 6. Confessor is bound to give that, d. 1. Fagundez et Dian. p. 3. tr. 15. even to those he does not absolve r. 22, tum ne id negando prodat First, lest by refusing he might aliquo modo sigillum, et poeniten- betray in some inanner the seal and tem ; tum quia dando non mentitur the penitent. Secondly, because cum tantum testetur ss confessum. by giving it he does not lie, since he Verum Bonac. d. 5, q. 6. p. 4, et only bears testimony that he conCardin. de Lugo, d . 23. s. 4, docent fessed. But Bonac, &c. , teach that tali schedam negare non esse contra to deny a certificate to such, would sigillum. Idemque concedit Avers, not be an infringement of the seal. p. 18. s. 3, si non constet poeniten- And Avers concedes the same, ifit tem accessisse ad hunc Confessarium be not known that the penitent aptum quia nihil dicit, sed tantum non proached to the Confessor ; First, approbat testimonio positivo con- because he says nothing, but only fessionem, ad quod non tenetur, nec does not prove the confession by quidquam facit, ex quo possint cog- positive testimony, to which he is nosci delicta pœnitentis ; tum quia alias via aperiretur fraudibus, et multi improbi parochos in paschate deciperent ; tum quia potest esse consuetudo ut scribatur absolutum esse quod falsum erit, si scribat, et si omittat, sigillum franget ; tum quia scandalosum erit et iniquum, publicæ meretrici perseveranti (uti et occulto peccatori, sic pallianti suam iniquitatem) testimonium dare confessionis ; neque confessario imputandum erit, quod eum positive non defendat. not bound, neither does he do any thing from which the sins of the penitent could be known. Secondly, because otherwise a way would be openedforfrauds, and many wicked persons would deceive_the_parish priests at Easter. Thirdly, because he establishes a custom, that he may certify in writing that the penitent was absolved, which will be false if he write it, and, if he omit to do so, he will break the seal. Lastly, because it will be scandalous and unjust to give a testimonial of confession to a public courtezan continuing in sin (as also to a concealed sinner, thus palliating his iniquity), neither will it be imputed

Testimonial. Masters and magistrates read this, and learn what value to set upon "a character from the priest. " It is not worth the piece of paper it is written upon.

9 Probabilius est et communius, quod, si in schedulâ scriptum sit poenitentum tantum esse confessum schedula sit concedenda ; ut tenent Laymann de Pœnit. cap. 14. n. 8. auctor de offic. Conf. apud Croix, q. 3. Sporer de Pœnit. c. 7. n. 839, et Diana, quia negare schedulam, idem esset ac indirecte revelare eum non esse rite confessum. Et hoc est contra Bonac. qui ait negandum esse et contra Lugo qui cum Henr. dicit posse negari, quia, licet confessarius non possit revelare peccatum, non tenetur tamen testimonio positivo illius confessionem approbare. Sed huic rationi non acquiesco ; quia, esto non teneatur cooperari approbationiillius confessionis, tenetur tamen vitare indirectam revelationem, quæ, negatâ schedulâ, vitari non potest : secus vero, si confessarius in schedulâ deberet scribere pœnitentem non solum esse confessum, sed etiam absolutum ; quia, cum mendacium sit intrinsice malum, nunquam proferri potest, ut communiter docent DD. Lugo. d. 23. num. 87. Roncagl. Laym. II. cc. Si tamen schedulæ essent jam typis editæ, quibus asseriturabsolutioimpertita, videtur probabile (ut aliqui recentiores dicunt) tradi posse confessis non absolutis, saltem si publice petant, quia tunc confessarius nullum profert, aut scribet mendacium, sed tantum materialem actum operatur, talem schedulam tradendo. -Lig. tom. 6, n. 639. to the confessor that he did not positively defend him. It is moreprobably andcommonly held, that if in the parchment it be only written that the penitent confessed, that testimonial may be granted, as Laymann and many others hold ; because, to deny the certificate would bethe same as indirectly to reveal that he was not duly confessed. And this is against Bonac. , who says that it can be refused, and against Lugo, who, with Henr. says that it can be denied ; because, although a Confessor cannot reveal a sin, however he is not bound to prove with positive testimony his confession. BUT TO THIS REASON I DO NOT GIVE MY ACQUIESCENCE because, although he is not bound to co-operate to the truth of that confession, however, he is bound to avoid an indirect disclosure, which, if the certificate be denied, cannot be avoided, But otherwise, if the Confessor ought to write in the parchment, that the penitent not only confessed, but was absolved ; because, since a lie is intrinsically evil, it can never be told, as the doctors generally teach ; but if the certificates be now printed, in which it is asserted that absolution was given, it appears probable (as some more recent say) , that they may be given to those who have confessed, but who did not_receive_absolution, at least if they be sought publicly, because then the Confessor tells or writes no lie, but only performs a material act in giving such a certificate. -Lig. v. 6, n. 639. Here follows a curious and most ingenious disquisition as to whether priests, guilty of grave offences, can be removed from their offices : also whether the Communion can be denied to unrepentant sinners in certain circumstances. Omnia hæc diligentius sunt dis- | All these things must be more cutienda. Dubitatur 1. An superior carefully discussed . It is doubted ob peccatum auditum in confessione 1. Whether a superior, on account possit amovere subditum ab officio . of a sin heard in confession, may 10 Affirmat Sambovius tom. 3. caus. 18. Idque prius docuit divus Thomas Quodlib. 5. quæst. 7. art. 13. modo absit revelatio peccati, sic dicens : Si ergo amotio subditi ab administratione possit inducere ad manifestandum peccatum in confessione auditum, vel ad aliquam probabilem suspicionem habendam de ipso, nullo modo prælatus deberet removere. Si vero per amotionem peccatum nullatenus manifestaretur, tunc aliâ occasione acceptâ, posset subditum ab administratione removere, et de beret hoc facere cum debitâ cautelâ. -Lig. tom. 6, n. 656. remove his subject from office. Sambovius affirms that he can, which also the divine Thomas hath before taught, provided that there is no disclosureofsin, thus saying, "Iftherefore, the removal of a subject from office can lead to the manifestation of sin heard in confession, or to the entertaining of some probable suspicion concerning him, by no means should the prelate remove him. But if, by removal, in no way would the sin be made known, then another occasion being taken, he can remove the subject from office, and he ought to do this with due caution.-Lig. v. 6, n. 656. Dubitatur III. An Confessarius It is doubted, III. Whether a possetcommunionem denegare pœni- Confessor can deny communion to a tenti, cui prius negavit absolutionem penitent to whom, as unfit, he had tanquam indisposito, si ille post hæc before refused absolution, if he, occulte communionem petat. Prima after these things, secretly seek Sententia affirmat. Secunda tamen communion. The first opinion af- vera sententia negat ; et hanc tenent firms that he can. However, the Sanchez loc. cit. n. 5. Cardinalis de second true opinion denies it ; and Lugo d. 25. n. 126. Laymann c. 14 this Sanchez and many others hold ; n. 22. Bonacina p. 5. num. 17. the reason is, because such a denial Sporer, num. 869. Mazzotta, c. 3. ofthe sacrament or admonition would q. 5. Ratio, quia hujus modi denega- render confession odious, not only tio sacramenti vel monitio confes- to penitents unlawfully seeking it, sionem redderet oniosam, non solum but also to others, who, if they pœnitentibus illicite petentibus, sed knew that the Confessor could by etiam aliis, qui, si scirent quod con- any means use the knowledge acfessarius posset aliquando uti notitiâ quired in confession, would easily be confessionis, facile absterrerentur a frightened awayfrom the sacrament sacramento pœnitentiæ. Hæc sen- of penance. This opinion in the pre- tentia hodie omnino est tenenda ex sent day should by all means be held supra citato decreto Innocent XI. according to the above- mentioned quo vetatur quilabet notitiæ confes- quoted decree of Innocent XI. , who sionis usus, ex quo sequatur quale- forbids any use of the knowledge of cumque pœnitentis gravamen. Vide confession, from whichany loss whatnum. anteced. 626.—Lig. tom. 6, soever would follow to the penitent n. 658. -Lig. v. 6, n. 658. Here the Saint instructs Confessors how to deceive invalids or the dying though Confessors are always supposed to be acting in the capacity of God!! Approbo tamen id quod dicit idem Roncagl. ibid q 5. cum de Lugo dist. 22. n. 116. quod si pœnitens indispositus minitetur Confessario ob negatam absolutionem, bene poterit However, I approve that which the same Roncagl. says, That if an indisposed penitent threaten a Confessor on account of absolution denied, the Confessor can justly fly 11 from him, and not return , because, in that case, these threats are not a sin made known for the purpose of obtaining absolution, but a sin committed in confession, * which does not require the seal. But that flight is only allowed to a Confessor, if, by flying, he does not give to others the suspicion of a denied absolution ; because if he would give that, he Confessarius ab illo aufugere, et non redire, quia tunc illæ minæ non sunt peccatum manifestatum ad absolutionem obtinendam, sed peccatum in confessione commissum, quod sigillo non gaudet. Sed ea fuga tantum permittitur Confessario, si fugiendo non ingerat aliis suspicionem negatæ absolutionis ; quod si eam ingereret, posset recitare aliquam orationem, non jam intendendo deceptionem can recite some speech, not intendpœnitentis, sed solam liberationem ing to deceive the penitent, but only ab illâ vexatione, quamvis pœnitens to obtain freedom from that trouble, se decipiat credens illam orationem ALTHOUGH THE PENITENT MAY DEesse formam absolutionis. Vide CEIVE HIMSELF, BELIEVING THAT dicta de Sacram. 1. 6. n. 39. v. E DECLARATION TO BE THE FORM OF —Lig. tom. 6, n. 659. ABSOLUTION. -Lig. vol. 6, n. 659. Quando nam licitum est uti scientiâ in confessione acquisitâ ? converso.-- R. Quando peccator nullo modo manifestatur, nullum quoque gravamen ei aut alteri generatur, nihil denique intervenit quod odiosam reddit confessionem. -Dens, tom. 6, p. 238. ON MIXED An autem conditio educandi prolem in hæresi, v. g. ut filii sequantur patrem hæreticum in suâ sectâ, et filiæ matiem Catholicam, repug- net substantiæ matrimonii ? R. Observat Daelman quod si pars Catholica sub tali conditione iniens matrimonium, directe intenderet educationem prolis in hæresi, invalidum foret matrimonium : unde supponitur, inquit, quod duntaxat se obliget quod talem educationem non sit impeditura. When is it lawful for the Confessor to make use of the knowledge acquired in confession ? Answer. When the sinner is by no means discovered, also when no grievance is occasioned to him or to another ; in fine, when nothing intervenes to render confession odious. -Dens, v. 6, p. 238. MARRIAGES. Butis the condition of educating the offspring in heresy repugnant to the substance ofmatrimony, namely, that the sons may follow their here- tical father in his sect, and the daughters their Catholic mother ? Ans. Daelman observes, that if the Catholic party entering matrimony under such condition directly intended the education of her offspring in heresy, the marriage would be invalid ; whence it is supposed, he says, that she only obliges herself not to prevent such education. After giving the opinions of other divines, Dens proceeds as follows :- Irrita interim est hujusmodi sti- | In the meantime, this kind of pulatio, cum repugnet obligationi stipulation is null, since it is repugparentum ; et licet aliqui conentur nant to the obligation of parents ; This is a very nice distinction indeed. And thus they make bastards of the offspring of all mixed marriages. 12 tale pactum excusare, dum pars and although some endeavour to Catholica tantum se obligat ad per- excuse such compact, whilst the Camittendum talem educationem ex tholic party only obliges herself to causâ vitandi majoris mali in com- permit such education, for the sake munitate ubi Catholici et hæretici of avoiding greater evil in a compermixti vivunt : attamen dicendum munity where Catholics and heretics cum Pontio, Braunman, et Reiffen- live mingled together : however, we stuel, simile matrimonium cum ex- must say with Pontius, &c. , that such presso aut tacito pacto, vel sub con- marriage, with express or tacit comditione, " ut vel omnes vel aliqua pact, or under the condition "that proles, v. g. masculæ educenter in either all, or any of the children, sectâ patris hæretici," semper et for instance, the males be educated ubique esse illicitum, iniquissimum in the sect of their heretical father," et graviter peccaminosum contra is ALWAYS and EVERYWHERE UNnaturalem parentum obligationem, lawful, most iniquitous and grievac contra jus divinum et ecclesiasti- ously sinful against the natural cum: Etenim quivis parentum tene- obligation ofparents, and against tur ex pietate curare ut proles in the divine and ecclesiastical law ; verâ fide educetur, mediaque ad sa- for every parent is bound piously to lutem necessaria acquirat : ergo non take care that her offspring be edupotest pacto se obligare quo permit- cated in the true faith, and acquire teret educationem prolis in sectâ damnabili. Nec contra faciunt usus et consuetudo palam in pluribus locis existentes : nam pactum hoc est contra jus divinum, contra quod consuetudo etiam immemorialis nihil operatur.-Dens, tom. 7, p. 144, 5 . Nota quod si Catholicus scienter contrahat matrimonium cum parte hæreticâ, non possit ex eo capite se ab eâ separare, quia renunciavit juri Divortii : excipe tamen nisi hæreticus conversionem suam promisisset, nec staret promissis : item si Catholicus sciat sibi imminere periculum amittendæ fidei ex cohabitatione cum hæreticâ. -Dens, tom. 7, p. 180. the necessary means for salvation : therefore she is bound by no obligation to permit the education of her offspring in a damnable sect. * Nor does usageand custom openly existing in several places make against this ; for this compact is against divine law, against which even immemorial custom operates nothing.-Dens, v. 7, p. 144, 5. Note, that ifaCatholic knowingly contract marriage with a heretic, he cannot on that head separate himself from her, because he has renounced the right of divorce ; except, however, unless the heretic promised her conversion, and would not stand to her promise ; also, if the Catholic knows that he is in imminent dangert of losing thefaith by cohabiting with a heretic.-Dens, v. 7, p. 180. Similiter Sanchez existimat in In like manner, Sanchez is of copulâ fornicariâ partis Catholicæopinion, that when a Catholic comcum hæreticâ reperiri malitiam con- mits fornication with a heretic, there

Thus, ifthe Hierarchy were established in England, and the Canon Law introduced into these countries, all the children from every mixed marriage would be

obliged to be brought up as Roman Catholics, or else be declared illegitimate. Let us look at Prussia and take warning in time. † Danger. That is, even ifthere was no agreement before marriage ; and thus they make bastards of the offspring of all mixed marriages. 13 tra religionem ; quia, quamvis vali- | is found in the act, a malice against dum sit matrimonium cum parte hæreticâ, per se tamen est illicitum, et dedecus religionis, item ob periculum perversionis, educationis prolis in hæresi, quæ rationes militant etiam in copula fornicariâ. -Dens, tom. 7, p. 196, 7. religion; because, although the marriage of a Catholic with a heretic is valid, it is, however, in itself invalid, and a disgrace to religion, as also on account of the danger of perversion, and of educating the offspring in heresy, WHICH REASONS MILITATE EVEN IN FORNICARIOUS* COPULATION.-Dens, v. 7, p. 196,7. LIGUORI TEACHES THAT IT IS LAWFUL TO CONCEAL OR DISSEMBLE THE FAITH. IN his Second Book, Treatise First , he treats of the mysteries and obligation of faith ;-in Chapter Third, he goes on to treat of concealing, dissembling, and even denying the faith . It is asked, whether it is lawful to deny the faith, or to profess a false one ?—He answers,— "Resp. Nullo casu licet, sive voce, sive alio signo fiat, dicente Christo : Qui negaverit me coram hominibus, etc. Interim vero, etsi licitum non est mentiri, seu simulare quod non est, licet tamen dissimulare quod est, sive tegere veritatem verbis, aliis vel signis ambiguisetindifferentibus, ob justam causam, et cum non est necessitas fatendi. Est comm. S. Thom. Kon. dis. 15. dub. 2 n. 9. Laym. 1. 2. t. i. c. 11.” " Qui rogatus seu privatâ seu publicâ auctoritate vel tacet, vel respondet obscure, vel ait se nolle respondere ; se jure non rogari, non teneri se nec velle aliis dicere quid ipse credat, ac simili modo tergiversatur, non videtur negare fidem, sed nolle prodere. Unde, si sic possit molesta inquisitione liberari, licet, ut habet Kon. 1. c. generatim enim verum non est, quod interrogatus ab auctoritate publicâ teneatur positive fidem profiteri, nisi quando id neces- "In no case is it lawful, whether it be done by voice or any other sign, Christ having said, " He who hath denied me before men,' &c. In the meanwhile, indeed, though it is not lawful to lie, or to feign what is not, HOWEVER, IT IS LAWFUL TO DISSEMBLE WHAT IS, OR TO COVER THE TRUTH WITH WORDS, or other AMBIGUOUS and DOUBTFUL signs, for a just cause, and when there is not a necessity of confessing." " He who, being asked either by private or public authority, is silent, or answers obscurely, or says that he does not wish to answer that he is notjustly interrogated—that he is not bound, nor does he wish to speak to others what he himself may believe, and in like manner tergiversates, does not appear to deny the faith, but is unwilling to be tray it. Whence, if thus he may be able to deliver himself from a troublesome investigation, IT IS

His holy horror of heresy carries him so far as to pronounce it more sinful to commit fornication with a Protestant than with a Roman Catholic girl. No doubt these Divines speak from experience ! We hope, therefore (though no advocates for immorality of any kind) , that when young Roman Catholics feel their blood too hot, they will, for their souls' sake, recollect the distinction.

14 sarium est, ne præsentibus videatur | LAWFUL; for, generally it is not fidem negâsse." Kon. d. 15. dub. 2. Navarr. Azor. Sanch. Bec. c. 9. quæst. 4. ( Hâc de vide propos. 8. inter damnatas ab Innocent XI.) true that he who IS INTERROGATED by public authority is positively bound to profess the faith,* unless when that is necessary, lest he may appear to those present to deny the faith." He now considers the case of a Romanist not asked concerning his faith. "Cum non rogaris de fide, non solum licet, sed sæpe melius est ad Dei honorem, et utilitatem proximi, tegerefidem quam fateri : ut si latens inter hæreticos plus boni facias ; vel siex confessione plus mali sequeretur, verbi gratiâ, turbatio, neces, exacerbatio tyranni, periculum defectionis, si torquereris. Unde temerarium plerumque est offerre se ultro. S. Th. Sanch, Laym. c. 11. n. 2." 66'When you are not asked concerning the faith, not only is it lawful, but, often more conducive to the glory of Godand the utility of your neighbours to cover the faith than to confess it ; for example, IF CONCEALED AMONG HERETICS you may accomplish a greater amount of good-or, if from the confession of the faith more of evil would follow-for example, great trouble, death, the hostility of a tyrant, the peril of defection, ifyou should be tortured : whenceit is often rash to offer one's self willingly." Observe how Popery adapts itself so as to bamboozle the people of every country, viz. :— "In Germaniâ audire conciones "In Germany, t to hear the serhæreticorum , deducere funus, assis- mons of heretics--to attend at a tere baptismo pro patrino, non habentur signa professiva fidei, vel cummunionis cum hæreticorum sacris. Filliuc. Azor. Sanch. ll . cc. Unde seclusis aliis, v. gr. scandalo, periculo, prohibitione, etc. si exjustá causâ fiant, licent. " funeral to act as sponsor for a child in baptism, are not esteemed signs of professing the faith, or of communion with the religious offices of heretics. Whence, other things apart, viz. , scandal, peril, prohibition, &c. , if they may be done for a good cause, THEY ARE LAWFUL." ON EQUIVOCATION IN GENERAL. IN treating on the subject of oaths, this approved Saint (Liguori) asks, in the fourth question, if it is lawful to use EQUIVOCATION in an oath. He replies by saying, that there are two general reasons for swearing with equivocation. First, for a just cause. Secondly, without a just cause. But Christ says, "Whosoever shall deny me before men, him will I also deny before my Father which is in heaven. " And how did Paul act when he was examined in public, and was in danger of death ? f Mark ! in Germany these are not sins, but elsewhere they are. 15 In Number 151, he first quotes the opinion of Sanchez and others, and afterwards gives his own views. "Resp. Jurare cum æquivocatione, quando justa causa est, et ipsa æquivocatio licet, non est malum : quia, ubi estjus occultandi veritatem, et occultatur sine mendacio, nulla irreverentia fit juramento. Quod si sine justâ causâ fiat, non erit quidem perjurium cum saltem secundum aliquem sensum verborum, vel restrictionem mentalem verum juret ; erit tamen ex genere suo mortale contra religionem, cum sit gravis irreventia, ad alterum in re gravi decipiendum, usurparejura- Ita communiter DD. Sanch. lib. 3. cap. 6, Bon. p. 12, Laym. cap. 13." mentum. "To swear with equivocation, when there is a just cause, and equivocation itself is lawful, IS NOT EVIL ; because, where there is a just cause for concealing the truth, and it is concealed without a lie, no detriment is done to an oath ; but if it is done without a just cause, it will not indeed be a perjury ; since, according to one sense of the word, or mental restriction , he swears true ; however, it will be, OF ITS OWN NATURE, a mortal sin against religion, since it will be a great irreverence* to take an oath to deceive another in a grave matter. ” We shall now submit the " First Principles of Equivocation" by (Saint ?) Liguori ; and then proceed to give a few cases (by way of illustration) as we find them stated by the Saint himself. First, to swear with equivocationfor a just cause, is, he says, undoubtedly lawful. "Ad majorem claritatem pro hîc dictis, et dicendis in hâc materiâ tam difficili, plura sunt distinguenda. Primo loco distinguendum, aliam esse amphibologiam, sive equivocationem ; aliam restrictionem men- talem. "Amphibologia triplici modo esse potest. I. Quando verbum habet duplicem sensum, prout, volo significat velle, et volare. II. Quando sermo duplicem sensum principalem habet, v. gr. Hic liber est Petri ; significare potest quod Petrus sit libri dominus, aut sit libri auctor. III. Quando verba habent duplicem sensum, unum magis communem, alium minus, vel unum literalem, alium spiritualem , ut verba illa quæ dixit Christus de Baptistâ : Ipse est Elias. Et Baptista dixit : Ego non sum Elias. " His positis, certem est et com-

Irreverence, ―That is, it would be as don't stick at a trifle.

" For the clearer understanding of what is said here, and to be said in this very difficult question, many distinctions are necessary. In the first place, we are to distinguish, that one is " double speaking, " or equivocation, and the other is mental restriction (or reservation). "Double speaking can be used in a threefold manner :-I. When a word has a double sense; for example, volo signifies to wish, and, to fly. II. When an expression has a double principal meaning, as, This is Peter's book, can signify either, that Peter is the owner, or the author, of the book. III. When words have a double sense, one more common, the other less common, or one literal and theother spiritual, as arethese words which Christ spake ofthe Baptist, ' He is Elias , ' and the Baptist said, ' I am not Elias.' " THESE THINGS BEING ESTABwell to avoid it ; but, if hard pressed, 16 mune apud omnes, quod ex justâ | LISHED, IT IS A CERTAIN ANDA COMMONOPINION AMONGSTALL DIVINES THAT, FOR A JUST CAUSE, IT IS LAWFUL TO USE EQUÍVOCATION IN THE PROPOUNDED MODES, AND TO CONFIRM IT (EQUIVOCATION) WITH AN OATH. Thus Less. and many others say, That simulation is useful, and on an occasion to be used; which St. Thomas explaining, says, that St. Jerome uses the comprehensive term ofsimulation for any sort offeign ing. The reason is, because, on the one hand we do not deceive a neighbour, butpermit him to be deceived for a good cause : on the other hand, we are not bound to speak so that others may understand us, if a just cause exists. But, ajust cause is anyhonest end in order to preserve good things for the spirit, or useful things for the body." causâ licitum sit uti æquivocatione modis expositis, et eam juramento firmare. Ita Less. 1. 2. c. 41. n. 47. Card. diss. 19. n. 35. Salm. tr. 17. | de Juram. cap. 2. n. 115. ex S. Hieron. c. 22. q. 2. qui dicet, Utilem simulationem, et in tempore assumendam; quod explicans S. Th. 2. 2. q. 111. art. 1. ad 2. ait : S. Hieronymus utitur largo nomine simulationisproquacumquefictione. Ratio, quia tunc non decipimus proximum, sed ex justâ causâ permittimus ut ipse decipiatur ; ex aliâ parte non tenemur ad mentem aliorum loqui, si justa causa subsit. Justa autem causa esse potest quicumque finis honestus ad servanda bona spiritui, vel corpori utilia." Salm. ibid. n 109. cum Val. Sanch. pont. et Leand. 2nd. To swear with equivocation, without a just cause, is, hesays, only a venial sin. "Ratio hujus probabilioris sententiæ est, quiain hujusmodi juramento jam adsunt veritas et justitia : deficit tantumjudicium sive discretio, cujus deficientia non est nisi venialis. Nec obstat quod ait Viva, scilicet, quod taliter jurans exercite invocat Deum ad testificandum falsum, nam reipsâ invocat ad testificandumverum, juxta suum sensum, quamvis permittit ex justâ causâ, ut alter ex suâ incuriâ, vel inadvertentiâ decipiatur." " The reason of this more probable opinion is, because in such an oath, already truth and justice are present, onlyjudgment or discretion is wanting, which deficiency is only venial ; neither does what Viva says afford any obstacle to this opinion, namely, that a person swearing in such a manner invokes God to witness a falsehood, for he in very deed invokes God to witness what is true according to his own sense, although he permits, for ajust cause, that another either through want of care or inad- vertency should be deceived." We now proceed to instances of equivocation and mental restriction, by way of illustration :- "II. Reus, aut testis,, a judice "The accused, or a witness not non legitime interrogatus, potest properly interrogated, can swear that jurare se nescire crimen quod reverâ he does not know a crime which in scit ; subintelligendo nescire crimen | reality he does know, by understand-

Oaths are never administered except to assist us in obtaining or “preserving good things ;" therefore " a just cause exists" on all occasions when an oath is required.

Ergo, whenever we have occasion to take an oath, we need not hesitate about perjury, but may practise a little of what is technically phrased " hard swearing." 17 de quo legitime possit inquiri, vel | ing that he does not know the crime nescire ad deponendum." concerning which legitimately he can. be inquired of, or that he does not know it so as to give evidence concerning it." When the crime is altogether concealed, the witness is bound to say that the accused did not commit it. "Idem, si testis ex alio capite non teneatur deponere ; nempe si ipsi constet crimen caruisse culpâ, ut Salm. d. c. 2. n. 259. et Elbel n. 145. Vel si sciat crimen, sed sub secreto, cum nulla præcesserit infamia, ut Card. ibid. n. 51." " Reus tamen, vel testis, vel legitime a judice interrogatus, nequit ullâ æquivocatione uti, quia tenetur justo præcepto superioris parere. Est communis Salm. c. 2. n. 146. cum Sot. Less. Sanch. etc. cum Bus n. 2 ; et idem dicendum de juramento in contractibus onerosis, quia alias injuria alteri irrogaretur, Salm. ibid. Excipe in judicio, si crimen fuerit omnio occultum ; tunc enim potest, imo tenetur testis dicere reum non commisisse. Tamb. c. 4. § 2. n. 4. cum Card. et Pot. ut. sup. Et idem potest reus, si non adest semiplena probatio, etc. Tamb. § 3. n. 2. cum communi ; quia tuncjudex non legitime interrogat. " "The same is true if a witness on another ground is not bound to depose ; for instance, if the crime appears to himself to be free from blame, or, if he knows a crime which he is bound to keep secret, when no scandal may have gone abroad." "However, the accused, or witness, or one legitimately interrogated by a Judge, cannot use any equivocation, because he is bound to render obedience to the just command of his superior. This opinion is common to Salm. and others ; and the same is to be said concerning an oath in important contracts ; because, if it were not so, another would suffer injury ( Salm . ibid). Except, however, in a trial, where the crime is altogether concealed. For then he can, yea, the witness is bound to say, that the accused did not commit the crime. And the same course the accused can adopt, if the examination is not complete, because then the Judge does not legitimately interrogate." He now teaches that a false witness, and a man who in making a contract deceives another, by swearing equivocally, may be absolved , and that neither is guilty of perjury. "Sed quæritur hic 1. an, si talis reus, vel contrahens, qui æquivoce jurando decepit, possit absolvi, nisi veritatem manifestet. Negant aliqui non improbabiliter; sed probabilius affirmant Sanch. Dec. 1. 2. c. 7. n. 8. et Salm. c. 2. n. 147. cum Philiarch. quia tali juramento (quod perjurium nequit dici) non peccavit contra justitiam commutativam, sed contra legalem, et obedientiam judici debitam, cujuspræceptumdetegendæ veritatis transiens est, duratque soB " But here it is inquired, 1. If such an accused person, or one who, making a contract, deceives by swearing with equivocation, may be absolved unless he makes known the truth ? Some not improbably answer in the negative, but more probably Sanch. and Salm. with Philiarch. SAY THAT HE CAN BE ABSOLVED, because in such an oath WHICH CANNOT BE CALLED A PERJURY) he has not sinned against commutative justice, but against 18 lum dum judex interrogat. Idem- | legal justice, and due obedience to que dicit Sanch. ibid. de teste mentiente. Et ideo uterque absolvi potest, quin veritatem revelet. " "Quæritur 2. An reus legitime interrogatus possit negare crimen, etiam cum juramento, si grave damnum ex confessione ipsi immi- neat?" "Negat Elbel n. 44. cum D. Th. d. art. 1. ad 2. et quidem probabilius, quia reus tenetur tunc pro communi bono damnum illud subire. Sed satis probabiliter Lugo de Just. d. 40. n. 15. Tamb. lib. 3. c. 4. § 3. n. 5. cum Sanch. Viva q. 7. art. 4 . n. 2. Sporer de Præc. c. 1. num. 13. item Elbel dict. num. 144. Card. in Propt. Innoc. XI. diss. 19. num. 78. cum Nav. Less. Sa. et Fill. et aliis pluribus dicunt, posse reum, si sibi immineat pœna mortis, vel carceris, aut exilii perpetui, amissionis omnium bonorum, triremium, et similia, negare crimen, etiam cum juramento (saltem sine peccato gravi), subintelligendo se non commisisse quatenus teneatur illud fateri, modo sit spes vitandi pœnam : ratio, quia lex humana non potest sub gravi obligare homines cum tanto onere. Additque Elbel, hanc sententiam licet minus probabilem insinuandam tamen esse reis et confessariis, ut liberentur illi a culpâ gravi, in quam facillime inciderent si ad confessionem criminis obstringentur." Vid. dicenda 1. 4. n. 274. a Judge whose command of unfolding the truth is transient, and only lasts while the Judge interrogates. And the same thing Sanchez says in the same book concerning a lying witness. And, therefore, each of them can be absolved, but he should reveal the truth." "It is asked, 2. WHETHER THE ACCUSED, LEGITIMATELY INTERROGATED, CAN DENY A CRIME, EVEN WITH AN OATH, IF THE CONFESSION OFTHE CRIMEWOULD BEATTENDED WITH GREAT DISADVANTAGE ? " " Elbel denies that he can, with S. Th. d. art. 1. ad 2., and indeed more probably, because the accused is then bound for the general good to undergo the loss. But SUFFICIENTLY PROBABLE, Lugo de Just. d. 40. n. 15. Tamb. lib. 3. c. 4. § 3. n. 5. cum Sanch. Viva q. 7. art. 4. n. 2. WITH MANY OTHERS, say, that the accused, if in danger of death, or the prison, or perpetual exile the loss of all property, the danger ofthe galleys, and such like- CAN DENY THE CRIME EVEN WITH AN OATH (at least without_great sin) by understanding that he did not commit it so that he is bound to confess it, only let there be a hope of avoiding the punishment. The reason is, because human law cannot lay men under so great an obliga- tion with so severe a penalty. And Elbeladds,that this opinion, although less probable, should be suggested to the accused and Confessors, that they may be delivered from great blame, into which theywould easily fall if they should be bound to the confession ofthe crime."

Passing over a few unimportant matters, we come to something " short and sweet. " "Qui juravit se servaturum secretum, non peccat contra juramentum illud detegendo, quando non "He who hath sworn that he would keep a secret, does not sin against the oath by revealing that

This caution is evidently intended to screen the Confessor from the consequences

of his complicity. 19 potest illud celari absque gravi suo | secret, when he cannot conceal it vel alterius damno, quia ipsa promissio secreti non videtur obligare, nisi hâc conditione, si non noceat. "Qui juravit judici se dicturum quæ novit, non tenetur revelare occulta. Ratio patet. " Less. Bonac. Trull. loc. cit. without great loss to himself, or to another, because the promise of secrecy does not appear to bind, unless under this condition, if it does not injure me. " HE WHO HATH SWORN TO A JUDGE THAT HE WOULD SPEAK WHAT HE KNEW IS NOT BOUND TO REVEAL CONCEALED THINGS. THE REASON IS MANIFEST !!! " Thus we see, while Rome weakens the obligations of all oaths, to serve her own purposes, she can render them stringent in the accomplishment of sin. " Pariter Less. c. 52. num. 48. cum Alex. Bart. etc. qui eligendus est in officium, interrogatus an habeat aliquod impedimentum, potest negare, si reverâ illud non sit tale quod impediat." Sed quæritur 1, An creditor ex instrumento possit asserere cum juramento nihil sibi solutum, si reverâ sit pars soluta, sed ipse ex alio capite habeat creditum, puod probare non possit. Respondetur posse, dummodo non juret eam quantitatem sibi deberi ex illo instrumento, ne aliis creditoribus anterioribus damnum inferatur. Ita Salm. c. 2. n. 143. cum Sanch. Pal. Leand. etc. "In the same manner, he who is chosen to fill an office, being interrogated whether he has any impediment, can deny that he has impediment, if that is not such as may impede."* "But it is asked, 1. Whether a creditor can assert by a deed, with an oath, that nothing was paid to him, though a part was paid, but he may have credit on another account which he may not be able to prove ? We answer that he can, only he cannot swear that that quantity was due to him on that deed, lest other former creditors might incur loss.” Salm. , with many others. Our Saint now proceeds to offer a few practical suggestions on Domestic Virtue, viz. :—1. How women may commit adultery with impunity : And 2. How they may afterwards deceive their husbands. "Quæritur 2, An adultera possit negare adulterium viro, intelligens ut illi revelet ? Potest æquivoce asserere se non fregisse matrimonium, quod vere persistit. Et si adulterium sacramentaliter confessa sit, potest respondere : Innocens sum ab hoc crimine, quia per confessionem est jam ablatum. Ita Card. diss. 19. n. 54. Quia tamen hic advertit, quod nequeat id affir- "It is asked, 2, Whether an adulteress can deny adultery to her husband, understanding that she may reveal it to him ? She is able to assert equivocally, that she did not break the bond of matrimony, which truly remains ; and ifsacramentally she confessed adultery, she can answer, I AMINNOCENTOFTHIS CRIME, BECAUSE BY CONFESSION IT WAS TAKEN AWAY. Card. ,

Thus Roman Catholic tutors and governesses may deny their religion, because

that does not " impede" them from being qualified to teach. In this manner they have many insidious opportunities of poisoning the minds of Protestant pupils com- mitted to their care. Parents, beware ofthis !! B 2 20 marecumjuramento, quiaad asserendum aliquid, sufficit probabilitas facti ; sed ad jurandum requiritur certitudo . Sed respondetur, quod ad jurandum sufficit certitudo moralis, ut diximus supra, dub. 3. n. 147 , cum Salm. c. 2, num. 44. Less. Sanch. Suar. Pal. et communi. Quæ certitudo moralis remissionis peccati potest quidem haberi, quando quis bene moraliter dispositus recepit pœnitentiæ sacramentum.” however, here remarks, that she cannot affirm it with an oath, because in asserting anything the probability of a deed suffices, but in swearing certainty is required. To this it is replied, that in swearing MORAL CERTAINTY SUFFICES, as we said above, which moral certainty ofthe remission of sin can indeed be had, when any, morally well disposed, receives the sacrament ofpenance." "In answer to inquiry, Salm. n. 144, with Soto, say that a woman cannot deny adultery, because it would be purely mental restriction ; Cardenas, however, n. 60, admits that, when in danger of death, it is lawful to use a metaphor* which is common in Scripture, where adulOn the same subject he says- "Ad quæsitum vero dicunt Salm. n. 144. cum Soto, non posse feminam adulterium negare, quia esset pura restrictio mentalis : Card. tamen n. 60. admittit in periculo mortis licere uti metaphorâ, quæ communis est in Scrip. ubi adulterium sumitur pro idolatriâ, ut ex Ezech. xxiii. 37. Quia adultery is taken for idolatry, as in Ezek. teratæ sunt ..... et cum idolis fornicatæ sunt. Imo, si crimen sit vere occultem, probabiliter, cum Bus. infra, art. 4, et Less. Trull. ibid . ac Sanch. lib. 3. Dec. cap. 2. n. 42, cum Sot. Sayr. et Arag. potest mulier negare cum juramento, et dicere : Non .commisi ; eodem modo quo reus potest dicere judici non legitime interroganti, Crimen non commisi, intelligendo se non commisisse ita, ut teneatur ei manifestare ; ut Tamburin. ex comm. c. 4. § 3. n. 1 et 2. Et Viva q. 7. art. 4. n. 2." xxiii. 37, because they committed adultery, and were guilty offornication with idols. Yea, if the crime may truly be concealed, probably with Bus. &c . , a woman can deny with an oath, and say, I did not commit the crime ; in the same way that the accused can say to his judge, not legitimately interrogating, I did not commit the crime, understanding that he did not so commit it , that he is bound to manifest it to him, as Tamburin," &c. In connection with this subject, he adds the question— " Quæritur 1, An adultera teneatur se prodere, si sciat prolem non esse legitimam, ad evitandum detrimentum mariti, et filiorum legiti- morum. Affirmant Adrian. Palud. etc. , apud Croix 1. 3. p. 1. n. 332. Sed negant Sotus, Major, et alii ib. nisi ingens sit damnum, nempe regni, principatûs, et simile. Alii "Whether an adulteress be bound to betray herself, if she know that her offspring is not legitimate, for the sake of avoiding detriment to her husband and legitimate children ? Adrian, &c. , affirm that she is ; but Sotus and others deny that she is, unless there be great injury, for example, to the kingdom, princi-

What audacity !! Did any one ever hear of such a metaphor?

21 vero, ut Cajetan. Less. Scotus, Vasq. | Med. Ricc. etc. apud Lugo d. 13. n. 45. negant ullo casu teneri matrem se infamare ; et probant ex Cap. Officii 9. de Poen. et Rem. ubi dicitur : Mulieri quæ ignorante marito de adulterio, prolem suscipit, quamvis id viro suo timeat confiteri, non est communiter poenitentia deneganda." -Vid. Carden, &c. pality, and the like. But others, as Cajetan, Less. , Scotus, &c. , deny that in any case a mother is bound to make known her guilt, and they prove their views from Cap. Officii 9, de Poen. et Rem. , where it is said : To the woman who, the husband being ignorant of the adultery, receives offspring, although she may fear to confess that to her own husband, penance is not to be refused.” He now goes on to recommend the safest and most systematic means of encouraging profligacy. The reader will observe, that we are still quoting from our old friend, the immaculate Saint of 1839. " Sic pariter si quis fuerit coactus ad matrimonium potest judici asserere etiam cum juramento, se non contraxisse scil. libere, ut par erat ; Tol. lib. 4. c. 21. Laym. c. 14. n. 8. Nav. in c. Humanæ aures 22. 5. et Spor. loc. cit. qui idem ait de eo, qui irrita sponsalia inivit. Pariter qui matrimonium promisit, sed inde non tenetur ad illud , potest negare promissionem, scilicet, ut ex illâ teneatur." Salm. n. 140. q. "Quæritur 1. utrum qui promittit concubinæ cum juramento aliam non cogniturum, teneatur ad illud . Negant Dian. cum Fagn. quia finis talis promissionis fuit pravus, nempe conservandi amicitiam, et quia tale juramentum præberet occasionem permanendi in peccato. Sed affirmant probabilius Salm. cap. 2. cum Sanch. et Prad. quia ex regulâ generali impleri debet juramentum semper, ac impleri possit sine peccato : occasio autem illa venit per accidens. " “ Thus, likewise, if any one may have been forced into matrimony, he can assert to a Judge, even with an oath, that he did not contract marriage, to wit, freely, as it was fit ; Tol. and Spor. say the same thing concerning a man who has entered into marriage, which is null and void. Likewise he who hath promised marriage, but thence is not bound to marriage, can deny the promise, that is, so as to be bound by it. "It is inquired, 1. Whether he who hath promised to a harlot, with an oath, that he would not know any other, is bound to that oath ? Dian. and Fagn. deny that he is, because the end of such a promise is wicked, to wit, of preserving friendship, and because such an oath would afford an occasion of continuing in sin. But Salm. , Sanch., and Prad. answer, WITH MORE PROBABILITY, that the oath should be observed, because, according to the general rule, an oath ought always to be fulfilled, and can be fulfilled without sin ; but that occasion comes by accident." Here we are told, that not only those who have promised marriage, but those also who are actually married, can assert to a Judge, even with an oath, that they did not enter into either of these solemn engagements ; meaning thereby, that they did not enter into them freely, or so as to be bound by them. Nevertheless, if a man has promised to a harlot, with 22 an oath, that he would not know any other, he is bound by that oath. Thus we see that, between betrothed persons, and between husbands and wives, the obligation of oaths may be entirely disregarded ; and that, in cases of adultery, a wife may use an oath to screen her own wickedness and deceive her husband. BUT the depraved fornicator is bound by his oath to a degraded harlot. After such a declaration, surely her Scarlet Ladyship cannot object to our calling her by the appropriate appellation of "Mother of Harlots." It is interesting to observe the maternal solicitude which she here displays for the protection of " the young ladies of her establishment." To her unmarried sons she has entrusted the performance of this delicate office of "Bending the twig, To give the inclination to the tree ;" and faithfully do they perform it ; for, if we may judge from the nature of their studies,* they do not allow much else to interfere with this "Delightful task ! To teach the young idea how to rise, Flush in the cheek, and languish in the eyes. " Without much fear of doing violence to their holy horror of equivocation and mental reservation, they may say, "Our only books are women's looks, And folly's all they've taught us." 99 We are now informed by the Saint, that the Pope can exonerate an individual from any oath accepted by a third person, NO MATTER HOW BINDING. " Limitatur tamen dictio II. mox lata in tribus casibus. -I. Si jurans sit subditus, et juramentum sit circa ea quæ superiorum potestati subduntur, ut docet S. Thom. 1. c. Ideo Pontifex irritare potest omnio juramenta circa beneficia, officia ecclesiastica, etc. Parentes etiam possunt irritare juramenta impuberum, non vero puberum circa res proprias ipsorum ; tutores pupillorum ; superiores religiosorum ; viri uxorum circa bona dotalia ; domini servorum." Vid. omnia ap. Salm. c. 3. ex. n. 4. cum Bus. n. 2. "Lim. II. Si juramentum non possit servari sine damno communi, prout esset juramentum non denun- "However, the second assertion, just now made, is limited in three cases. -I. If he that swears is a subject, and the oath is about those things which are under the control of the superiors, as St. Thomas teaches. Therefore the Pope can abrogate all oaths about benefices, ecclesiastical offices, &c. Parents also can abrogate the oaths of children under age, but not of children who are ofage, in matters concerning their own property. Tutors can annul the oaths of their pupils. Superiors of the religious orders ; † husbands of their wives about dowry goods ; masters of their servants.' “ II. It is limited if an oath cannot be observed without common loss, such as would be the oath of not

Students in Maynooth College devote 59 hours every week to the study of these filthy Treatises upon, what their Professors are pleased to call, MORAL (but what Dr. Johnson would more accurately describe as IMMORAL) Theology.

+ Monks, Nuns, &c. 23 tiandi, non accusandi, etc. vel super contractu a lege vetito, v. gr. solvendi poenam, si quis resiliat a sponsalibus ; quod prohibetur cap. Gemma de Spons. (An etiam solvendi perdita ludo prohibito, ut dicunt Salm. Vide dicenda de Ludo tract. de Cont. d. 13. ) Talia juramenta verius relaxione non indigent cum de se sint nulla juxta dicta n. 177. v. Aliter. Esto tamen essent valida, ab Ecclesiâ relaxari possunt. Salm, ibid. n. 6. cuin Sanch. Pal. et Guitier. Nomine autem Ecclesiæ veniunt non solum Pontifex, sed etiam episcopi, capitula, sedibus vacantibus, et alii jurisdictionem episcopalem habentes, ut Salm. n. 7. et 8. et etiam confessarii delegatam facultatem habentes dispensandi in votis, qui possunt etiam talia juramenta relaxare : " ut Busemb. n. 3. et Salmantic. num. 9. cum Rodr. et Ledesen. denouncing-not accusing, &c. , or about a contract forbidden by law ; for example, of inflicting punishment if any one does not adhere to espousals ; which is prohibited in chap. Gemma de Sponsa (whether also of paying money lost by forbidden game. See what is said on gaming in the tract which treats of contracts, d. 13). Such oaths truly do not need relaxation, since THEY ARE OF THEMSELVES NULL AND VOID, in accordance with what is said in number 177. v. Aliter. HOWEVER, LET THEM BE EVER SO VALID, THEY CAN BE RELAXED BYTHE CHURCH : but in the name of the Church are included not only the Pope, but also bishops, chapters, the episcopal seat being vacant, and others having episcopal jurisdiction, and also confessors having a delegated faculty of dispensing in vows, who are able also to relax such oaths." TO DO EVIL THAT GOOD MAY COME. Liguori holds this to be lawful. In page 419 he says :- "Utrum Liceat suadere, aut permittere minus malum ad majus evitandum. Prima sententia negat, prout tenet Laym. d. Car. c. 12. n. 7. cum Azor. et aliis. Ratio, quia comparativum non tollit positivum ; unde qui suadet minus malum, vere malum suadet. Limitat vero Laym. cum Azor. nisi malum illud sit virtualiter inclusum in illo alio majori. Sic parato aliquem occidere potes suadere ut manum tantum amputet ; eidem tamen, non alteri designato sic etiam volenti adulterari potes suadere fornicationem cum solutâ in generali, non autem in particulari. Admittunt hoc Salm. loc. cit. dummodo ille decreverit utrumque malum patrare, cum Nav. , etc. AtLaym. indistincte loquitur, et Sanch. cum secundâ sententiâ, ut mox dicetur, "Whether it may be lawful to induce or to permit a lesser evil for the avoiding of a greater one. The first opinion denies that it is, according as Laym. and others hold. The reason of which opinion is , because a comparative does not take away the positive evil ; whence he who induces one to commit a smaller sin, truly induces him to commit a sin. But Laym. with Azor limits it unless that evil is virtually included in that other greater evil. Thus you may be able to persuade any one who is determined to commit murder that he should only cut off the hand, however, of the same person, not another chosen person : thus also you may persuade a man wishing to commit adultery to commit fornication with an unmarried 24 hanc limitationem expresse rejicit : quia (dicit) tunc minus malum proponitur, non ut alter illud perpetret, sed ut a majori retrahatur. "Secunda igitur sententia probabilior tenet, licitum esse minus malum suadere, si alter jam determinatus fuerit ad majus exequendum. Ratio, quia tunc suadens non quærit malum, sed bonum, scilicet electionem minoris mali. Ita Sanch. de Matrim. lib. 7. d. XI. n. 15. cum Sot. Mol. Nav. Medin. Sylvest. , et aliis pluribus, ac Salm. tract. 21. c. 8. n. 58. cum Cajet. Sot. Pal. Bonac. etc. probabilem putat Croix lib. 2. n. 223. Hinc docet id. Sanch. n. 19. cum Cajet. Sot. Covar. Valent. parato aliquem occidere licite posse suaderi ut ab eo furetur, vel ut fornicetur. Et probat ex S. August. in c. Si quos verius, 33. q. 5. ubi : Si enim facturus est quod non licet, jam faciat adulterium, et non faciat homicidium ; et vivente uxore suâ, alteram ducat, et non humanum sanguinem fundat. Ex quibus verbis, jam faciat adulterium, probat Sanch. dict. n. 15. cum Soto, Mol. Nav. Abb. etc. S. doctorem, non tantum permittendo, sed etiam suadendo locutum fuisse. Et hoc addit Sanch. 23. cum Sal. licere non solum privatis, sed aliis quibus ex officio incumbit impedire peccata subdito- rum.' | person in general, but not with any one in particular. This Salm. , in the place cited, with Nav. , &c. , admit, provided that he hath determined to commit either evil. But Laym. speaks indistinctly with the second opinion (as will hereafter be shown), and Sanchez rejects expressly this limitation, because, he says, then a less evil is proposed to him, not that the other should perpetrate that, but that he should be drawn from a greater. 6 "Therefore the second opinion is the more probable one, that it is lawful to induce a man to commit a less evil, if the other has already determined to perpetrate a greater. The reason is, because he that per- suades does not seek an evil but a good, to wit, the choice of a lesser evil ; thus Sanch. and many others think it probable. Hence, Sanchez, &c. teach, that it is lawful to persuade a man determined to slay some one, that he should commit theft or fornication, and he proves it from St. Augustin, For, if he is about to do that which is not lawful, in that case he may commit adultery, and he may not commit homicide ; and, though his own wife is alive, he may marry another, and not shed human blood.' From which words, ' now he may commit adultery,' Sanchez and others prove that the doctor not only was speaking of permitting, but EVEN OF PER- SUADING. And this, adds Sanchez, &c . , that it is lawful not only for private persons, but even confessors, parents, and others upon whom the duty is officially incumbent, to prevent the sins of those under them." Surely this one fearful extract is quite enough on this subject. 25 IS IT LAWFUL TO AFFORD AN OCCASION OF SIN ? Some of the doctors say it is not lawful ; but Liguori, and a great many others, whom he quotes, hold the contrary opinion, as you shall see by the following extracts :— " Hero licet non auferre occasionem furandi filiis aut famulis, cum eos, nihilominus ad furandum propensos et paratos novit, ut sic deprehensi puniantur et recipiscant : tunc enim rationabiliter permittit furtum unum, ut evitentur plura. Sanch. Laym. Bon. (Et hæc sententia videtur satis communis cum Sanch. de Matrim. 1. 10. d. 12. n. 52. qui citat pro eâ Sot. Led. Nav. Sal. etc. Et consentit D. Th. in supp. 3 part. q. 62, art. 3. ad. 4. ubi : Quandoque vir uxorem suspectam de adulterio habens ei insidiatur, ut deprehendere possit eam cum testibus in crimine fornicationis ; et sic potest ad accusationem procedere. Idem admittit Tourn. t. 3. p. 337. cum Antoine.” " It is lawful for a master not to take away the occasion of stealing from his children or servants, when, notwithstanding, he knew that they had a propensity and were prepared to commit theft, that, thus taken in the act, they may be punished and come to repentance ; for, then, reasonably he permits one theft, that more may be avoided. (And this opinion appears sufficiently general, with Sanch. de Matrim. , who quotes in its support many others ; and St. Th. agrees with it where he saysWhensoever a man, having a wife suspected of adultery, lays a snare for her, that he may be able, even with witnesses, to detect her in the act, and thus is able to proceed against her." Sanchez thinks it probable that it is not lawful to place an occasion of sin before a person. " Probabile est non licere talia ultro ponere, aut iis objicere, quia positive concurreret ad peccatum ; et non tam auferret occasionem quam poneret sa. v. Peccatum, et Sanch. qui ex eâdem causâ docet non licere marito dare uxori ansam adulterandi vel adultero, ut tentet uxorem.' 22 But Laym. and Liguori maintain "Interim probabiliter contrarium docet Laym. lib. 2. t. 3. cap. 13. quod confirmari potest exemplo Judith, quæ vix aliter videtur fecisse c. 9. Cum enim sciret permissionem libidinis in Holoferne fore "It is probable that it is not lawful willingly to place such things or to put them in the way, because that would be positively a concur- rence in the sin, and would be not so much the taking away of an occasion, as the placing it in the way. Sanch. and others, for the same reason, teach that it is not lawful for a husband to give to his wife theoccasion to commit adultery, or to the adulterer an opportunity to seduce his wife, for the sake of bringing her virtue to the trial.” that it is lawful. "Meanwhile, Laym. probably teaches the contrary opinion, which can be confirmed bythe example of Judith, who scarcely appears to have done otherwise, c. 9. For when she knew that the permission of lust in 26 impeditivam malorum, posuit ei occasionem, nempe ornatum suum, aloqui licitum, et tamen communiter censetur in hoc non peccâsse." Vide Bonac. d. 2. q. 4. pag. 2. Palaum hic. Holofernes would be an impediment to evils, placed before him the occasion, namely, her own beauty, otherwise lawful, and yet in this she is commonly thought not to have sinned." Liguori now states his own view as follows :- "Sed hoc non obstante, satis "But this reason not being valid, probabilis videtur prima sententia, quia cum maritus vel dominus præbet ansam mæchandi, vel furandi, non vere inducit ad peccandum, sed præbet occasionem, et permittit, peccatum alterius ex justâ causâ scil. , ut se indemnem servet a periculo damni obventuri. Aliud enim est inducere, aliud præbere occasionem. Illud est intrinsece malum, non autem hoc. " the first opinion appears sufficiently probable, because when a husband or master affords an opportunity of committing adultery or theft, he does not truly induce to sin, but he affords an occasion of sin, and permits the sin of another for a just cause, viz. , that he may preserve himself from an evil which is about to come. For it is one thing to induce to another thing to afford an occasion of sin. The former is intrinsically evil ; the latter is not intrinsically evil. " He then proceeds to ask, " Whether it may be lawful to co-operate materially in the sin of another ?" Here again our Saint is not guided by the immutable principles of right and wrong, but makes a solemn "league and covenant " with sin, purely from motives of expediency. "Quæer. III. Utrum liceat famulo "Query III. -Whether is it ostium meretrici aperire. Negat lawful for a servant to open the Croix, lib. 2. num. 253, at com- door for an harlot ? Croix denies munius affirmant cum Bus. Salm. it, but more commonly Bus. and d. cap. 8. num. 74. Laym. de Carit. others say that it is lawful ; neither c. 13. resp. 5. Tamb. cum Sanch. does the 51 proposition of Innocent Dian. Azor. Sa. Rodr. etc. Nec XI. oppose this opinion, saying, officit propos. 51. Innocentis XI. A servant who, submitting his dicens : Famulus qui submissis shoulders, knowingly assists his own humeris scienter adjuvat herum master in ascending bythe windows suum ascendere per fenestras ad for the purpose of deflowering a stuprandam virginem, et multoties virgin, and oftentimes renders assisteidem subservit, deferendo scalam, ance to him in bearing a ladder, in aperiendo januam, aut quid simile opening a door, or in like manner cooperando, non peccat mortaliter, co- operating, does not sin mortally, si id faciat metu notabilis detrimenti, if he does that from a fear of great puta ne a domino male tractetur, ne injury ; for example, lest he should torvis oculis aspiciatur, ne domo ex- be badly treated by his master, incur pellatur. Nam aperiendo januam his displeasure, or be expelled from ex ipsomet contextu intelligitur de his house.' For, by ' opening the apertione per vim confectâ, ut recte door,' from the context itself, is undicunt Roncagl. de Carit. tract. 6. derstood opening it by force. Only 27 in Reg. pro praxi n. 4. post cap. 6. Salmant. ibid. n. 74. Modo (aiunt) ipso non aperiente, adsit alius qui aperiat." 66 (they say) if he does not open it, another is present who will.” Query IV. Whether from fear of death, or of great loss, it is lawful for a servant to stoop his shoulders, or bring a ladder for his master ascending to commit fornication, to force open the door, and such like ? Viva, Milante, and others, deny it ; because, as they say, such actions are never lawful, inasmuch as they are intrinsically evil. But Busemb. , &c. , speak the contrary, whose opinion, approved of by reason, appears to me the more probable !!!" 66 Quær. IV. An ex metu mortis vel magni damni liceat famulo subjicere humeros, vel deferre scalam domino ascendenti ad fornicandum, vi aperire januam, et similia. Negant Viva, et Milante in dict. prop. 51. P. Conbina t. 2. pag. 280. Salm. n. 75. Croix lib . 2. num. 244. et alii. Quia, ut dicunt, tales actiones nunquam licent, utpote intrinsece malæ. Sed contradicunt Busemb. infra n. 68. Sanch. dict. c. 7. 22. et Less. 1. 2. cap. 16. n. 59 . quorum sententia spectatâ ratione mihi probabilior videtur. " IS IT LAWFUL TO STEAL? Liguori not only teaches that it is allowable for servants and others to steal, but he furnishes a regular " scale of thefts" to inform thieves howmuch they may steal from persons in the various ranks of life, without committing a mortal sin. In Book III., number 521, he discusses the question, “ Whether a creditor can compensate himself?" and afterwards proceeds to the case of servants and others, as follows :— " Nota hic propos. 37. Innoc. XI. quæ dicebat : Famuli ac famulæ domestica possunt occulte heris suis surripere ad compensandam operam suam, quam majorem judicant salario quod recipiunt." Salm. de 4. præc. n: 130. cum aliis, loquentes de hâc propos. damn. dicunt, I. Quod si fa- mulus sine necessitate libere conveniat cum domino de stipendio inferiori, postea nihil possit sibi compen- sare : secus, si ex necessitate, ad levandam nimirum suam miseriam, conveniat de salario notabiliter minori justo. Ratio, quia decreta pontificia non intendunt obligare famulum contra justitiam. " "Note here the thirty- seventh proposition of Innocent XI. , which said, ' Domestic servants, men and women, can steal from their own masters for the purpose of compensating themselves for their own labour, which they judge to be greater than the salary they receive.' The Salm. , with others, speaking concerning this condemned proposition, say, 1. That if a servant without necessity, and of his own accord, make an agreement with his master for an inferior salary, he cannot afterwards compensate himself: OTHERWISE (he may), if from necessity, for the purpose, doubtless, of alleviating his own misery, he agrees upon a salary notably less than just ; the reason is, because the pontifical decrees are not de- 28 " Dicunt II. Salmanticenses, quod si famulus ex electione propriâ augeat operas debitas, nihil possit surripere ; quia tunc censeturoperam suam condonare ad conciliandam | sibi domini gratiam : secus autem, si ex voluntate domini expressâ, vel tacitâ ; quia tunc servanda est regula illa, nempe, quod quivis operarius dignus sit mercede suâ." signed to lay servants under an unjust obligation. ” " The Salmanticenses say, in the second place, that if a servant, of his own choice, increase his labour, he cannot steal (surripere) anything ; because then he is considered to give freely his own labour for the sake of conciliating the favour of his master. BUT OTHERWISE, if he do so from the expressed or tacit will of his master; because then the rule is to be observed, that the labourer is worthy of his hire." But who is to be the judge of the amount to which the servant may compensate himself? Liguori thinks the servant himself may be the judge. "Attamen Salm. de 4. præc. num. "But the Salmanticenses say, that 137. dicunt famulum posse etiam a servant can, according to his own ex proprio judicio sibi compensare judgment, compensate himself for suam operam, si ipse certe judicet his labour, if he without doubt judge se majus stipendium mereri. Quod that he was deserving of a larger sane videtur satis probabile mihi et stipend. Which indeed appears sufaliis doctis recentioribus, si hic fa- ficiently probable to me and to other mulus, vel quicumque alius mer- more modern learned men, if the sercenarius sit vir prudens timoratus, vant, or any other hired person, be et vere aptus ad recte judicandum, conscientiously prudent, and capable ac certus sit de justiciâ compensa- of forming a correct judgment, and tionis, remoto omni hallucinationis be certain concerning the justice of periculo. " the compensation, all danger of mistake being removed. ” " Indigens, bonis absconditis ad sustentationem, potest judici respondere se nihil habere. Salm. n. 140 . Pariter heres, qui sine inventario occultavit bona, si non teneatur exillis satisfacere creditoribus, potest judici respondere se nihil occultâsse, subintelligens de bonis quibus satis- facere teneatur. Salm. loc. cit. et Ronc. c. 4. reg. 2. in Praxi.” In Dubium II. he considers what sary to constitute mortal sin. "Variæ ea de re sunt sententiæ. Nav. nimis scrupulose statuit medium regalem, alii nimis laxe 10 aureos ; moderatius Tol. Med. Less. etc., duos regales, etsi minus sufficiat si notabiliter noceat." In "A poor man, absconding with goods for his support, can answer the Judge that he has nothing. like manner, a master who has concealed his goods without an inventory, if he is not bound to settle with his creditors with them, can say to a Judge that he has not concealed anything, in his own mind meaning those goods with which he is bound to satisfy his creditors." quantity of stolen property is neces- "There are various opinions concerning this matter ; Nav. too scrupulously has fixed the half of a regalis, others, with too great laxity, have fixed ten aurei ; Tol. Med. Less, &c., moderately have fixed two regales, although less might suffice if it would be a serious loss ." . 29 Resp. Ea non mathematice sed moraliter metienda est, non tantum ex valore rei ablatæ, sed etiam ex circumstantiis persona cui aufertur : si nimirum ei grave damnum inferatur, aut saltem caritas Christiana graviter lædatur, quomodo respectu valde divitis imo etiam regis, unus vel alter aureus notabile quid videtur : respectu vero mediocriter divitum, quatuor circiter regales, sive medius imperialis : respectu mechanicorum duo : respectu pauperis unus." "These things are not to be measured mathematically, but morally, not only according to the value of the thing stolen, but also according to the circumstances of the person from whom it is stolen—to wit, if he would suffer great loss, or Christian charity be grievously violated ; wherefore, in respect of a ve rich man, or even of a king, one or two aurei appear something notable; but in the case of a man of moderate wealth , about four regales, or the half of an imperial; in the case of a mechanic, two; in the case of a poor man, one." "As to this point, so necessary for a practical knowledge, viz.:- What may be the grievous matter in a theft ? it will be worth while here to elucidate many things.— Whatsoever some may say, it is the common opinion of divines, and it does not appear possible to be denied, that, in determining the quantity ofthe matter, the same quantity cannot be absolutely assigned for all, but it is to be measured according to the circumstances of person, pro- "Quoad hoc punctum, tam ad praxim scitu necessarium, nempe, quænam sit materia gravis in furto, operæ pretium est plura hic elucidare. Quidquid aliqui dicant, commune est apud DD. et non videtur posse negari, quod, ad determinandam hujus materiæ gravitatem, non possit absolute pro omnibus eadem quantitas assignari, sed ipsa dimetienda sit respective ad circumstantias personæ, rei, loci, et temporis; cum enim furti gravitas consistat in quantitate damni quod proximo in- perty, place, and time, since the fertur : facile nocumentum, quod respectu unius leve erit, respectu alterius erit grave." seriousness of the theft consists in the quantity of the loss which is sustained by the neighbour ; certainly a loss which will be light in respect of one man will be grievous in respect of another." The amount of guilt depends on the place in which the theft is committed, as the following most ludicrous paragraph states : - "Quæritur hîc an sit mortale "Here it is asked, whether it be furari parum reliquiæ sacræ. Nulli mortal sin to steal a small piece of dubium quin in districtu Romano a relic ? There is no doubt but sit mortale, cum Clemens VIII. et that in the district of Rome it is Paulus V. excommunicationem in- mortal sin, since Clement VIII. and dixerint contra eos qui invitis rec- Paul V. have issued an excommunitoribus ecclesiarum, furantur reli- cation against those who, the rectors quias etiam minimas ; secus pro- of the churches being unwilling, babiliter ait Croix 1. 3. p. 1. n. steal some small relic : otherwise, 1603. cum Sanch. Castrop. Dian. Croix probably says with Sanch. , Badell, si quis furetur extra dis- &c. , if any one should steal any trictum aliquid minimum ipsam small thing out of the district of reliquiam non deformans, neque | Rome, not deforming the relic itself 30 minuens illius æstimationem ; nisi | nor diminishing its estimation ; sit aliqua reliquia insignis aut rara, ut puta sanctæ Crucis, capillorum B. Mariæ Virg. etc." unless it may be some rare or remarkable relic, as, for example, the holy cross, the hair of the Blessed Virgin, &c. !!!" does he sin grievously who commits aids and abets thieves. "Here also the quantity of the loss or injury which the neighbour endures, and what the thief intends, In Dubium III. he asks, “ When many small thefts ?" Observe how he " Resp. Hic quoque quantitas læsionis, vel damnificationis, quæ fit proximo, et quam fur intendit, est mensura quantitatis peccati.— is the measure of the quantity of sin. Vide Less. loc. cit. Sanch. 1. 7. c. 21. "Unde resolves, " Si quis ex occasione tantum furetur sive uni sive pluribus modicum, non intendens notabile aliquid acquirere, nec proximo graviter nocere singulis furtis non peccat graviter, neque ea simul sumpta unum mortale constituunt ; postquam tamen ad quantitatem notabilem pervenerit, eam detinendo, mortaliter peccare potest. Verum et hoc mortale evitabit, si vel tunc restituere non possit, vel animum habeat paulo post restituendi ea saltem quæ tunc accepit." " Quær. II. Si furtula, quæ simul ad magnam quantitatem perveniunt, sint facta diversis dominis certis, an fur teneatur sub culpâ gravi eis restitutionem facere ; vel an satisfaciat, debita illa pauperibus dis- tribuendo. Ex unâ parte, videtur dicendum sub gravi restitutionem faciendam esse dominis, nisi excuset periculum famæ amittendæ, vel gravissimum damnum aut incom- modum." "Unde videtur, quod sufficienter fur satisfacturus sit suæ gravi obligationi ex præsumpto consensu reipublicæ, si restituat pauperibus, aut locis piis, qui sunt egentiores reipub- licæ partes." "Whence you will resolve,— "If any one, on an occasion, should steal only a moderate sum either from one or more, not intending to acquire any notable sum, neither to injure his neighbour to a great extent by several thefts, he does not sin grievously, nor do these, taken together, constitute a mortal sin ; however, after it may have amounted to a notable sum, by detaining it he can commit mortal sin. But even this mortal sin may be avoided, if either then he be unable to restore, or have the intention of making restitution immediately of those things which he then received." 66' Query II. If small thefts, which together amount to a large sum, be made from various known masters, whether a thief be bound under great blame to make restitution to them, or whether he may satisfy by distributing them to paupers ? On the one hand it appears that restitution should be made to the original possessors, unless the danger of losing fame or very grievous loss or inconvenience excuse. " "Whence it appears that a thief may have rendered sufficient satisfaction to his own weighty obligation, from the presumed consent of the republic, if he make restitution to paupers, or pious places, * which are the more needy parts of the republic."

Hence it appears that the unprincipled maxim of " Make money, honestly if you can, at all events make money, " is adopted for the support of pious places. This is

31 In No. 536 he says :- " Probabilissima est hæc sententia Bus. , scilicet, si plures modica furentur, neminem peccare graviter, etsi mutuo sciant grave damnum domino fieri, nisi excommuni consilio, faciant. Et hoc, etiamsi singuli eodem tempore furentur ; ut cum Bus. censet Less, cap. 12. n. 24 . (contra Lugo. ) Ratio, quia tunc nemo est causa damni, quod, per accidens, ab aliis domino evenit." "This opinion of Bus. is most probable, viz. : If many persons steal small quantities, that no one of them commits grievous sin, although they may be mutually aware of their conduct, unless they do it by concert ; and this, although each should steal at the same time. The reason is, because then no one person is the cause of injury, which, by accident, happens to the master bythe others." In Dubium IV. Liguori considers thefts of domestics or friends. "Uxor potest dare eleemosynam, "A wife can give alms and gifts, et munera, secundum consuetudinem in accordance with the custom of aliarum mulierum illius loci, et conditionis, etiamsi maritus eleemosynas omnes illi prohibeat, quia consuetudo hoc jus ei tribuit, quo maritus eam privare non potest." other women of that place and condition, although her husband may prohibit her from giving any alms, because custom hath appointed this right to her, of which her husband cannot deprive her." Speaking of sons stealing, he says :— "Dicit Salas apud Croix 1. 3. p. 1. n. 1032, non esse grave furtum filii 20 vel 30 aureorum a patre possidente annuos 1500 aureos, et non improbat Lugo d. 16. a. n. 76. Si pater non sit tenax, et filius adoleverit, et accipiat ad usus ho- nestos. Less. Nav. et Fill. ap. Spor. de 7. præc. c. 5. num. 57 dicunt non peccare graviter filium furantem 2 vel 3 aureos a patre divite. Bannez dicit ad furtum grave filii parentis prædivitis requiri saltem 50 aureos ; sed hoc Lug. et La Croix II. cc. rejiciunt : nisi forte esset filius principis, in quo consentit Holmz. num. 755. qui etiam dicit non esse grave accipere a parente prædivite decem aureos.' "Salas apud Croix says, that a son does not commit grievous sin, who steals 20 or 30 aurei from a father possessing nearly 1500 aurei, and Lugo does not disapprove of it . If the father be not tenacious, and the son have grown up, and receive it for honest purposes. Less, &c. , say, that a son stealing two or three aurei from a rich father does not sin grievously ; Bannez says, that 50 aurei are required to constitute a grievous sin on the part of a son who steals from a rich father, but this opinion Lug. and La Croix reject ; unless perchance he be the son of a prince, in which case Holmz. consents, and even says that it is not a grievous sin to receive ten aurei from a rich parent." something like a Free Church obtaining subscriptions from Slave Owners for Missionary purposes- "To me deny not Balaam's ass at least, To mock the prophet, and reprove the priest." 32 ON RESERVED CASES AND ABSOLUTION OF ACCOMPLICES. Quid intelligitur per casus reser- vatos ? R. Intelliguntur peccata quædam, quorum absolutionem sacramentalem superior specialiter sibi reservat. Hæc reservatio simplex non est censura, cum non sit proprie pœna, sed simplex negatio approbationis vel jurisdictionis. -Dens, tom. 6, p. 263. Quis potest reservare peccata ? R. Ille Superior, cui competit concedere approbationem vel jurisdictionem ad absolvendum a peccatis. Summus Pontifex decernit casus reservatos pro universâ Ecclesiâ ; Episcopus pro suâ Diœcesi ; Superiores Regularium pro suis subditis casus reservare possunt, sed juxta limitationem Clementis VIII.-Dens, tom. 6, p. 270. "Advertendum quod nullus Confessarius, extra mortis periculum, licet alias habeat potestatem absolvendi a reservatis, absolvere possit aut valeat a peccato quolibet mortali externo contra castitatem, complicem in eodem secum peccato." Hic casus complicis non collocatur inter casus reservatos, quia Episcopus non reservat sibi absolutionem, sed quilibet alius Confessarius potest ab eo absolvere, præterquam sacerdos complex. -Dens, tom. 6, p. 291, 2. What is understood by reserved cases? Answer. Certain sins, the sacramental absolution of which the superior especially reserves to himself. This simple reservation is not censure, since it is not properly a punishment, but a simple negation of approbation or jurisdiction.- Dens, v. 6, p. 263. Who can reserve sins ? Answer. That superior for whom it is competent to grant approbation, or jurisdiction to absolve from sins. The Supreme Pontiff determines the reserved cases for the universal Church ; the Bishop in his own diocese ; the Superiors of Regulars can reserve cases for their own subjects, but according to the limitation of Clement VIII.-Dens, v. 6, p. 270. “ Let it be observed that, except in case of danger of death, no Confessor, though he may otherwise have the power of absolving from reserved cases , may or can absolve his accomplice in any external mortal sin against chastity, committed by the accomplice with the Confessor himself. " This case of an accomplice is NOT placed* amongst the reserved cases, because the Bishop does NOT reserve the absolution to himself ; but any othert Confessor can absolve from it, except the priest who is himself the partner in the act. -Dens, vol. 6, p. 291, 2.

Accordingly the seduction of females in the Confessional appears to be a very common occurrence, and does not constitute even a reserved case. But what is

reservation ? "It is not censure, but merely a withholding of approbation or jurisdiction. " Therefore as approbation is not withheld, any Confessor may absolve a novice, a nun, or a lay woman; a priest, a friar, or a monk, though they may all be guilty of committing fornication ; for it is only " the graver and more atrocious crimes " that are reserved to the bishops, such as heresy, and the reading of the Bible and other heretical books, &c. In this way two priests in neighbouring parishes can absolve each other's frail ones, and afterwards absolve each other. 33 Proinde copula cum novitiâ, vel cum Begginâ, vel aliâ voto simplici castitatis obstrictâ, non constituit casum reservatum : neque vir religiosus aut sacerdos comprehenditur ; adeo ut persona libera peccans cum Religioso sacerdote non incurrat hunc casum. -Dens, tom. 6, p. 287. As copulation with a novice, or a nun, or any other woman bound by a simple vow of chastity, does not constitute a reserved case ; neither is a religious man or a priest comprehended (in a reserved case) ; so, therefore, a free woman transgressing with a Religious priest does not incur this case (of reservation).- Dens, vol. 6, p. 287. For the three following reasons it appears there never can be a reserved case against a " Religious Priest,"-Because 1st. " Frequenting a novice, a nun, or any other woman bound by a simple vow ofchastity, does not constitute a reserved case. 2nd. " case. Transgressing " with a free woman does not constitute a reserved 3rd. " A religious man or a Priest " is never comprehended in a reserved case. The two first reasons include all women, whether free or under vows ; and the third reason includes all religious men or Priests. Therefore all women are subject to the will and pleasure of all religious men or Priests. What would Jephtha's daughter and her maiden companions say to this mode of keeping a vow of celibacy ? Probably the irreligious priests are in the habit of imitating the daughters of Israel upon the mountains ; viz . , bewailing the virginity of their self-denying companions. An comprehenditur masculus complex in peccato venereo, v. g. per tactus . R. Affirmative, quia Pontifex extendit ad qualemcunque personam. Non requiritur ut hoc peccatum complicis patratum sit in confessione, vel occasione confessionis : quocunque enim loco vel tempore factum est, etiam antequam esset Confessarius, facit casum complicis. Nota ultimo, cum restrictio fiat ad peccata carnis, poterit Confessarius complicem in aliis peccatis, v. g. in furto, homicidio, etc., valide absolvere.-Dens, tom. 6, pp. 291 , 2. | Is a male accomplice in venereal sin, to wit, by touches, comprehended in this degree ? Answer. Yes, because the Pope extends it to whatsoever person. It is not required that this sin of an accomplice be committed in confession, or by occasion of confession ; for in whatever place or time it has been done, even before he was her Confessor, it makes a case of an accomplice. Lastly, take notice, that since the restriction is made to carnal sins, the Confessor will be able to give valid absolution to his accomplice in other sins, namely, in theft, in homicide, * &c.-Dens, v. 6, pp. 291, 2 . After telling us that, in obedience to a bull of Gregory the Fifteenth, and a constitution founded thereon by Benedict the Fourteenth, any priest is to be denounced who endeavours to seduce his penitent in the Confessional, he asks the following question :-

That is, if she should happen to poison her husband, or be guilty of any other little indiscretion.

34 Confessarius solicitavit pœniten- | tem ad turpia, non in confessione, nec occasione confessionis, sed ex aliâ occasione extraordinariâ : An est denuntiandus ? R. Negative. Aliud foret, si ex scientiâ confessionis solicitaret, quia, v. g. ex confessione novit illam personam deditam tali peccato venereo. -P. Antoine, t. 4, p. 430. Propterea monet Steyartius, quod Confessarius pœnitentem quæ confitetur se peccâsse cum sacerdote, vel solicitatam ab eo ad turpia, interrogare possit utrum ille sacerdos fuerit ejus Confessarius, an in confessione solicitaverit, etc. An denuntiatio fieri debet, quando dubium est utrum fuerit vera et sufficiens solicitatio ad turpia ? R. Quidam negant ; sed Card. Cozza cum aliis quos citat dub. 25, affirmat si dubium non sit leve, dicens examen illud relinquendum Episcopo sive Ordinario.-Dens, tom. 6, pp. 294, 5. A Confessor has seduced his penitent to the commission of carnal sin, not in confession, nor by occasion of confession, but from some other extraordinary occasion : Is he to be denounced ? Answer. No. If he had tampered with her from his knowledge of confession, it would be a different thing ; because, for instance, he knows that person, from her confession, to be given to such carnal sins.-P. Antoine, t. 4, p. 430. For which reason Steyart reminds us, that a Confessor can ask a penitent who confesses that she has sinned with a priest, or has been seduced by him to the commission of carnal sin, whether that priest was her Confessor, or had seduced her in the confessional, &c. Ought the denunciation to be made, when there exists a doubt whether the solicitation to carnal sin was real and sufficient ? Answer. Some say No ; but Card. Cozza, with others whom he cites, doubt 25, says, Yes, if the doubt be not light, * adding, that the examination of the matter is to be left to the Bishop or the Ordinary.-Dens, V. 6, pp. 294, 5. ON THE MODE OF DENOUNCING THE AFORESAID SEDUCER. Primus modus magis conveniens The first and most convenient est, si ipsa persona solicitata immediate, nulli alteri revelando, accedat Episcopum sive Ordinarium. 20. Potest Episcopo scribere epistolam clausam et signatam sub hâc formâ : Ego Catharina N. habitans Mechliniæ in plated N. sub signo N. hisce declaro me 6 Martii anno 1758 occasione confessionis fuisse solicitatam ad inhonesta a Confessario N.N., excipiente confessiones Mechmode is this if the person upon whose chastity the attempt has been made would proceed herself immediately to the Bishop, or the Ordinary, without revealing the circum- stance to any one else. 2nd. She can write a letter, closed and sealed, to the Bishop, in the following form : I, Catharine N., dwelling at Mechlin, in the street N., under the sign N., by these declare, that I, on the " * Should the Bishop think that it was only a joke, or that the " solicitation' was insufficient, the matter is then hushed up, to save the character of the Confessor. 35 liniæ in Ecclesia N., quodjuramento | 6th ofMarch, 1758, on the occasion confirmareparata sum. 30. Si autem scribere nequeat, similis epistola scribatur ab alio, v. g. a secundo Confessario cum licentiâ pœnitentis, et nomen pœnitentis seu personæ solicitatæ exprimatur ut supra : sed nomen Confessarii solicitantis, ut occultum maneat scribenti, non exprimatur, verum a tertio aliquo rei ignaro, in chartulâ aliquâ nomen ejus scribatur sub alio prætextu, quæ chartula epistolæ præfatæ includatur. In hoc casu (denunciationis) tamen quidam putant moderandum, et considerandas esse circumstantias frequentiæ, periculi, etc. -Dens, tom. 6, p. 295. of confession, have been seduced to improper acts bythe Confessor N.N., hearing confessions at Mechlin, in the church N., which I am ready to confirm on oath. 3rd. But if she cannot write, let a similar letter be written by another, namely, by a second Confessor, with the licence of the penitent, and let the name of the penitent or person seduced be expressed as above : but let the name of the seducing Confessor, in order that it may remain a secret to the writer, be not expressed, but let his name be written, under a different pretext, by some third person ignorant of the circum- stance, on some scrap of paper, which may be enclosed in the aforesaid letter. In this case (of denouncing), however, some are of opinion that moderation must be observed, and that the circumstances of frequency, of danger, &c. , must be considered.- Dens, v. 6, p. 295. Hence it appears, that if this " amiable weakness" is not very frequently exhibited, the affair is to be passed over, if possible ; or, at all events, the Bishop is to make the best fight he can with the seduced penitent, to screen the priest and hush up the matter. We shall soon see how often a Confessor may deliberately sin with penitents in the confessional. Monentur Confessarii ut mulierculis quibuscunque accusantibus pri- orem Confessarium fidem leviter non adhibeant ; sed prius scrutentur occasionis finem et causam, examinent earum mores, conversationem, etc.- Dens, tom. 6, p. 295. Non temere fidem pœnitentibus adhibendam circa similes delationes ; et Confessarium, juniorem præsertim, in tam arduo negotio nihil, nisi ex prudentiorum Sacerdotum consilio, agere debere. De la Hogue de Pœn. , p. 302. Confessors are advised not lightly to give credit to any women what- soever accusing their former Confessor ; but first to search diligently into the end and cause of the occasion, to examine their morals, conversation, &c. Dens, vol. 6, p. 295. Credit should not be readily given to penitents when they make such* accusations as these ; and the Confessor, particularly if he be a young man, ought to do nothing in so arduous an affair without the advice of the more prudent priests.De la Hogue de Pan. , p. 302.

See how exactly Dens and De la Hogue agree upon this critical affair. Their

opinions are given almost verbatim et literatim. C 2 Quocirca observa, quod quæcunque persona, quæ per se vel per aliam falso denuntiat sacerdotem tanquam solicitatorem, incurrat casum reservatam Summo Pontifici. Ita Benedictus XIV. Constit. Sacramentum Poeniten. apud Antoine, p. 418. Benedictus XIV. in Constit. citatâ numero 216, reservavit sibi et successoribus peccatum falsæ denunciationis Confessarii solicitantis ad turpia.-Dens, tom. 6, pp. 295, 6, 7. 3386 For which reason observe, that whatever person, either by herself or by another, falsely denounces a priest as a seducer, incurs a case reserved for the Supreme Pontiff. Thus, Benedict the Fourteenth, in the Constitution called " Sacramentum Pænitentia" in Antoine, p. 418. Benedict the Fourteenth, in the Constitution cited in No. 216, reserves to himself and his successors the sin of falsely denouncing a Confessor for seducing his penitent to commit carnal sin.-Dens, vol. 6, pp. 295, 6, 7. ON THE PROXIMATE OCCASION OF SIN. Quid est occasio proxima peccandi, de quâ loquitur Pastorale ? R. Est id, Quod natum est inducere in peccatum mortale. Recte etiam definitur : Id quod affert morale vel probabile periculum peccati mortalis. Adhæremus illis qui docent sequentia: Frequentatio tabernarum est occasio proxima respectu illius, qui ex tribus vicibus semel, vel ex decem vicibus bis vel ter solet inde induci in ebrietatem, in rixas, vel in alia peccata mortalia. Similiter alloquium puellæ est occasio proxima illi qui ex decem vicibus bis vel ter solet cadere in peccatum carnis, vel in delectationem carnis deliberatam. Frequentatio quotidiana tabernæ aut puellæ censetur esse occasio proxima respectu ejus, qui ex eâ vel bis vel ter in mense prolabitur in simile peccatum mortale. Idem resolvit P. Du Jardin, p. 51, de administratione quotidianâ aliWhat is the proximate occasion of sin, concerning which the Pastoral speaks ? Answer. It is that which is naturally calculated to lead into mortal sin. It is also well defined : That which brings with it a moral or probable danger of mortal sin . We adhere to those who teach as follows :- Frequenting of taverns is a proximate occasion (of sin) with respect to him who is wont, out of every three times, to fall once ; or, out of every ten times, to fall twice or thrice into drunkenness, into quarrels, or into other mortal sins. In like manner, speaking to a girl is a proximate occasion (of sin). to him who, out of every ten times, is wont to fall twice or thrice into carnal sin, or into deliberate carnal delight. Daily frequenting a tavern or a girl is considered a proximate occasion (of sin) in respect of him who, on that account, falls twice or thrice a month into like mortal sin. P. Du Jardin is of the same opinion, p. 51, respecting the daily ad- 37 cujus officii licet honesti : v. g. Me- | ministration of any office, however dici, Confessarii, Causidici, Mercatoris, si inde quis bis terve per mensem deliberate cadere soleat, et p. 53, concludit Confessarium obligari ad deserendum illud ministerium. Obj. Confessarius ille quotidie occupatus in ministerio audiendi confessiones, rarissime cadit comparative ad vices quibus non cadit ; ergo ministerium audiendi confessiones respectu illius non est occasio proxima. R. Nego cons. quia ille, licet non comparative, absolute tamen frequenter cadit ; qui enim per singulos menses committeret duo vel tria injusta homicidia, diceretur absolute frequenter committere homicidium ; ille Confessarius toties occidit animam suam. -Dens, tom. 6, p. 175. honest ; for instance, of a physician, a confessor, a lawyer, a merchant, if any should, on that account, be accustomed to fall deliberately two or three times a month ;* and page 53, he concludes, that the Confessor is bound to abandon that ministry. Obj. That Confessor every day occupied in the ministry of hearing confessions falls very seldom in comparison with the times he does not fall ; therefore, the ministry of hearing confessions is not with respect to him a proximate occasion (of sin) . Answer. I deny the consequence, because he, though not comparatively, does, however, absolutely fall frequently ; for he who would commit two or three unjust homicides every month should be said absolutely to commit homicide frequently ; so often does that Confessor slay his own soul. -Dens, v. 6, p. 175. The following old song of the last century illustrates the progress of the Confessional :— 1. THE FRYAR AND THE NUN. Alovely lass to a Fryar came, To confess in the morning early : In what, my dear, were you to blame? Now tell to me sincerely. I have done, sir, what I dare not name, With a man that loves me dearly. 3. 2. The greatest fault ofmyself I know Is what I now discover ; You for that crime to Rome must go, And discipline must suffer ; - Lack-a-day, sir ! if it must be so, With me you must send my lover. Oh! no, no, no, my dear, you dream, We must have no double dealing ; But if you'll repeat to me that same, I'll pardon your past failing.- I own, sir, but I blush for shame, That your penance is prevailing.

Even Du Jardin, who is considered a severe disciplinarian, thinks that a Con- fessor may deliberately " frequent" a female penitent once a month (just to keep him

from sinning) ; by which it would appear that the sin consists not in the act, but in deliberately performing it two or three times a month. There is no restriction, however, as to the number of unpremeditated, or accidental, slips. 38 ON JUST CAUSES FOR PERMITTING MOTIONS OF SENSUALITY. Hujusmodi justæ causæ sunt auditio confessionum, lectio casuum conscientiæ pro Confessario, servitium necessarium vel utile præstitum infirmo. Just causes of this sort are, the hearing of confessions, the reading of cases of conscience drawn up for a Confessor, necessary or useful at- tendance on an invalid. The effect of a just cause is such, that anything from which motions arise may be not only lawfully begun, but also lawfully continued : and so the Confessor receiving those motions from the hearing of confessions, ought not on that account to abstain from hearing them, but has a just cause for persevering, providJusta causa facere potest ut opus aliquod, ex quo motus oriuntur, non tantum licite inchoetur sed etiam licite continuetur : et ita Confessarius ex auditione confessionis eos percipiens, non ideo ab auditione abstinere debet, sed justam habet perseverandi rationem, modo tamen ipsi motus illi semper displiceant, nec inde oriatur proximum pericu- ing, however, that they always dislum consensus.-Dens, tom. 1, pp. 299, 300. please him, and there arise not therefrom the proximate danger of consent. -Dens, v. 1, pp. 299, 300. Thus it appears to be a matter of course, that hearing confessions is a just cause for entertaining sensual motions. Dens explains "sensual motions" to be, " sharp tingling sensations of sensual delight shooting through the body, and exciting to corporeal pleasures." Now, if a lady appears modest, the Confessor is instructed that " that modesty must be overcome, or else he is authorized to deny her absolution." "Pudorem illum superandum esse, et nolenti denegandam esse absolutionem.” —De la Hogue de pæn. , p. 68. Attendance upon invalids !! is also a just cause for sensual motions. After reading this, who would marry a frequenter of the confessional ? Only think of allowing a wife or daughter to go alone to confession to such beastly sensualists, or of permitting such hideous monsters to enter their sick chamber, especially when they are recovering ! Circa quæ specialiter examinari possunt adolescentes ætatis circiter viginti annorum, satis vegeti et mundani, vel potui dediti ? R. Circa peccata luxuriæ, primo per generales interrogationes et a longinquo : v. g. an pœnitens frequentet personas alterius sexûs ? Si concedat : an sint dicta quædam verba inhonesta ? Quid secutum ? &c. Si neget, potest inquiri : An aliquando vexetur inhonestis cogi- tationibus vel somniis ? Si affirmet, About what can young men be specially examined at the age of about twenty years, sufficiently vigorous and like men of the world, or given to drink ? Answer. About the sins ofluxury, first by general questions and from afar : for example, whether the penitent frequents persons of the other sex ? If he allows that he does, whether any improper words were said ? What followed, &c. If he answer in the negative, it can be asked, whether he is at any time 39 ad interrogationes ulteriores progredi | tormented with improper thoughts or oportet. Eadem prudentiæ forma observabitur circa adolescentulam vel mulierem vane comptam. -Dens, tom. 6, p. 125. dreams ? If he say YES, it is fit to proceed to further questions. The same form of prudence shall be observed about a young girl, or a woman vainly decked. -Dens, v. 6, p. 125. In speaking of interrogating young men and women, Bailly uses almost the same words, viz. : — Prudens Confessarius quantum poterit pœnitentium fiduciam ore benigno adaugeat, a generalioribus ad specialiora, a minus turpibus ad turpiora procedat, nec exordium ducat a factis externis sed a cogitationibus ? An pœnitens inhonestas cogitationes non volveret animo inadvertenter ? Quale fuit istud desi- derium ? An motus illicitos non fuit expertus ? Si puella sit, interroganda erit an ornaverit se ut placeret hominibus ? An in hunc finem fuco usa fuerit ? An brachia, an humeros, an pectus denudaverit? An templa frequentaverit ut in limine vel fenestrâ sese ostenderet ut conspiceretur ? An cum aliis quid turpe dixerit, aut legerit, aut cantaverit ? An non cuipiam teneriori amore adhæreat ? An nihil ei circa se permiserit ? An oscula passa non sit ? Quod si ulterioribus interrogationibus detur locus, ministerium suum implebit Confessarius, sed prudenter admodum et circumspecte. -Bailly, tom. 7, p. 366. An quispiam voto castitatis obstrictus facit contra suum votum, si aliis personis liberis sit causa libidinis : v. g. si consulat aliis ut illi inter se fornicentur ? R. Peccat peccato scandali, et The prudent Confessor will endeavour, as much as possible, to induce his confidence by kind words, and then proceed from general to particular questions from less shameful to more shameful things ; not beginning from external acts, but from thoughts, such as, Has not the penitent been troubled, inadvertently as it were, with improper cogitations ? Of what kind was the thought indulged ? Did he expe- rience any unlawful sensations ? If the penitent be a girl, let her be asked-Has she ornamented herself in dress so as to please the male sex ? or, for the same end, has she painted herself ; or, bared her arms, her shoulders, or her bosom? Whether she has frequented church in order that she might show herself to be looked at in the porch, or at the window ? Whether in company with others she has spoken, read, or sung anything immodest ? Whether she is not attached to some one ? Whether she has not allowed him to take liberties with her? Whether she has not allowed him to kiss her ? But if opportunity shall offer for carrying the inquiry further, the Confessor will do his duty, but, however, prudently and cautiously.- Bailly, vol. 7, p. 366. Does any one bound by a vow of chastity act against his vow if he be the cause of lechery to others who are free from such vow; for instance, if he advise others to commit fornication with one another ? Answer. He is guilty of the sin 40 fit reus fornicationis illorum ; verum- of scandal, and stands arraigned of tamen non videtur violare votum their fornication ; however, he does proprium mere ob fornicationem not seem to violate his own vow aliorum, si absit complacentia pro- merely on account of the fornication pria, quia non vovit servare castita- of others, if he feel no complacency tem alienam sed propriam, sicuti himself, because he has made no vow conjugatus id consulens non peccat to preserve the chastity of others, but contra fidem matrimonii sui. his own, just as a married man advising it does not sin against the faith of his matrimony !!! Obj. Vovens castitatem vovet non cooperari aut consentire ulli peccato contra castitatem. p. R. Id negatur. -Dens, tom. 4, 377. An Confessarius potest absolvere sponsam, dum cognoscit ex solâ confessione sponsi, quod sponsa in confessione reticeat fornicationem habitam cum sponso ? R. Varias reperio opiniones : La Croix, lib. 9, p. n. 1969, existimat sponsam non esse absolvendam, sed dissimulanter dicendum : Misereatur tui, &c. , ita ut ipsa ignoret sibi ab- solutionem negari. Prudentes Confessarii solent et statuunt regulariter inquirere ab omnibus sponsis, utrum occasione futuri matrimonii occurrerint cogitationes quædam inhonesta ? Utrum permiserint oscula et alias majores libertates ad invicem ex eo, quod forte putaverintjam sibi plura licere ? Cum verecundia soleat magis corripere sponsam, propterea solemus prius in confessione audire sponsum, ut sponsa postea confidentius exponat quod novit jam esse notum Con- fessario. Obj. He that makes a vow of chastity, vows not to co-operate with or consent to any sin against chastity. Answer. That is denied. -Dens, vol. 4, p. 377. Can a Confessor absolve a young woman betrothed in marriage, whilst he knows, solely from the confession of the betrothed husband, that she does not disclose in her confession the fornication she has been guilty of with her betrothed ? Answer. I find various opinions ; La Croix thinks that she ought not to be absolved, but that the Confessor should dissemble* and say Misereatur tui, &c. , so that she may not know that absolution has been denied her. Prudent Confessors are wont, and lay it down as a rule, regularly to ask all betrothed young women, whether from occasion of their approaching marriage there occurred to them any improper thoughts ? whether they permitted kisses and other greater alternate liberties, because perhaps they thought that greater freedoms were now allowed them ? And since the young woman is more under the influence of modesty, we are wont for that reason to hear the betrothed husband's confession first, that she may afterwards more confidently reveal to the Confessor what she knows to be known to him already.

Even when the priest acts in the capacity of God he may practise deception.

41 Addunt aliqui sponsum, qui prius confitetur, posse induci, ut dicat sponsæ se peccatum illud aperte esse confessum. Post confessionem sponse id non licet amplius. -Dens, tom. 6, pp. 239, 240. Some divines add, that the betrothed husband, who makes his confession first, can be induced to tell her that he has openly confessed that sin. After the young woman's confession, that would be no longer in the Confessor's power. -Dens, v. 6, pp. 239, 240. We can assure our readers that the following extracts are from the MORAL THEOLOGY !!! of the celebrated Peter Dens. Quid est morosa delectatio ? R. Est voluntaria complacentia circa objectum illicitum absque voluntate implendi seu exequendi opus. -Dens, tom. 1 , p. 303. An licita est delectatio morosa de opere jure naturæ prohibito, sed sine culpâ formali hic et nunc posito, v. g. delectatio de pollutione nocturnâ in- voluntariâ ? R. Neg. quia objectum delectationis est intrinsecus malum, adeoque deliberata delectatio de eâ est mala. Multi tamen, ut Salmanticenses, Vasquez, Billuart, Antoine, &c. , putant quod licet illicitum sit delectari de homicidio, ebrietate, &c. , involuntarie commissis, illicitum tamen non sit, ob finem bonum, de pollutione mere naturali et involuntariâ delectari : vel affectu simplici et inefficaci eam desiderare. Hujus sententiæ etiam est S. Entonius, parte 2, tit. 6, cap. 5. Dicitur affectu simplici et inefficaci " quia si desideretur efficaciter, ita ut ex desiderio pollutio causetur, vel media ut eveniat adhibeantur, certum est juxta omnes quod sit peccatum mortale. Ratio horum Auctorum est, quod pollutio mere naturalis et involuntaria nullo jure prohibeatur : cum sit effectus mere naturalis, seu mera naturæ evacuatio, ut sudor, saliva, &c. , ac What is morose delight ? Answer. It is a voluntary complacence about an illicit object without a wish of performing or executing the work.-Dens, vol. 1, p. 303. Is morose delight allowed on a thing prohibited by the lawof nature, but here and now having taken place without a formal fault ; for instance, delight on nocturnal involuntary pol- lution ? Answer. No ; because the object of the delight is intrinsically bad ; and therefore deliberate delight respecting it is also bad. Although many think that it is unlawful to delight on homicide, drunkenness, &c. , involuntarily committed ; it is not unlawful, however, on account ofthe good end, to delight on merely natural and involuntary pollution, or to desire it with a simple and inefficacious affection. * Of this opinion also is Saint Antony, part 2, tit. 6, chap. 5. They say, "with a simple and inefficacious affection ;" because, if it be desired efficaciously, so as that the pollution be caused by the desire, or if means be employed that it may happen, it is certain, according to all, that it is a mortal sin. The reason of these Authors is, that pollution merely natural and involuntary is prohibited by no law; since it is a merely natural effect, or

What apure Saint ! -what does he consider is the " good end" to be gained ?

42 proinde nequidem materialiter seu objective mala unde illam ut talem inefficaciter velle non est peccatum. -Dens, tom. 1, pp. 310, 11. a mere evacuation of nature, like sweat, saliva, &c.; and therefore it is by no means materially or objec- tively bad ; whence it is not a sin to wish for it inefficaciously as such.- Dens, v. 1, pp. 310, 11. ON REFUSING OR DENYING MARRIAGE DUTY. In omni peccato carnali circumstantia conjugii sit exprimenda in confessione. An aliquando interrogandi sunt conjugati in confessione circa nega- tionem debiti ? R. Affirmative : presertim mulieres, quæ ex ignorantia vel præ pudore peccatum istud quandoque reticent : verum non abrupto, sed prudenter est interrogatio instituenda : v. g. an cum marito rixatæ sint, quæ hujusmodi rixarum causa ; num propter talem occasionem maritis debitum negarint ; quod si deli quisse fateantur, caste interrogari debent, an nihil secutum fuerit continentiæ conjugali contrarium, v. g. pollutio, &c. -Dens, tom. 7, p. 149. Hinc uxor se accusans in confessione quod negaverit debitum interrogetur, an maritus ex pleno rigore juris sui id petiverit : idque colligetur ex eo, quod petiverit instanter, quod graviter fuerit offensus, quod aversionis vel alia mala sint secuta, de quibus etiam se accusare debet, quia In every carnal sin let the circumstance of marriage be expressed in confession. Are the married to be at any time asked in confession about denying the marriage duty ? Answer. Yes : particularly the WOMEN, who, through ignorance or modesty, are sometimes silent on that sin ; but the question is not to be put abruptly, but to be framed prudently : for instance, whether they have quarrelled with their husbands what was the cause of these quarrels-whether they did upon such occasion deny their husbands the marriage duty; but if they acknowledge they have transgressed, they ought to be asked chastely whether anything followed contrary to conjugal continence, namely, POLLUTION,* &c.-Dens, v. 7, p. 149. Hence let the wife, accusing herself in confession of having denied the marriage duty, be asked whether the husband demanded it with the full rigour of his right ; and that shall be inferred from his having demanded it instantly, from his having been grievously offended, or

The following is a tolerably minute description, considering that the author was sworn to celibacy from early youth :

·- Notatur, quod pollutio in mulieribus quandoque possit perfici, ita ut semen earum non effluat extra membrum genitale; indicium istius allegat Billuart, si scillicet sentiat seminis resolutionem cum magno voluptatis sensu, qua completa passio satiatur. -Dens, tom. 4, p. 380. It is remarked that women maybe sometimes guilty of imperfect pollution, even without a flow of their semen to the outside ofthe genital member (the passage), of which Billuart alleges a proof:-If, for instance, the woman feels a loosening of the semen, with a great sense of pleasure, which being completed, her passion is satiated.-Dens, v. 4, p. 380. , p. 43 fuit eorum causa : contra si confiteatur rixas vel aversiones adversus maritum interrogari potest ; an debitum negaverit ? -Dens, tom. 7, p. 150. from aversion or any other evils having followed, of which she ought also to accuse herself, because she was the cause of them. On the other hand, if she confess that there exist quarrels and aversions between her and her husband, she can be asked whether she has denied the marriage duty.-Dens, v. 7, p. 150. Thus, if a married woman confesses, that in sulk, or whim, or for any other reason, she has not rendered due benevolence, she is compelled to give the Confessor a full, true, and particular account of the way in which her husband insisted upon his right, viz . , whether in anger and with threats, or with entreaties and coaxing endearments. In this manner the Confessor not only ferrets out the most secret acts of the married, but also ascertains, whenever he chooses, what is the peculiar mettle of the husband and disposition of the wife. The following passages from the " Moral Theology" of Bailly, the reader will perceive, are almost word for word the same as those selected from Dens on the same subject :- An teneantur conjuges reddere debitum ? R. Eos teneri sub peccato mortali ; quia res est per se gravis ; cum inde nascantur rixæ, odia, dis- sensiones. Dum vel expresse vel tacite exigitur, dum petitur verbis vel signis (inquit S. Thomas). Bailly, tom. 4, p. 483. Dixi autem Io. utrumque conjugem teneri ; in éo enim pares sunt ambo conjuges, ut patet ex verbis Apostoli. Dixi 20. eos teneri sub peccato mortali quia res est per se gravis, cum inde nascantur rixæ, odia dissensiones parsque debito fraudata incontinentiæ periculo exponatur : quod lethale est. Hinc Parochus aut per se in Tribunali Pœnitentiæ, aut saltem, et quidem aliquando prudentius, piæ matris ministerio, edocere debet sponsos et præsertim sponsas, quid in hac parte observan- dum sit. Cum vero mulieres ejusmodi paccata in confessione sacramentali, præ pudore aut ignorantia non raro reticeant, expedit aliquando Are married persons bound to render the marriage debt ? Answer. They are bound under pain of mortal sin, because the matter is of itself important, since from thence arise quarrels, hatreds, dissensions. It must be rendered when it is required expressly or tacitly, when sought after by means of words or signs (saith St. Thomas) . But I have said that each is bound ; for in this affair both man and wife are equal, as is clear from the words of the apostle. I have said in the second place, that they are bound under mortal sin, because it is a weighty affair in itself, since it is the active cause of quarrels, hates, dissensions, and since the party defrauded of duty is exposed to the danger of incontinence, which is a deadly sin ; hence the Parish Priest, either himself personally in the Tribunal of Penance (the Confessional) , or at least, and sometimes more prudently, by the agency of a pious matron, ought to inform married persons, and particularly married 44 de iis illas interrogare, sed caute et prudenter, non ex abrupto : v. g. inquiri potest an disidia fuerint inter eam et conjugem, quæ eorum causæ, qui effectus, an propterea marito denegaverit quod ex conjugii legibus ei debetur.-Bailly, Tract. de matrimo., p. 482. | women, of what they should observe with respect to this matter. But since women, through modesty or ignorance, not unfrequently conceal sins of that sort in sacramental confession, it is expedient sometimes to interrogate them concerning those sins, but cautiously, prudently, not abruptly for instance, it may be asked whether there have been any dissensions between her and her husband- what was the cause- and what the effect of them-whether she has on that account denied to her husband what is due to him by the laws of marriage ? -Bailly, vol. 4, p. 482. He then gives thirteen reasons for excusing the parties from paying the marriage debt. We shall quote only two or three of them, viz.:— Si exigens remisse petat. Si petens sit in ebrietate vel amentia.-Bailly, tom. 4, p. 485. Si conjux unus, sæpius ac immoderate petat !!! Debitum nec reddi potest nec peti in loco publico, nec coram liberis , aut domesticis ; nec eo modo, qui sit contra naturam.-Bailly, tom. 4, p. 486. If the party demanding asks it carelessly !! If the party demanding be drunk or mad. -Bailly, vol. 4 , p. 485. If one party demands too often and immoderately. The debt can neither be paid nor demanded in a public place, nor before children or domestics !!! nor in that manner which is contrary to nature.-Bailly, vol. 4, p. 486. Dub- lin edition . He goes on to ask as to " When wives are excused from rendering payment of the aforesaid debt ? " viz :- An frequentes abortus a readitione debiti mulierem eximant ?

Do frequent abortions exempt the woman from rendering the debt ? Can the debt be lawfully demanded, or at least rendered, at the An temporibus menstrui fluxus, puerperii et gravitatis debitum licite peti aut saltem reddi protest ? "- time of the monthly terms, childp birth, or pregnancy? . 487. An justa sit debitum denegandi causa, quod proles a muliere ablactatur ? -Bailly, tom. 4, pp. 486, 7, 9. Dublin edition. Is it a just cause for refusing the debt because the woman is suckling the offspring ? -Bailly, vol. 4, pp. 486, 7, 9, Dublin edition. He next proceeds with a few Miscellaneous Estimates, such as :— An licitum sit conjugibus matrimonio utentibus optare non inde oriri prolem ? Is it lawful for married persons using matrimony to wish that thence offspring should not be born ? 45 An liceat matrimonii usum petere propter vitandam compartis incontinentiam ? An licitum sit matrimonio uti propter voluptatem? -Bailly, tom. 4, p. 481 . Per accidens ejus modi intemperantia potest esse lethalis :-I. Si immoderata sit, ac noceat valetudini sive exigentis debitum sive reddentis. 2. Si conjux aliam, non conjugem intendit, ut expresse docet S. Thomas, in 4 dist. 31, quest, 2. art. 3. 3. Si ita frequens sit, ut impediat tempora, quæ debentur orationi, ut apertis verbis tradit Augustinus. -Bailly, tom. 4, p. 482. Si constet alterum conjugem esse adulterum potest pars innocens parti adulteræ debitum denegare ?-Non potest conjux conjugi adultero debitum denegare, si ejusdem criminis ille reus sit quia tunc est compensatio ; quinimo nec idem potest pars innocens, si injuriam condonaverit ; e. g. debitum sponte reddendo vel alia amoris conjugalis signa exhibendo.-Bailly, tom. 4, p. 485. Is it permitted to demand the use of matrimony, for the purpose of avoiding incontinence in the part- ner ? Is it lawful to use matrimony solely for pleasure ?-Bailly, vol. 4, p. 481. Dublin edition. By accident intemperance of this kind may be a deadly sin : -1. If it be immoderate and injures the health of either party. 2. If the married party intends another and not their own partner !!! as St. Thomas expressly teaches. 3. It it be so frequent as to interrupt the time due to prayer, as St. Augustine openly maintains. -Bailly, v. 4, p. 482. Dublin edition.

If it be manifest that one of the married parties be guilty ofadultery, can the innocent refuse the debt to the guilty party ?—A married party cannot refuse the debt to the one guilty of adultery, if that party be guilty of the same crime because then there is compensation ; neither, moreover, can the innocent party do the same (viz. , refuse) if the injury has been pardoned-as, for example, by spontaneously rendering the debt, or by exhibiting other signs of conjugal love. -Bailly, vol. 4, p, 485. Liguori enters more fully into this subject, and apparently with great familiarity. We shall now give a few extracts from his works, viz :- Hic quæritur I. An aliquando vir teneatur petere. Per se loquendo, non tenetur petere : tenetur vero per accidens, nimirum si uxor tacite exigat ; puta si ostendat aliquod indicium, quo tacitam petitionem significet ; quia in mulieribus ob innatam etiam verecundiam talia signa habentur pro vera petitione. Ita communiter Sanch. lib. 9. d. 2. n. 3. et alii universe ex divo Thoma Suppl. 3. q. 64. art. 2. ubi : Quando

Here it is asked, 1st, Is the husband sometimes bound to demand the debt ? Speaking of itself, he is not bound to demand ; but he is by accident bound, namely, if the wife should tacitly require it, for instance, if she shows some token, by which she signifies a tacit demand ; because in the case of women, on account of their innate modesty, such signs are held in the place of real demand. Thus commonly The two last peculiarities must have been confined to the age and clime in which each of these saints flourished. In this country, at all events, these interrup- tions of the Augustine age are rather unusual. 46 vir percipit per aliqua signa, quod | Sanchez, &c. , universally hold from uxor vellet sibi debitum reddi, sed St. Thomas, where he says, " When propter verecundiam tacet . . tenetur the husband perceives from any reddere. E converso, recte dicit San- signs that the wife wishes the debt chez n. 5. cum Soto et Palao, ex to be paid, but on account of her eodem D. Thom. in 4. d. 32. q. modesty is silent, he is bound to unic. art. 3. ad 2. non teneri pay the debt." On the contrary, mulierem reddere viro, nisi hic ex- Sanchez, &c. , rightly say, according presse petat : cum enim non pudeat to the same St. Thomas, that the viros expresse exigere, bene possunt wife is not bound to pay the debt to uxores præsumere quod viri expresse the husband unless he expressly non petentes nolint ipsas obligare ad demands it, for since the husbands petendum ; imo ego sentio, nec posse, are not ashamed expressly to dequia nequit maritus obstringere mu- mand, wives may well presume that lierem, ut cum tanta sua erubescen- husbands not expressly demanding tia debitum petat. Recte tamen are unwilling to oblige the wives to excipit Sanch. 1. c. cum S. Antonin. demand ; nay, I am of opinion that Nav. Sylv. et Manuel, nisi talis they are not able, inasmuch as the erubescentia potius præsumatur ali- husband cannot bind the wife to quando (quod ceterum raro accidit) demand it, with all her blushing esse ex parte viri, quam feminæ ; modesty. It is, however, rightly puta si illa esset maximæ auctoritatis, excepted by Sanchez, and others, aut feræ conditionis, et vir valde unless such bashfulness (but which pusillanimus ac verecundus. Regu- seldom happens) should be presumed lariter tamen, bene subdit Sanch. to be on the part of the man, rather non tenetur uxor reddere, nisi evi- than that of the woman, as for denter ei constet de hac pusillani- instance, if she happened to possess mitate et pudore mariti. -Liguori, greater authority (that is, wear the tom. 6, n. 928. breeches) or be of a fierce disposition, and the husband should happen to be very pusillanimous and bashful. But Sanchez very properly suggests, that, as a general rule, the wife is not bound to pay the debt, unless this pusillanimity and shame on the part of the husband are very evident to her. Lig. vol. 6, n. 928. Quærit. II. An uxor teneatur aliquando petere debitum. Certum est primo, ordinarie non teneri uxorem ad petendum, quia hoc est mulieribus notabiliter inverecundum. Certum secundo, quod, cum alter conjux est in periculo incontinentiæ, tam vir quam uxor teneatur petere ad liberandum alterum a periculo. Ita communiter Pontius 1. 10. c. 2. num. 3. Sanch. 1. 9. d. 2. n. 9. cum Soto, Adr, etc. ac Boss. c. 1. n. 17. cum Filliuc. Henr. etc. Sed dubium fit, an teneatur uxor tunc It is asked, 2nd, Whether the wife is sometimes bound to demand the debt. It is certain, in the first place, that the wife is not ordinarily bound to demand the debt, because this is notoriously immodest on the part of women. It is certain, in the second place, that when either husband or wife is in danger of incontinence, they are both equally bound to demand the debt, in order to free the other from the danger, Thus commonly Pontius, &c. , think. But it becomes a doubt whether the wife 47 petere ex caritate, vel ex justitia. be in that case bound to demand it Prima sententia, quam tenent Pont. from charity or from a sense of jus1. c. et Boss. n. 21. cum Led. Henr. tice. The first opinion, which is Diana et P. Soto dicit teneri ex held by Pontius, &c . , declares they justitia. Ratio, quia cum tenean- are bound so to do from a sense of tur conjuges servare bonum fidei, justice. The reason is, because quando alter est in periculo incon- married parties are bound to observe tinentiæ, tunc esto non petat alter, good faith when one is in danger of ipsa tamen necessitas petit, ut bo- incontinence ; in that case, although num fidei servetur vitando alterius the other does not demand, still incontinentiam ; ideoque tunc potius necessity itself requires that good. est redditio, quam petitio debiti. faith should be observed in avoiding Confirmatur exemplo : si enim medi- the incontinence of the other, and cus teneatur ex contractu moderi therefore in that case it is a renderægroto, tenetur ex justitia exhibere ing rather than a demanding of the ei medicinam, quamvis ille non debt. This is confirmed by example petat. Secunda vero sententia, quæfor if a physician is bound by videtur probabilior : et quam tenent contract to heal the sick, he is bound Sanchez dict. d. 2. num 7. cum. Pal. in justice to offer him medicine alet Durando, ac Con. apud Boss. n. though the patient may not demand 22, dicit teneri tantum ex caritate. it. But the second opinion, which Ratio, quia, ubi nulla est petitio seems more probable, and which is alterius conjugis expressa vel tacita, maintained by Sanchez, &c. , affirms nulla adest obligatio justitiæ ad that they are bound only by charity. reddendum. Ad bonum autem fidei The reason is, that when there is no matrimonii spectat quidem, ut con- petition, express or tacit, on the jux non adulteretur, non vero ut part of either, there is no obligation avertat alterum ab adulterio ; licet of justice to pay the debt. But it enim hoc etiam quodammodo per- belongs indeed to the good faith of tineat ad bonum fidei, non tamen matrimony, that the husband should ita pertinet, ut stricte obliget ex not commit adultery, but not that he justitia ad petendum : ideo a D. should avert the other from adulThoma hujusmodi petitio non dicitur tery ; for although this also may absolute redditio, sed quædam red- some measure pertain to good faith, ditio debiti ; et hoc adducit S. it does not, however, so far pertain Doctor tantum ad excusandum pe- that it should strictly oblige from a tentem, si petat ad vitandam incon- sense of justice to demand ; and on tinentiam in altero, non vero ad that account a demand of this kind is obligandum ut petat. Nec obstat not said by St. Thomas to be absoexemplum medici ; medicus enim lutely a rendering but only a certain tenetur utique præbere medicinam rendering of the debt ; and this is infirmo non petenti, quia, ex con- adduced by the holy Doctor only to tractu se obligavit ad eum curan- excuse the party demanding, if he dum : conjux autem se obligavit ad demands it in order to avoid inconnon frangendam fidem, non vero ad tinence in the other, but not to oblige impediendum alterum quominus him to demand it. Nor does the fidem frangat. Ex hac sententia instance of the physician militate infertur quod conjux, cum non tene- against this, for the physician is atur ex justitia, sed tantum ex cari- bound, as it were, to supply meditate eo casu ad petendum, non tene- cine to the sick man, although not atur petere cum magno incommodo ; demanding it, because according to in 48 " hinc probabiliter tunc excusatur uxor a petendo, si in hoc magnam verecundiam subire deberet. -Lig. tom. 6, n. 929. his contract he has bound himself to cure him ; but the married party has bound himself only not to break his own contract, but not to prevent the other from violating his or her contract. From this opinion it is inferred, that the married party, since he is not bound by justice, but only by charity, in that case to make the demand, is not bound to demand at great inconvenience ; hence then, probably, the wife is excused from making the demand, if in this she is obliged to suffer from great bashfulness.-Lig. vol. 6, n. 929. It is asked, 3rd, Whether a husband prohibited from demanding by reason of a vow, or of affinity, or spiritual kindred contracted after matrimony, can, at any time, lawfully demand the debt ? This is commonly admitted by divines, together with Sanchez, &c. , if there should exist any danger of incontinence in the other partner. Nay, it is said by Boss, &c. , that they are then bound, inasmuch as this obli- gation arises from the very institution of marriage. The same thing is also commonly admitted by St. Thomas, &c. , viz. , that the husband, although prohibited, may make the demand if the other requires it by signs ; namely (as says St. Thomas) , when the woman is bashful, and the husband perceives her desire concerning the rendering of the debt. For then the husband, although debarred, may offer himself, because it is then better to pay the debt than to ask it. But how often can it be lawful for him to offer himself ? Sanchez and others say that this is allowable four times in a month. But with more propriety, Boss, and the same Sanchez, &c. , say, that that is to be considered "Quærit. III. Anconjux prohibitus a petendo ratione voti, vel affinitatis, aut cognationis spiritualis post matrimonium contractæ, possit quandoque licite exigere debitum ? Id admittunt communiter DD. cum Sanchez 1 , 9. d . 7, n. 5 ( qui citat J. Andr. Præpos . Adrian, Victor. etc. ) si adsit periculum incontinentiæ in altero conjuge. Imo dicunt Boss. c. 1. n. 261 , et Idem Sanch. n. 11. cum Sot. Henr. Palac. Angles. etc. tunc teneri petere, quia hæc obligatio oritur ex ipsa institutione ma- trimonii. Idem admittunt etiam communiter S. Thom. in 4. d. 38. q. 1, a. 3. q. 2. ad 4. Boss. c. 1. n. 261, et idem Sanchez d. 8. n. 1. cum Sa, Syl. Ang. Turrecr. Henr. Led. etc. posse conjugem impeditum petere, si alter interpretative exigat, nempe quando mulier (ut ait Thomas) verecunda est, et vir sentit ejus voluntatem de debiti redditione. Tunc enim potest conjux impeditus se offerre, quia tunc potius est reddere, quam petere. Quoties autem liceat ei se offerre ? Led. apud Sanch. dicit hoc licere quater in mense ; sed melius Boss. num. 260. et idem Sanch. cum Victoria, dicunt id ex circumstantiis esse pensandum, nempe ex majori vel minori propen- according to circumstances, namely, sione alterius ad venerem. Censent autem idem Boss. n. 263, et Sanch. n. 2. cum Angel. non licere marito according to the greater or lesser propensity of either to venereal pleasures. But Boss, &c. , think that it 49 voto impedito se ad coitum offerre, quando uxor ei concessit licentiam vovendi castitatem, quia tunc censetur ipsa cessisse jure suo, nempe quod vir in ejus gratiam debitum petat ; nisi (excipiunt Sanch. et Bossius, contra Coninck. et Pal. ) uxor esset in periculo incontinentiæ, quo casu dicunt quod vovens teneatur petere ex obligatione orta, ut supra dictum est ex ipsa institutione ma- trimonii. is not lawful for a husband, while prohibited by a vow, to offer himself for copulation, since the wife had conceded to him permission to vow chastity, because then she is herself considered to have ceded her rights, that is, that the husband should demand the debt on her account; unless (as is excepted by Sanchez, &c. ) the wife were in danger of incontinence ; in which case, say they, the party vowing is bound to demand from the obligation arising from the very institution of marriage itself. "An autem liceat petere conjugi But is the husband thus debarred impedito si ipse sit in periculo in- permitted to demand, if he himself continentiæ ? Affirmant Viguerius, is in danger of incontinence ? This et Quintanady, apud Boss. num. is affirmed by Viguerius and others, 262. maxime si ille esset impeditus more especially if he should be de- ratione affinitatis vel cognationis barred by reason of affinity, or spispiritualis, et commode non posset ritual relationship, and a dispenhaberi dispensatio, essetque pericu- sation could not conveniently be lum in mora, quia lex ecclesiastica had, and there should be danger in in tanto discrimine non obligat. Negant vero Sanch. num. 7. cum Guttier et Covarr. Bossius n. 262. cum Coninck. etc. quia periculum incontinentiæ est quidem justa causa dispensandi, non autem coeundi. Sed prima sententia respectu ad impedimentum ab Ecclesia impositum, mihi non videtur improbabilis, si revera dispensatio brevi obtineri nequeat, et magnum periculum sit in mora."-Lig. tom. 6, n. 930. delay, because in so great an emergency the ecclesiastical law is not obligatory. But this is denied by Sanchez, &c. , because danger of incontinence is indeed a just cause of dispensation, but not of copulating. But the first opinion, in respect to the impediment imposed by the Church, does not seem to be improbable, if in reality a dispensation cannot be obtained in a short time, and there should be great danger in delay. Lig. vol. 6, n. 930. ON THE SIN OF Variis modis peccari potest contra bonum prolis, scilicet, Imo, peccant viri, qui committunt peccatum Er et Onan, quos quia rem hanc detestabilem fecerunt, interfecit Dominus. -Genesis. 38. 2ndo. Peccantuxores, quæ potionibus fœtus conceptionem impediunt, aut susceptum viri semen ejiciunt. vel ejicere conantur.-Dens, tom. 7, p. 147. D ER AND ONAN. Sin can in various modes be committed against the good of the offspring. Firstly, the men sin who commit the sin of Er and Onan, whom, because they did this detestable thing, the Lord slew. -Gen. 38. Secondly, the wives sin who prevent the conception of the fœtus with potions, or eject, or endeavour to eject, the seed received from the man.-.-Dens, v. 7,, p. 147. 50 Notent hic Confessarii, quod conjugati, ne proles nimium multiplicetur, aliquando committunt detestabilem turpitudinem, in similitudinem Er et Onan, circa quod peccatum examinandi sunt.-Dens, tom. 7, p. 153. Quær. III. an peccant mortaliter conjuges, si incœpta copula cohibeant seminationem. R. Si conjuges amboin hoc consentiunt, nec adsit periculum seminandi extra vas, id per se loquendo non est mortale ; illa enim penetratio vasis feminei tunc reputatur instar tactus verendorum, qui inter conjuges permittitur, vel saltem non est mortalis, secluso periculo pollutionis. Ita communiter S. Anton. 3. p. tit. 1 , c. 20 § 6. Pont. 1. 10, c. 11. num. 9. Less 1. 4, c. 3, n. 55. Sporer num. 490. Salm. c. 15, num. 82, cum Aversa, et Dic. Bos. c. 9, n. 58, cum Fill. Hurt et Perez, ac Sanch. lib. 9 . d. 19, n. 3, cum Pal. Cajet. Ang. Sa, Arm. Tasi. etc. Dixi 1, si ambo consentiunt; nam, si alter se retrahit sine alterius consensu, certe graviter peccat, ut dicunt omnes AA. præfati. Dixi 2, per se loquendo ; nam sapienter advertit Sanchez 1. c. cum Veracrux, id ordinarie esse mortale quia ordinarie adest periculum ex tali retractioni effundendi semen, nisi conjuges experti sint oppositum ; quo casu tamen puto nullo modo posse eos excusari saltem a veniali, quidquid dicat Sanch. ib. cum aliis. Si vero femina jam seminaverit, vel sit in probabili periculo seminandi, non potest quidem vir data opera, a seminatione se retrahere, sine gravi culpa, quia tunc ipse est causa, ut semen uxoris prodigatur, communiter dicunt S. Anton. 1. c. Salm. n. 81. cum Caj. Anj. Sa, et alii passim. Hoc tamen non erit ita intrinsece malum, ut aliquo casu permitti non possit, puta Here let the Confessors take notice, that the married, lest their children should multiply too fast, sometimes commit a detestable turpitude like that of Er and Onan, about which sin they are to be ex- amined.-Dens, v. 7. p. 153. It is asked, III. , whether married persons sin mortally, if, after having commenced the act of copulation, they refrain from spending? Answer. If both parties consent, and there be no danger of spending outside the vessel, that, speaking of itself, is not a mortal sin-for such entrance into the female vessel is then considered in the same light as touches of the private parts, which are permitted among married persons, or at least is not mortal `sin, the danger ofpollution being avoided. Thus, generally, St. Antoine, &c. I have said, first, if both parties agree ; for, if one withdraws without the consent of the other, he certainly sins grievously, as is asserted by all the above cited authors. I have said, secondly, speaking of itself, (for it is wisely observed by Sanchez, &c. ) that this is ordinarily mortal sin, because generally from such withdrawal there is danger of spilling the seed, unless the contrary has been experienced by the married parties ; in which case, however, I think that they can in no way be excused, at least from venial sin, whatever may be said by Sanchez and others. But, if the woman has already spent, or is in probable danger of spending, the husband cannot indeed withdraw himself from spending without heinous sin, because in that case he himself is the cause that the seed of the wife is wasted, as is generally said by St. Antoine, &c. This, however, will not be so intrinsically bad, that it cannot, in any case, be permitted : for instance, if the man 51 si vir desisteret a copula ob periculum mortis, vel scandali aliorum, tunc enim licite potest se retrahere etiam cum periculo pollutionis, quia hæc per accidens, et præter intentionem eveniret, et contra non tenetur cum periculo tanti damni generationem procurare. Ita communiter Sanchez d. num. 4. Pal. num. 5. Salm. n. 81 , cum Cajet Dicast. Henr. Hæc sunt certa apud omnes. Si autem vir jam seminaverit, dubium fit, an femina lethaliter peccet, si se retrahat a seminando ; aut peccet lethaliter vir non expectando seminationem uxoris. Prima sententia affirmat, et hanc tenent Aversa, et probabilem putat Diana pte. 5, tr. 14. r. 37, atque videtur cohærere Tabien et Arm, apud Sanch. 1 . 9. d, 19, n. 5, dum indistincte dicunt esse mortale, si altero seminante conjux a seminatione se retrahit. Ratio, quia, ut aiunt, etiam semen mulieris active concurrit ad gererationem, prout censent ex medicis Hippocrates, Galenus, Valesius, et Petrus Matha ap. Sanch 1. 2, d. 21, n. 11, et ex theologis Suar. t. 2, in 3. p. d. 10, sect. 1. v. Secundo infertur, ubi ait : Semen maternum simpliciter necessarium est ad concipiendum filium. Item B. Bonav. et Major ap. Boss, d. n. 60, ac. Caj. Abul, et plures alii ap. Sanch. 1. c. et ipsi Sanc. et Boss. hanc opinionem satis probabilem putant ; saltem, ait Bossius, semen mulieris juxta omnes valde confert prolis perfectioni, cum ad hoc saltem fuerit a natura institutum. Secunda vero sententia communior negat ; et hanc tenent Sanch. 1. 9. d. 19. num. 5. Pont. 1, 10. c. 11. n. 2, cum Caj. Henr. Dic. Veracr. etc. Hi contrario nituntur fundamento, nempe quod semen mulieris non sit necessarium ad generationem, ut asserunt Aristoteles, Avicenna, Galenus sibi contrarius, should desist from copulation from danger of death or scandal to others ; for in that case he may lawfully withdraw himself, even at the risk of pollution, because this would happen by accident, and contrary to his intention ; and, on the other hand, he is not bound, with danger of so much injury, to procure gene- ration. Thus Sanchez, &c. These things are agreed upon by all. But if the husband has already spent, it is doubtful whether the female commits a mortal sin if she withdraws from spending, or whether the husband commits a mortal sin by not waiting for the spending of the wife. The first opinion affirms this, and is maintained by Aversa, and is thought probable by Dian, and others, who seem to agree, while they indistinctly say that it is a mortal sin, if one party, having spent, the other withdraws from spending. The reason is, because, as they say, the seed, even of the woman conduces actively to generation, as is the opinion of Hippocrates, Galenus, &c. among Physicians ; and of Suarez among theologians. In the second place it is inferred, where he says, " The mother's seed simply is necessary for conceiving a son ;" also Bon. &c. , think this opinion exceedingly probable ; at least, says Bossius, the woman's seed, according to all, conduces greatly to the perfection of the offspring, since it was at least instituted for this purpose by nature. The second opinion, which is more common, denies it, and this is maintained by Sanch. &c. These rest on a contrary foundation, namely, that the seed of the woman is not necessary for generation, as is asserted by Aristotle, Avicenna, Galenus, (who contradicts himself) and Sanchez, who affirms this to be the common opinion of theologians, *

What under the sun have Theologians to do with these matters ?

D 2 52 ac Hugo Senensis, et Alb. M. ap. |except the Scotists. Nor is it any Sanchez 1. 9, d. 17, n. 2, qui ait hanc esse sententiam communem theologorum, exceptis Scotistis. Nec obstare dicunt AA. hujus secundæ sententiæ, quod semen feminæ conferat perfectioni prolis ; nam respondent quod non teneantur conjuges ad convenientiorem modum generandi, sed satis sit, si generationi non obstent. Quamvis autem dicant præfati AA. non teneri virum expectare seminationem mulieris, si ipse jam seminaverit, concedunt tamen ei posse continuare copulam, usque dum seminet femina, quia hoc pertinet ad complementum copulæ uxoris, ut censent Pontius et Dian. ll . cc. Bonac. n. 14, cum Tab.et Graff, contra Henriq. (ap. Bon. 1. c. ) qui sentit virum non teneri expectare seminationem feminæ, quia periculum est ut hoc pacto impediatur generatio, quod non videtur satis probabile, nec cohærens ; nam, si adesset tale periculum, non debuisset dicere non teneri, sed non posse, quod nemo asserit ; nemo enim hoc periculum supponit. Sed redeundo ad primam quæstionem, esto secunda sententia sit quidem communior, et probabilior, ut videtur, censeo tamen cum Boss. 1. c. n. 52, primam sententiam esse satis probabilem, et ideo in praxi tenendam. Hinc neque practice probabile puto id quod dicunt Sanch. num. 5, et Spor. n. 491 , cum Perez, Escob. Dic. et Gobato, nimirum posse mulierum in actu coitus aniinum ad alia divertere, ne concitetur ad seminationem. -Lig. t. 6. n. 918. An autem, si ver se retrahat post seminationem, sed ante seminationem mulieris, possit ipsa statim tactibus se excitare ut seminet ? Negat auctor addit. ad Wigandt. t. 16, post n. 106, ac Dian. et Rodr. ap. Boss, 1. 9, n. 54, adhæretque obstacle, say these authors of this second opinion, that the seed of the female conduces to the perfection of the offspring, for they answer that married persons are not bound to the more convenient mode of generation, but that it is sufficient if they do not oppose generation. Although the above mentioned authors say that a husband is not bound to wait for the spending of the wife, if he himself has already spent, they, however, allow that he may continue copulation until the woman spends, because this tends to the completion of the copulation of the wife, as is the opinion of Pont. &c. in opposition to Henriq. , who thinks that the husband is not bound to wait for the spending of the wife, because there is danger that in this manner generation may be impeded, which does not seem sufficiently probable nor consistent ; for, if there existed such danger, he ought not to have said they were not bound, but that they were not able, which no one asserts, for no one supposes this danger. - But in returning to the first question, granted that the second opinion may be more common and more probable, as indeed it seems, yet I think with Boss. , that the first opinion is sufficiently probable, and on that account to be observed in practice.- Hence, I do not think that practically probable, which is affirmed by Sanch. and others, viz. , that a woman can in the act of copulation, divert her mind to other objects, in order that she may not be excited to spend. -Lig. v. 6, n. 918. But, if the husband withdraws after spending, but before the wife has spent, can she immediately, by touches, excite herself in order to spend? This is denied by the author of the "Addit. ad Wigandt." &c. , and this is agreed by Pal. saying, that is un- 53 Pal. p. 4. § 3. n. 6, dicens id non esse licitum, si mulier posset se continere. Ratio, quia semen mulieris non est necessarium ad generationem ; item quia effusio illa mulieris, utpote separata, non fit una caro cum viro. Communius vero affirmant Wigandt. tr. 116, n. 103. v. Solve, Less. 1. 4, c. 3, n. 94. Bon. q. 4, p. 6, n. 17, in fin. cum Sanchez, lib. 9, d. 17, n. 10. Pot. t. 1, c. 4, n. 44, 10. Tamb. Dec. 1. 1. c. 3. § 5, n. 18. Salm. c. 15. n. 80. in fin. cum Dic. Filliuc. tr. 10, n. 330. Sporer, n. 491 . Boss. c. 9, n. 55, cum Aversa, Perez, Fagund, et Leandr. ac Elb. p. 479, num. 425, cum Cleric. Hom. Dian. Gob. et Bosco, et non reprobat Concin. p. 406, n. 11. Ratio, tum quia seminatio mulieris pertinet ad complendum actum conjugalem, qui consistit in seminatione utriusque conjugis ; unde, sicut potest uxor tactibus se præparare ad copulam, ita etiam potest actum copulæ perficere, tum quia, si mulieres saltem post irritationem tenerentur naturamcompescere, essent ipsæ jugiter magno periculo expositæ peccandi, cum frequentius viri, quia calidiores, prius seminent (sed hæc ratio non suadet ; nam si hoc permitteretur uxoribus, deberet permitti etiam viris, casu quo mulier post suam seminationem se retraheret, et vir maneret irratatus ; at DD. communiter dicunt id vetitum esse viris, ut Sanchez, n. 10, Wigandt. et Bonac. 1. c.) ; tum quia, ut plures sentiunt, seminatio mulieris est necessaria, vel saltem multum confert ad generationem : nihil enim a natura frustraneum agitur. Omnes autem concedunt uxoribus, quæ frigidioris sunt naturæ, posse tactibus se excitare ante copulam, ut seminent in congressu maritali statim habendo. Vide Conc. n. 13.—Lig. t. 6, n. 919. lawful if the woman could contain herself. The reason is, because the woman's seed is not necessary for generation ; also, because that effusion of the woman, inasmuch as it is separate, does not become one flesh with the husband. It is, however, more generally affirmed by DIVINES, (that she may in this manner perfect the act. ) The reason is, both because the woman's spending tends to perfect the conjugal act, which consists in the spending of both parties ; consequently, as the wife may by touches prepare herself for copulation, so also may she perfect the act of copulation ; and also, if women were bound, at least after irritation, to restrain nature, they would in like manner themselves be exposed to great danger of sinning, since generally the husbands, being of a hotter nature, spend first :-(but this reasoning is not conclusive, for if this were permitted to the wives, it ought to be permitted also to the husbands ; in which case, the woman, after spending herself, might withdraw, and the husband remain in a state of irritation ; but the doctors commonly say that that is forbidden to the husbands, as Sanchez, &c. ) And also because, in the opinion of many, the woman's spending is necessary, or at least greatly conduces to generation ; for nothing is done in vain by nature. But all concede to the wives, who are of a colder nature, that they may by touches excite themselves before to copulation, in order that they may spend immediately on the marital encounter taking place. See Conc. n. 13.-Lig. v. 6, n. 919. The reader is requested to observe, in the Latin column of the foregoing extract, the long list of Divines who have written elaborate treatises on this most perplexing theological topic. Such matters appear to be more con-- 54. genial to the tastes of Roman Catholic " Saints, " than the dry subjects which generally occupy the attention of Protestant Divines, viz. , The Evidences of Christianity, Proofs of Revelation, The Doctrine of the Trinity, &c. Ne Confessarius hæreat iners in circumstantiis alicujus peccati indagandis, in promptu habeat hunc cir- cumstantiarum versiculum :- Lest the Confessor should indolently hesitate in tracing out the circumstances of any sin, let him have the following versicle of cir- cumstances in readiness : — Quis, * quid, ubi, quibus auxiliis, cur, quomodo, quando. -Dens, tom. 6, p. 123. ON THE CARNAL SINS WHICH MAN AND WIFE COMMIT WITH ONE ANOTHER. Certum est, conjuges inter se pec- It is certain that man and wife care posse, etiam graviter contra can sin grievously against the virtue virtutem castitatis, sive continentiæ, of chastity, or continence, with reratione quarundam circumstanti- gard to certain circumstances relatarum ; in particulari autem definire, quæ sunt mortales, quæ solum veniales, perobscurum est, nec eadem omnium sententia ; ut vel ideo soliing to the use of their bodies ; but to define particularly what are mortal, what only venial, is a matter of very great difficulty, nor are all

Quis. So concise is this versicle of circumstances, that it baffles all attempts to

translate it literally. The following lines, however, as will appear from Dens' own explanation, which I shall immediately subjoin, sufficiently convey the meaning to the English reader : -- Her state, married or single, the sinner shall tell, The sin, when and where, th' auxiliaries by which she fell, The motive that led her, and the posture she chose ; For absolution to fit her, she must these disclose. By the word "Quis" we are told ( vol. 1, p. 227, ) is meant that the priest should know the quality or condition of the penitent, whether wife, maid, or widow, &c. By " Quid," the quantity, quality, and effect of the act. By" Ubi, " the accidental quality of the place, -whether sacred or profane, public or private, at home or abroad ; and here Dens takes occasion to say, that carnal sins, as fornication, &c. , committed in the conversation-room, or garden, of amonastery, should not, on that account, be considered sacrilegious ; from which it appears that, in religious communities or societies, the conversation-room and garden enjoy important privileges. (Si præfata peccato committerentur in locutorio aut horto monasterii non inde contraherent malitiam sacrilegii. ) In the 4th volume, p. 377, the same privileges are extended to the oratories, chambers, cells, and other buildings within the precincts of a monastery. By" Quibus auxiliis," with what assistance or accomplices. By" Cur,"with what motives-the why and wherefore. By" Quomodo," the accidental mode or manner in which the action has taken place. This includes all the positions in which the act can be performed. By " Quando," the quality and quantity, or duration of time. The above circumstances are then summed up, and exemplified in the following chaste and edifying corollary : -John, the keeper of the church, long intending to commit fornication with Anna, having called in his accomplices, violently snatches from the hands of the priest, in the church, the consecrated chalice of gold, in order that he may have money to commit the fornication with her, in consequence of which the people were not able to hear mass on the holy day. Tell how many and what circumstances intervene in this case ?" 55 cte persuadendum sit conjugatis, ut | writers of one opinion on the subrecordentur se esse filios Sanctorum, ject ; so that, even on that account, quos decet in sanctitate conjugali the married ought to recollect that filios procreare. Quidam auctores they are the children of the saints, circumstantias circa actum conju- and should therefore beget children galem præcipue observandas, expri- in conjugal sanctity. The circummunt his versibus :- stances which are chiefly to be observed in the conjugal act, some authors express in the following "Sit modus, et finis, sine damno, solve, cohære. Sit locus et tempus, tactus, nec spernito votum. verses : "Let the posture be such as best suits the great end, For which nature ordains that the sexes shall blend. Without loss to the parties engaged in the task, To the wife, or yourself, or the babe in the cask. The debt duly pay when your vig- our's excited, By touches well aimed till your marrow's ignited. A place being selected your powers to expend, In close embrace cohere till you perfectly spend. The time also deserves some trifling attention, But of fluor and births I've already made mention. If to chastity bound, to the act don't entice, But when tempted to yield, fall to work in a trice. " Latin scholars will acknowledge the utter impossibility oftranslating these two lines literally ; but English readers may think it strange that two lines of Latin cannot be translated into an equal number of lines in English. Therefore, to satisfy the minds of such persons, the compiler hereby offers the sum of two guineas to any person who will supply him with a good literal translation of the above passage in two lines, either in prose or verse. N. B. Priests, as being most conversant with the subject, are invited to compete. Ergo debet servari modus, sive situs, qui duplicitur invertitur, 1mo. ut non servetur debitum vas, sed copula habeatur in vase præpostero, vel quocumque alio non naturali ; Therefore manner, or posture ought to be observed, which is inverted in a two-fold way: first, when the proper vessel is not kept, but the connection takes place in the hinder 56 quod semper mortale est spectans ad sodomiam minorem, seu imperfectam, idque tenendum contra quosdam laxistas, sive copula ibi consummetur, sive tantum inchoetur consummanda in vase naturali. A Modus sive situs invertitur, ut servetur debitum vas ad copulam a natura ordinatum, v. g. si fiat accedendo a præpostero, a latere, stando, sedendo, vel si vir sit succubus. Modus is mortalis est, si inde suboriatur periculum pollutionis respectu alterius, sive quando periculum est, ne semen perdatur, prout sæpe accidit, dum actus exercetur stando, sedendo, aut viro succumbente ; si absit et sufficienter præcaveatur istud periculum, ex communi sententia id non est mortale : est autem veniale ex gravioribus, cum sit inversio ordinis naturæ ; estque generatim modus ille sine causa taliter coeundi graviter a Confessariis reprehendendus : si tamen ob justam rationem situm naturalem conjuges immutent, secludaturque dictum periculum, nullum est peccatum, ut dictum est in numero 48. vessel, or in any other not ordained by nature for that purpose, which is always a mortal sin, tending to that which is called minor or imperfect sodomy ; and this must be held against certain Divines of loose opinions, whether the connection be consummated there (in the improper passage), or be only begun. there to be consummated in the natural passage.

Manner or posture is inverted, though the connection takes place in the vessel appointed by nature for that purpose ; for instance, if it be done from behind, or when the parties are on their sides, or standing, or sitting, or when the husband lies underneath. This method of doing it is a mortal sin, if there should therefrom arise to either party a danger of pollution, or of losing the seed, a thing which often happenst when the act is performed standing, or sitting, or the husband lying underneath ; but if that danger be sufficiently guarded against, it is not, in the common opinion of Divines, a mortal sin ; yet it is one of the weightier sort of venial sins, since it is an inversion of the order of nature ; and in general, that method of thus coming to coition must, when without sufficient cause, be severely censured by the Confessors . If, however, man and wife, for some just reason, change the natural posture, and if the aforesaid danger (of losing the seed) be secluded, there will be no sin, as has been said in number 48.

We are also told, in another part of the same volume, that the wicked wretch who

invades his father's bed, and commits incest with his step-mother, is not so guilty in the eyes of the Church as the man who circulates the Bible. The latter " is excommunicated with an excommunication reserved to the Supreme Pontiff ; whilst the offence of the former does not constitute even a reserved case-" Incestus privigni cum noverca non reservatur." (Vol. 6, p. 287) . Nothing is so " atrocious" as Protestantism- neither incesttes nor sodomy. + Often happens ? How did he know ? There is nothing done, it appears, that can escape the knowledge of the priest ; he knows the secrets of young and old : he can tell the real father of every child in the parish-nay, the very attitude in which each was begotten, and the words with which each embrace was given ! and yet, in this very sentence, these prurient inquisitors are called " Divines. . 57 Minuitur periculum perdendi semen, si verum sit, quod dicunt Sanchez, Billuart, et Preinguez, scilicet quod in matrice sit naturalis vis attractiva seminis, ut in stomacho re- spectu cibi. Debet finis esse legitimus ; de quo et quomodo ratione finis peccari possit, dictum est Num. 51 et sequentibus. Per particulam " sine damno" importatur cavendum esse damnum tum prolis conceptæ et concipiendæ, tum ipsorum congredientium, de quibus egimus Num. 47. Verbum " solve" importat obligationem solvendi sive reddendi debitum legitime petitum, de qua obligatione diximus Num. 46 et sequen- tibus. Per verbum " cohære" intelligitur cohærentia usque ad perfectam copulam, seu seminationem perfectam, ita ut per se mortale sit, inchoatam, copulam abrumpere. -Dens, tom. 7, pp. 166-7. The danger of losing the seed is lessened, if that be true, which is said by Sanchez and others, to wit, that the womb has a natural power of attraction with respect to the seed, as the stomach has with respect . to meat. The " end" ought to be legitimate ; concerning which, and in what manner the parties may com- mit sin with regard to the end, we have treated in No. 51 , and those following it. The words " without loss" import that care must be taken that no injury be done to an offspring already conceived, or about to be conceived, or to the parties themselves meeting in the act of coition , concerning which we have treated in No. 47. The word " pay" imports the necessity of paying the debt when legitimately asked, concerning which we have treated in No. 46, and those following it . By the word " cohere" is understood the necessity of coherence (or sticking close) till the act of copulation is perfected, or until the parties spend completely ; so that it is of itself a mortal sin abruptly to break off, when copulation has been once begun. -Dens, vol. 7, p. 166-7. Our bachelor Saint now expatiates upon the various possible postures, and other delicate matters. We think very few of our married friends could compose such a masterpiece of matrimonial mysteries. VI. Si fiat modo indebito, verbi gratia 1. Si non servetur vas naturale : quod multi docent esse veram sodomiam, alii esse grave peccatum contra naturum. Vide 6 præceptum. -2. Si sine justa causa situs sit innaturalis, præposterus, etc. quod aliqui dicunt esse mortale, alii, secluso periculo effusionis seminis, veniale tantum, etsi grave, et graviter increpandum, Dian. pte. 3, t. 4, res. 204. 3. Si alter conjugum ex morositate, vel alia ratione seminaIf it (copulation) takes place in an improper manner ; as, for example, -1st, if the natural vessel be not kept, which many teach to be real sodomy ; others that it is a real sin against nature. See 6th com. 2ndly, if without just cause the position be unnatural, from behind, &c. , which some maintain to be mortal sin ; others, danger of spilling seed being avoided, that it is only a venial sin, although grievous and severely to be reprehended, Dian, &c. 3. If one 58 tionem cohibeat quod quidam generatim dicunt esse mortale, quia finis actus conjugalis, scilicet generatio, impeditur ; quidam tamen, ut Præpositi et Sanchez dicunt in femina nullum esse. Vid. Bonac. p. 6, n. 15 et p. 1.-Lig. t. 6, n. 915. Quæritur I. An peccet mortaliter vir inchoando copulam in vase præpostero, ut postea in vase debito, eam consummet. Negant Navarr. 1. 5. Consil, de Pœnit. cons. 7, ac Angel, Zerola, Graff. Zenard et Gambac. apud Dian. p. 2, tract 17, r. 37, modo absit periculum pollutionis ; quia alias, ut aiunt, omnes tactus etiam venerei non sunt graviter illiciti inter conjugatos. Sed comm. et verius affirmant Sanchez, 1. 1, d, 17. num. 5, Pont, lib. 10, c. 11. n. 5. Pal. p. 4. § 2. n. 6. Bonac. p. 11, n. 12. Spor. n. 497. Ratio, quia ipse hujusmodi coitus (etsi absque seminatione) est vera sodomia, quamvis non consummata, sicut ipsa copula in vase naturali mulieris alienæ est vera fornicatio, licet non ad sit seminatio. An autem sit mortale viro perfricare virilia circa vas proposterum uxoris ? Negant Sanchez num. 5, et Boss. n. 175, cum Fill. et Perez, quia tangere os vasis præposteri non est ordinatum ad copulam sodomiticam. Sed verius pariter affirmant Pontius loco citato, Pal. n. 6. Atque Tambur. n. 32. (qui testatur ex aliquibus codicibus sententiam Thomæ Sanch. esse deletam ; imo Moyas asserit ipsum Sanchez se retractasse in editione Antuerpiensi anno 1614.) Ratio est, quia saltem talis tactus non potest moraliter fieri sine affectu sodomitico. Lig. tom. 6, n. 916. Quærit, II. An et quomodo peccent conjuges coundo situ innaturali. Situs naturalis est, ut mulier sit succuba, et vir incubus ; hic enim modus aptior est effusioni seminis of the married parties either from sulkiness or other reason, refrain from spending, which some generally maintain to be mortal sin, because the end of the conjugal act, viz. , generation, is impeded ; some, however, with Sanchez, say it is no sin in the female.-Lig. vol. 6, n. 915 . It is asked, 1st, does a man sin mortally by commencing the act of copulation in the hinder vessel, that he may afterwards finish it in the proper vessel ? This is denied by Navarr. &c. , provided there be no danger of pollution ; because, otherwise, as they say, all touches, even venereal, are not grievously illicit among married persons. But it is commonly and more truly affirmed by Sanchez, &c. The reason is, because the very act of copulation after this manner (even without spending) is real sodomy, although not consummated, just as copulation itself in the natural vessel of a strange woman is real fornication, though there may be no spending. But is it a mortal sin for a man to rub his against the hinder vessel of the wife ? This is denied by Sanchez, &c. , because to touch the mouth of the hinder vessel is not ordained for sodomical copulation. But it is more truly affirmed by Pontius, &c. , and also by Tambur. (who testifies that the opinion of Sanchez has been expunged from some books. Nay, Moyas asserts that Sanchez himself had retracted, in the Antwerp edition, anno 1614. ) The reason is, that such touch cannot morally take place without affecting sodomy. -Lig. vol. 6, n. 916. It is asked, 2ndly, whether, and in what manner, married parties sin by copulating in an unnatural posture ? The natural posture is for the woman to lie under the man, be- 59 cause this posture is better adapted for the effusion of the man's seed, and its reception into the female vessel, for the purpose of procreation. But an unnatural position is, if coition takes place in a different manner, viz. , sitting, standing, lying on the side, or from behind, after the manner of cattle, or if the man lies under the woman ; such coition, contrary to the natural posture, some, with Sanchez, &c. , generally condemn as mortal sin ; others maintain that only the two last modes are mortal sin, affirming these to be repugnant to nature itself: but others commonly say that all these modes do not exceed venial sin . reason is, because, on the other side, although there may be something inordinate, yet that is not so great as to amount to mortal sin, inasmuch as it is applied only to the accidentals of copulation ; on the other side, change of posture does not impede generation, since the man's seed is not received into the matrix of the virilis, et receptioni in vas femineum ad prolem procreandam. Situs autem innaturalis est, si coitus aliter fiat, nempe sedendo, stando, de latere, vel præpostere more pecudum, vel si vir sit succubus, et mulier incuba. Coitum hunc, præter situm naturalem, alii apud Sanchez, 1. 9, d. 16, num. 2 generice damnant de mortali ; alii vero dicunt esse mortale ultimos duos modos, dicentes ab his ipsam naturam abhorrere. Sed communiter dicunt alii omnes istos modos non excedere culpam venialem. Ratio, quia ex una parte, licet adsit aliqua inordinatio, ipsa tamen non est tanta, ut pertingat ad mortale, cum solum versetur circa accidentalia copulæ ; ex alia parte, mutatio situs generationem non impedit, cum semen viri non recipiatur in matricem mulieris per infusionem, seu descensum, sed per attractionem, dum matrix ex se naturaliter virile semen attrahit. Ita. S. Anton. 3, p, tit 2, c. 2. § 3. in fine, cum Alb. M. Nav. c. 16, n. 42. Pont. l . 10, c . 11, num. 1. Pe- woman by infusion, or descent, but trocor. t. 4, p. 445. v. Tertius casus, by attraction, whilst the matrix of Salm. c. 15, n. 73. Boss. c. 7, n. itself naturally attracts the man's 68. Hol. n. 458. Sporer, n. 493. seed. Thus St. Anton., &c. -Lig. Ronc. p. 184, q. 4, &c, -Lig. t. 6, vol. 6, n. 917. n. 917. TOUCHES, LOOKS, AND FILTHY WORDS. The We now give a few extracts on the above subjects, which the ingenuity of very fiends could not surpass. Yet it is for teaching this filth that Maynooth College receives a Parliamentary Grant of £30,000 a year. We hope the days of that iniquitous grant are numbered. If Oxford, Cambridge, and Dublin are to be interfered with, surely so also may Maynooth. Quæres an, et quando liceant tactus, aspectus, et verba turpia inter conjuges. R. Tales actus per se iis licent : quia cui licitus est finis, etiam licent media ; et cui licet consummatio, etiam licet inchoatio. Unde You will ask, whether, and at what times, touches, looks, and filthy words are permitted among married persons? Ans. Such acts are of themselves lawful to them, because, to whom the end is lawful, the means are also lawful ; and to whom the consum- 60 · licite talibus naturam excitant ad copulam. Quod si vero separatim, et sine ordine ad copulam, v. g. voluptatis causa tantum fiant ; sunt venialia peccato, eo quod ratione status, quia illos actus cohonestat, habeant jus ad illos : nisi tamen, ut sæpe contingit, sint conjuncti cum periculo pollutionis ; aut conjuges habeant votum castitatis, tunc enim sunt mortalia, ut dictum supra 1. 3. t. 4. c. 2. d. 4. Dian. p. 3. t . 4. r. 204, et 216.- Lig. t. 6, n. 932. Unde Resolves. I.-Conjux venialiter tantum peccat-1 . Tangendo seipsum ex voluptate, et tactum non ita expresse referendo ad copulam, ut contra Vasquez et alios probabiliter docet Sanch. 1. 9. d. 44. 2. Oblectando se veneree sine periculo pollutionis de actu conjugali cogitato, dum abest compars, vel actus exerceri non potest. Fill. Laymann. Tann. Maider cum Dian. p. 3. t. 4. res. 224. contra Nav, Azor. etc. II.-1. Peccat graviter vidua, quæ se veneree oblectat de copula olim habita ; quia est illi illicita per statum. 2. Bigamus, qui in actu conjugali, cum secunda exercito, repræsentat sibi priorem, et de ea carnaliter delectatur, quia est permixtio cum aliena, Laym. 1. 1. t. 9. c. 6. Quæritur I. An sint mortales tactus et aspectus turpes inter conjuges propter solam voluptatem, sine ordine ad copulam, si non adsit periculum pollutionis. Affirmant S. Antonin. Sylv. Margar. etc. apud Sanchez lib. 9. d. 44. n. 11. quia (ut dicunt) omnis actus venereus, mation is lawful, so also is the beginning : consequently, they lawfully excite nature to copulation by such acts. But, if these acts are performed separately and without order to copulation, as, for example, for the purpose of pleasure alone, they are venial sins, because, in respect of the state which renders those acts honourable, they have a right to them; unless, however, as often happens, they are joined with danger of pollution, or the married parties have a vow of chastity, for in that case they are mortal sins, as has been said above. -Lig. vol. 6, n. 932. Whence it will be resolved. I. A husband commits only venial sin-1st. By touching himself from pleasure, and by not referring the touch so expressly to copulation, as Sanchez more probably teaches, in opposition to Vasquez and others. 2nd. In pleasing himself venereally without danger of pollution, in thinking of the conjugal act, whilst the partner is absent, or the act itself cannot be exercised. II.-1st. A widow sins grievously when she derives venereal pleasure from copulation formerly had, because such is unlawful to her, in consequence of her state. 2ndly. A person married a second time, who, during the conjugal act, had with the second wife, represents to himself the first, and derives carnal pleasure thereby, because it is permixture with another woman. It is asked-1st, whether touches and base looks among married people be mortal sin, on account of pleasure alone, without order to copulation, if there should not be danger of pollution. This is affirmed by St. Anthony and others, because (as they say) every venereal act not 61 non relatus ad copulam conjugalem | relating to conjugal copulation is mortal sin . But this is denied by the common and more true opinion, and that opinion is maintained by Laym. and others. The reason is, est mortalis. Negat vero sententia communis et verior, eamque tenent Laym. 1. 3. s. 4. num. 12. Pal. p. 4. § 2. Less. lib. 4. c. 3. n. 125. Bonacina q. 4. p . 8. n. 12. Sporer n. 502. Sanch. dict . d. 44. n. 12. et pluribus aliis . Ratio, quia status conjugalis sicut cohonestat copulam, ita etiam hujusmodi tactus et aspectus, etc. Lig. tom. 6, n. 933. Quærit II. quid, si conjuges ex his turpibus actibus prævideant pollutionem secuturam in se vel in altero. Plures adsunt sententiæ. Prima sententia, quam tenent Sanch. lib. 9. d. 45. ex n. 34. Fill. tract. 3. c. 9. n. 356. Viva q. 7. art. 4. n. 4. Escob. 1. 26. n. 207. Elb. n. 393. cum Herinex, et Spor. n. 500. id excusat ab omni culpa etiam in petente, si pollutio non intendatur, nec adsit periculum consensus in eam, et modo tactus non sit adeo turpis, ut judicetur inchoata pollutio (prout esset digitum morose ad- movere intra vas femineum) ; ac præterea adsit aliqua gravis causa talem tactum adhibendi, nempe ad se præparandum ad copulam, vel ad fovendum mutuum amorem. Ratio, quia tunc justa illa causa tales actus cohonestat, qui alioquin non sunt illiciti inter conjuges ; et si pollutio obvenit, hoc erit per accidens. Dicitur si adsit gravis causa ; nam, si non adsit, prædicti actus non excusantur a mortali. Secunda sententia, quam tenent Pal. p. 4. § 2. n. 2. Boss. cap. 7. n. 213. et Salm. cap. 15. num. 86. cum Soto, Caject. Dec. Hurt. Aversa, et communi ut asserunt, distinguit et dicit esse mortalia tactus impudicos, si prævideatur pollutio ex eis pro- ventura ; quia, cum hi proxime influant ad pollutionem, et non sint per se instituti ad fovendum affectum conjugalem, censentur voluntarii in causa : secus, si sint pudici, ut oscula et amplexus, quia actus isti that as the marriage state renders copulation honourable, so also does it touches and looks of this nature, &c.-Lig. vol. 6, n. 933. It is asked-II . , what if married persons, from these filthy acts, foresee pollution about to follow, either in themselves or the other ? There exist many opinions. The first opinion, which is maintained by Sanchez, exempts that from all sin, even in the person demanding, if pollution be not intended, and there be no danger of consenting to it, and provided the touches be not so filthy that they ought to be considered as begun pollution ( such as would be to move the finger morosely within the female vessel) ; and besides there might be some grave cause of applying such touches, viz ., for the purpose of preparing one's self for copulation, or for promoting mutual love. The reason is, because in that case the just cause renders such acts honourable, which are not otherwise unlawful among married persons, and if pollution ensues, this will be by accident. It is said, if there be grave cause for it ; if there be not, the forementioned acts are not excused from mortal sin. The second opinion, maintained by Pal. &c. , distinguishes and affirms, that unchaste touches are a mortal sin, if pollution is foreseen to proceed from them, because since these proximately lead to pollution , and are not of themselves instituted to promote conjugal affection, they are sidered voluntary in effect ; otherwise if they are chaste, such as kisses and embraces, because such acts are of themselves lawful among married con- 62 per se inter conjuges sunt liciti, cum per se apti sint ad fovendum conjugalem amorem. Tertia sententia, quam tenet Diana p. 6. tr. 7. r. 65. cum Præpos. et Vill . dicit tactus tam impudicos quam pudicos esse mortalia, si prævideatur periculum pollutionis. Ratio, quia ideo tactus licent inter conjuges, in quantum quæruntur intra limites matrimonii, in quantum nihil sequitur repugnans fini et institutioni seminis : cum autem prævidetur seminis dispersio, licet non intendatur, qualescumque tactus sunt illiciti. His sententiis positis, puto probabilius dicendum, quod tactus turpes inter conjuges cum periculo pollutionis, tam in petente quam in reddente sint mortalia, nisi habeantur ut conjuges se excitent ad copulam proxime secuturam ; quia, cum ipsi ad copulam jus habeant, habent etiam jus ad tales actus, tametsi pollutio per accidens copulam præveniat. Tactus vero pudicos etiam censeo esse mortalia, si fiant cum periculo pollutionis in se vel in altero, casu quo habeantur ob solam voluptatem, vel etiam ob levem causam secus, si ob causam gravem, puta, si aliquando adsit urgens causa ostendendi indicia affectus ad fovendum mutuum amorem, vel ut conjux avertat suspicionem ab altero, quod ipse sit erga aliam personam propensus. Lig. tom. 6, n. 934. An autem sit semper mortale, si vir immittat pudenda in os uxoris ? Negant Sanch. lib. 9. d . 17. n. 5 . et Boss. cap. 7. n. 175. et 193. cum Fill. ac Perez, modo absit periculum pollutionis. Sed verius affirmant Spor. de Matrim. n. 498. Tamb. parties, since they are naturally calculated to cherish conjugal love. The third opinion, maintained by Dian, &c. , affirms that touches, both the unchaste and the chaste, are mortal sin, if danger of pollution be foreseen. The reason is, because touches are therefore lawful among married people, in so far as they are sought within the limits of matrimony, or in so far as nothing follows repugnant to the end and the institution of seed ; but when the dispersion of seed is foreseen, although not intended, touches of whatsoever nature are unlawful. These opinions being laid aside, I am of opinion, that it ought more probably to be said, that filthy touches among married people, with danger of pollution, are mortal sins both in the one demanding and in the one complying, unless they are had in order that the married persons may excite themselves to copulation immediately to follow, because, when they have a right to copulation, they have also a right to such acts, although pollution may by accident anticipate copulation. But I am of opinion that even chaste touches are mortal sins, if they are had with danger of pollution either in one's self or in another, in which case they are had solely for pleasure, or even for a light cause ; otherwise, if for a grave cause, as, for instance, if there should exist, at any time, urgent cause for showing tokens of affection to cherish mutual love, or that one party may avert suspicion from the other, that he or she is favourably inclined towards another person. -Lig. vol. 6, n. 934. But is it always a mortal sin, if the husband introduces his into the mouth of his wife ? It is denied by Sanchez and others, provided there be no danger of pollution. But it is more truly affirmed by Spor. de Matrim. and others, both because in 63 lib. 7. c. 3. § 5. n. 33. et Diana | this case, owing to the heat of the p. 6. tract. 7. r. 7. cum Fagund. tum quia in hoc actu ob calorem oris adest proximum periculum pollutionis, tum quia hæc per se videtur nova species luxuriæ contra naturam (dicta ab aliquibus irrumatio) : semper enim ac quæritur a viro aliud vas, præter vas naturale ad copulam institutum, videtur nova species luxuriæ. Excipit tamen Sporer 1. c. cum. Fill . et Marchant. si id obiter fiat ; et hoc revera sentire videtur etiam Sanch . dum excusat actum illum a mortali, si cesset omne periculum pollutionis . Excipit etiam Pal. p . 4. § 2. num. 6. si vir hoc faceret, ut se excitet ad copulam naturalem. Sed ex prædictis neutrum admittendum puto. Eodem autem modo Sanchez loc. cit. n. 32 in fin . damnat virum de mortali, qui in actu copula immitteret digitum in vas præposterum uxoris, quia (ut ait) in hoc actu adest affectus ad sodomiam. Ego autem censeo posse quidem reperiri talem effectum in actu ; sed per se loquendo hunc effectum non agnosco in tali actu insitum. Ceterum, graviter semper increpandos dico conjuges hujusmodi fœdum actum exercentes. -Lig. tom. 6. n. 935. Quær. IV. An sit mortalis delectatio morosa in conjuge de copula habita vel habenda, quæ tamen non possit haberi de præsenti. Adsunt tres sententiæ. Prima sententia affirmat ; et hanc tenent Pont. lib. 10, c. 16, n. 21, Wigandt. tr. 4, n. 59, Sylv. ac. Vega, Rodriq. et Dic. apud Salm. c. 15, n. 88. qui proba- bilem vocant. Ratio, quia talis delectatio est quasi inchoata pollutio, quæ, cum eo tempore non possit haberi modo debito, omnino fit illicita . Secunda vero sententia communior negat ; eamque tenent Pont. p. 4, q. 8, n. 12. Spor. n. 505. Croix n. 337, cum Suar. et Sanchez, 1. 9, d. mouth, there is proximate danger of pollution, and because this appears of itself a new species of luxury, repugnant to nature (called by some, Irrumation), for as often as another vessel than the natural vessel ordained for copulation, is sought by the man, it seems a new species of luxury. However, Spor. and others make an exception, if that be done casually ; and, in truth, Sanchez seems to be of this opinion, whilst he excuses that act from mortal sin, should all danger of pollution cease. Pal. , also, makes an exception, "if the husband does this to excite himself for natural copulation. " But, from what has been said before, I think neither ought to be admitted. In the same manner, Sanchez, condemns a man of mortal sin, who, in the act of copulation, introduces his finger into the hinder vessel of the wife, because (he says) in this act there is a disposition to sodomy. But I am of opinion that such effect may be found in the act ; but, speaking of itself, I do not acknowledge this effect natural in the act. But I say that husbands practising a foul act of this nature, ought always to be severely rebuked. -Lig. vol. 6, n. 935. It is asked, Does morose gratification in a married party, respecting copulation had, or to be had, which yet cannot be had for the present, amount to mortal sin ?— There are three opinions. The first opinion affirms it ; and this is maintained by Pont. &c. , who call it probable. The reason is, because such gratification is, as it were, begun pollution, which, since it cannot be had at that time in a lawful manner, is altogether illicit. But the second opinion, more common, denies this ; and this opinion is maintained by Pont. &c. This opinion says that such gratification is not a mortal sin, 64 jet. Viguer. et communi, ut asserit, utque fatetur etiam Pontius, item Coninck. , &c. , qui etiam proba- bilem putant. Hæc sententia dicit talem delectationem non esse mortalem, si absit periculum pollutionis, sed tantum venialem. Est venialis, quia ipsa caret debito fine, cum non possit ordinari ad copulam præsentem. Non est autem mortalis, quia delectatio sumit suam bonitatem vel malitiam ab objecto ; et cum copula sit licita conjugatis, non potest esse eis graviter illicita illius delectatio. Et huic expresse favet id quod ait D. Thom. de Malo, q. 15, art. 2, ad. 17, ubi : Sicut carnalis commixtio non est peccatum mortale Conjugato, non potest esse gravius peccatum consensus in delectationem, quam consensus in actum. Idque admittit Spor. etiamsi habeatur delectatio venerea orta ex commotione spiritu- um. 44, n. 3, cum S. Anton. Palud Ca- | if there be no danger of pollution, but only a venial sin. It is venial, because it wants the due end, since it cannot be ordained for present copulation. But it is not mortal sin, since gratification derives its good or bad qualities from the object ; and since copulation is lawful for married persons, its gratification cannot be grievously unlawful to them. And this is expressly favoured by what St. Thomas says,-" As carnal intercourse is not a mortal sin to a married person, the consent to gratification cannot be a greater sin than the consent to the act." And this is admitted by Spor, although the venereal gratification arising from the movingofthe passions be had. Lastly, the third opinion, maintained by Salm. distinguishes and says, that if the gratification be without moving of the passions, it will not be mortal-otherwise, if Tertia demum sententia, quam accompanied by the moving and tenent Salm. d. c. 15, n . 90, distin- titillation of the parts. I will profguit et dicit, quod, si delectatio sit fer my own opinion : If the gratifiabsque commotione spirituum non cation be had not only with the erit mortalis ; secus, si cum commo- moving of the passions, but also with tione et titillatione partium. Ego titillation, or venereal pleasure, I meum judicium proferam. Si de- am of opinion that that cannot be lectatio babeatur non solum cum excused from mortal sin, because commotione spirituum, sed etiam such gratification is proximately cum titillatione seu voluptate vene- allied to danger of pollution . rea, sentio cum Conc. p. 408, n. 10, think that the contrary should be (contra Sporer ut supra) eam non said, if it be not attended with that posse excusari a mortali, quia talis voluptuous titillation, because then delectatio est proxime conjuncta cum danger of pollution is not proxipericulo pollutionis. Secus vero mately annexed to the gratification, puto dicendum, si absit illa volup- although it may be attended with tuosa titillatio, quia tunc non est de- the moving of the passions ; and so, lectationi proxime adnexum pericu- in truth, think Sanchez, &c . , since lum pollutionis, etiamsi adsit com- there he does not excuse the gratifimotio spirituum ; et sic revera sen- cation with venereal pleasure, but tit Sanchez, l . c. n. 4, cum Vasque, only, as he says, with the excitecum ibi non excuset delectationem ment and moving of the parts withcum voluptate venerea, sed tantum, out danger of pollution . But since ut ait, cum commotione et altera- such moving is nearly allied to that tione partium absque pollutionis voluptuous titillation, therefore marpericulo. At, quia talis commotio ried couples are to be especially expropinqua est illi titillationi volup- | horted to abstain from morose graI 65 tuose, ideo maxime hortandi sunt | tification of this nature. It is also conjuges, ut abstincant ab hujusmodi to be observed that this is altogether delectatione morosa. Item adver- illicit in a husband, who is bound tendum eam esse omnino illicitam by a vow of chastity, as is comin conjuge, qui esset obstrictus voto monly said by Sanchez and others.— castitatis, ut dicunt communiter San- Lig. v. 6, n. 937. chez, d. d. 44, n. 26, et Boss. c. 7, n. 201, cum Vasq. Fill. et aliis.— Lig. t. 6, n. 937. Dens enters very fully into the same subject in vol. 7. pp. 166-9. As his opinions are identical with those of Liguori, we need not repeat them here. The following extracts from Liguori require no comment from us. They speak for themselves, and are rather comprehensive as to time, place, frequency, and other interesting circumstances : — VII. Si in loco indebito, v. gr. sacro, qui inde violetur, vel in loco, publico (vide dicta de hoc puncto lib. 3, num. 485), ubi diximus cum Navarro, Vasq. Tol. Azor. Con. Pont. etc. quod, licet probabile sit, per copulam conjugalem occultam in ecclesia non committi sacrilegium , neque ecclesiam pollui, probabilius tamen est oppositum, nisi adsit necessitas, cum Suar. Sanch. Less. Bonac. Holzm. Croix, Salm. etc. etsi eo casu non tenentur clerici ibi abstinere a divinis officiis celebrandis, nisi concubitus ille habitus publicetur, ut dicunt iidem auctores et probatur in hoc lib. 6, n. 364, quia ecclesia non censetur polluta quoad celebrationem officiorum, nisi crimen sit notorium notorietate facti. -Lig. tom. 6, n. 920, VIII. Si absque urgente causa fiat tempore indebito : 1. In magna solemnitate, ut paschæ, vel pridie communionis. Vid. M. Perez. d. 49, s. 2. 2. Quando uxor est gravida, saltem si sit periculum abortus. Nav. Sylv. Sanch. Conc. Fill. n. 337. Hoc enim si non sit, non erit saltem mortale : quod enim tunc fine suo frustretur semen, non sequitur E If it (copulation) takes place in an improper place, as, for example, in a consecrated place, which would, in consequence, be defiled, or in public (see what is said on this point, book 3, num. 485) , where we have said, with Navarrus, &c. , that although it be probable, that sacrilege is not committed in consequence of conjugal copulation in a church, if kept secret, and that the church is not polluted ; yet the contrary is more probable, unless there be a necessity, although the clergy are not, in that case, bound to abstain from celebrating divine service, unless the copulation there had been made public, as say the same authors, and as is also proved in this book 6, n. 364, because the church is not held to be polluted, as regards the celebration of the services, unless the crime be made notorious through the publication of the deed. -Lig. vol. 6, n. 920. If, without urgent cause, it (copulation) takes place at an improper time : 1st. At a great solemnity, as that of the Passover, or the day be- fore communion. See Perez. &c. 2. When the wife is pregnant, at least when there is danger of abortion. Nav. Sylv. &c. For if this be not the case, it will not at least be mortal sin, because that the seed 66 per se ex actu. Unde Dian. p. 3. tr. 1, r. 204, et Coninck. d. 34, dub. 9, nullum peccatum agnoscunt. 3. Cum uxor laborat fluxu menstruo. Quod tamen non esse mortale, contra Azor. docet Sanch. lib. 9, d. 21, n. 2. Imo aliqui apud Dian. 1. c. ut pont. 1. 10. c. 11, et c. 14, num. 5, et 6. docent nec veniale esse, si periculum urgeat, quod Sanchez. 1. c. docet esse probabile ; additque M. Perez, si ob finem honestum fiat, nullum esse ; et teneri reddere debitum uxorem, si maritus exigat ? Vide dist. 49, sess. 3.— Lig. tom. 6, n. 921. | is then frustrated of its end does not follow of itself from the act, whence Dian, &c. recognise no sin. 3. When the wife is troubled with the monthly terms. That this is not a mortal sin is taught by Sanchez, in opposition to Azor. Nay, some teach that it is not a venial sin, if danger be urgent, which Sanchez teaches to be probable ; and it is added by M. Perez, that it is no sin, if it is done for an honest end, and that the wife is bound to pay the debt if the husband demands it. See dist. 49, sess. 3.—Lig. vol. 6, n. 921 . It is asked, I., whether it be lawful for a husband to have copulation on the day of communion ? See what has been said at large in this book 6, num. 274 and 275 where Quæritur I. an liceat conjugi coire die communionis ? Vide quæ fusius diximus hoc l. 6, num. 274, et 275, ubi tenuimus esse veniale accedere ad eucharistam die copulæ habitæ ob voluptatem, nisi excuset aliqua it is maintained, that it is a venial rationabilis causa. Si vero copula sin . to come to the eucharist on est habita causa procreandæ prolis, the day on which copulation has vel etiam incontinentiæ vitandæ, been had on account of pleasure, tunc est solemnis consilii S. communi- unless excused by some reasonable one abstinere, ex cap. Si vir 7. Ca- | cause. But if copulation has taken nus 33. q. 7. Et sic pariter est place for the purpose of begetting consilii abstinere die quo conjux offspring, or even of avoiding inconreddidit debitum ; a quo autem red- tinence, in that case it is the solemn dendo, ordinarie loquendo, propter communionem non potest eximi ; nam aliquando potest honestis precibus resistere. Quid autem debeat confessarius respondere conjugi interroganti, an teneatur reddere die communionis ? Vide d. n. 274. v. Quid. Sed post communionem sumtam nullum est peccatum reddere. An autem petere ? Alii dicunt esse veniale : alii nullum. Vide ibid. verb. Die autem.-Lig. tom. 6, n. 922. Quær. II. an diebus festivis, vel jejunii aut rogationum, sit illidecree of the sacred council to abstain from communion. And, in the same manner, it is determined to abstain on the day on which the married party has paid the debt, from rendering which, ordinarily speaking, he or she cannot be exempted on account of communion, for sometimes it is right to resist legitimate entreaties. But what ought the confessor to answer to the married party who asks whether he be bound to render the debt on the day of communion ? After partaking of communion, it is no sin to render the debt. But is it a sin to demand the debt ? Some say it is a venial sin, others that it is no sin at all.-Lig. vol. 6, n. 922. It is asked, II. , whether conjugal copulation is unlawful on festival 67 citus actus conjugalis . Commune | days, or days of fasting or thanksest non esse vetitum tunc debitum reddere cum D. Thoma Suppl. q. 64. a. 7. ubi dicit : Cum mulier habeat potestatum in corpore viri, et e converso, tenetur unus alteri debitum reddere quocunque tempore, et quacumque hora. An autem sit vetitum petere ? Prima sententia affirmat ; et hanc tenent D. Thom. loc. cit. art. 1. S. Ant. 3. p. tit. 1. c. 20. § 11. Concin. t. 10. p. 395. n. 10. item Mag. Sent. Alb. Palud. Gers. Sylv. Tab. etc. ap. Sanch. lib. 9. d. 12. n. 3. Hoc tamen sub culpa veniali, ut ait D. Thom. cum aliis, non vero sub mortali, ut aliqui improbabiliter tenent apud Sanch. quia tempus sacrum non est circumstantia (ratio S. D.) trahens in aliam speciem peccati, unde non potest in infinitum aggravare. Rationem autem cur sit veniale, assignat idem Angelicus, dicens : Actus matrimonialis, quamvis culpa careat, tamen, quia rationem deprimit propter carnalem delectationem, hominem reddit ineptum ad spiritualia : et ideo in diebus in quibus præcipue spiritualibus est vacandum, non licet petere debitum. Secunda vero communior negat esse illicitum et hanc tenent Sanch. lib. 9. d. 12. num. 5. cum S. Bon. Soto, Cajetan. etc. item. Pont. 1. 10. cap. 9. per totum Salm. c. 15. num. 58. ac Boss. cap. 7. n. 84. cum Azor. Regin. Fill . Perez. etc. Ratio, quia id non habetur vetitum ullo jure, non divino, quia in festis sola opera servilia prohibentur ; non ecclesiastico, quia diebus festivis et jejunii, non obstante congressu maritali, possunt conjuges servare ea quæ sunt de præcepto. Quod si canones et sancti patres videantur iis diebus expresse prohibere usum conjugii, dicunt præfati AA. id intelligi de consilio, non de præcepto, ut multis nititur probare Sanchez cum Gloss. in canones et aliis interpretibus.-Lig. tom. 6 n. 923. giving ? It is generally supposed with St. Thomas, that it is not then forbidden to pay the debt, where he says, " Inasmuch as the woman has power over the body of the husband, and the converse, the one is bound to pay the debt to the other at any time and at any hour." But is it forbidden to ask it ? The first opinion affirms this, and is maintained by St. Thomas in the abovecited place. This, however, comes under venial sin, as is said by St. Thomas and others ; but not under mortal sin, as others improperly maintain, with Sanchez, because, (according to St. Thomas) Holy time is not a circumstance enticing to another species ofsin, whence it cannot heighten infinitely." But the same Saint assigns a reason why it should be venial, saying, "The matrimonial act, although it be free from blame, yet, inasmuch as it takes away the reason, on account of carnal delight, renders a man unfit for spiritual things ; and, for that reason, he ought not to demand the debt on those days on which he ought especially to be intent on spiritual things." But the second opinion, which is more general, denies that it is unlawful ; and this is maintained by Sanchez, &c. The reason is, because it is not forbidden by any law ; neither by divine law, for on festival days servile works only are forbidden ; nor by ecclesiastical law, because on festival days and fast days, the marital encounter notopposing, married parties may keep those things which are accord- ing to the commandment. But if the canons and the holy fathers seem, on those days, expressly to prohibit the use of marriage, the above-cited authors say that it is understood of the counsel, not of the precept, as is attempted to be proved by Sanchez, and other interpreters. -Lig. vol. 6, n. 923. E 2 68 Quær. III. An liceat coire conjugibus tempore prægnationis. Commune, est id non esse mortale, nisi adsit periculum abortus. Ita omnes cum Sanch. 1. 9. d . 22, num. 3 : Pont. 1. 10, c. 14, n. 7 : Salm. c. 15. , num . 78 ; et Boss. cap. 9, n. 33 ; ex D. Augustino, De Bono Conjug. cap. 6, ubi : Conjugalis enim concubitus generandi gratia non habet culpam : concupiscentiæ vero satiandæ, sed tamen cum conjuge, propter fidem tori, venialem habet culpam.

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"Censent autem Sylvest. Ang. et Tab. apud Sanch. 1. c. n. I. adesse periculum abortus, si copula habetur circa initium conceptionis, quia ex novo coitu materia illa nondum plene formata, facile dispergitur ; nam, licet matrix post conceptionem statim claudatur, tamen, ut ait Avicenna, ex vehementi delectatione coitus irritata, aliquando aperitur, et materia effun- ditur. Tanto minus autem aderit tale periculum, si habeatur copula tempore proximo partui, ut perperam aliqui dixerunt, putantes tunc non exponi prolem discrimini suffocationis ; nam verius, ut ait Boss. num. 30. cum Rayn. foetus humanus ita secundinis involvitatur, ut eum non possit semen contingere. Hine ait Petrocor. t. 4. p. 447, periculum abortus non ita facile præsumendum ; et ideo non esse vexandos conjuges importunis interrogationibus, ut abstineant tempore prægnationis : Quæ enim ( ait) spes eos a eoncubitu avocandi ? et quale non timendum periculum, si a sua bona fide perturbentur ?-Lig, tom. 6. n. 924. Quærit. IV. An licitum sit conjugibus coire tempore menstrui. Hic prænotandum quod fluxus mulieris alius sit naturalis et ordinarius, et iste proprie dicitur menstruus, quia It is asked III. , Whether it be lawful for married people to have connection during pregnancy ? It is the common opinion that that is not a mortal sin , unless there be danger ofabortion. Thus all with Sanchez, &c.Because conjugal connection, for the sake of procreation, has not sin, but when excercised for the purpose of satisfying concupiscence, but still with the consort, on account of the fidelity of the marriage bed, it is venial sin. It is also thought by Sylvester, &c. , that there exists danger of abortion if connection be had about the beginning of conception, because from the new encounter, the matter not yet fully formed is easily dispersed ; for, although after conception the matrix immediately closes, yet, as says Avicenna, when irritated by vehement delight caused by connection, it sometimes opens and the matter is poured out. But there will exist so much the less danger of that nature (of abortion) if copulation be had at the time nearest to child-birth, as some have rashly said, who think that then the child is not exposed to the danger of suffocation . But more truly, as say Boss. , &c. , the human foetus is so wrapped in the secundines that the semen cannot touch it. Hence, says Petrocor. t. 4. p. 447, danger of abortion ought not so easily to be presumed, and that, therefore married parties ought not to be harrassed by vexatious questions that they should refrain during the time of pregnancy. "For what hope is there," says he, "of withdrawing them from sexual intercourse, and what danger is not to be apprehended if they are disturbed from their own good faith.” -Lig. vol. 6, n. 924.

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It is asked, 4th, Whether it be lawful for married persons to copulate at the time of the monthly courses ? Here it is to be remarked, that the woman's flux is sometimes . natural 69 communiter singulis mensibus solet in feminis accidere, et durat ut plurimum per duos vel tres dies. Alius extraordinarius, proveniens ex aliquo morbo diuturno qui aliquando durat usque ad duodecim dies et ultra. Tempore fluxus extraordinarii certum est licere tam reddere quam petere. Ita communiter Sanchez 1. 9. d. 21. n. 7. Pont. 1. 10. c. 14. n. 6. Holzm. num. 462. Salm. c. 15. n. 76. et Boss. cap. 9. n. 13. cum Azor. Reb. Fill . Hurtad. etc. ex divo Thom. in 4. d. 32. q. unic. art. 2. q. 2 ubi expresse hocdocet, et rationem adducit, dicens : In fluxu menstruorum innaturali non est prohibitum ad menstruatam accedere in lege nova, tum propter infirmitatem, quia mulier in tali statu concipere non potest ; tum quia talis fluxus est perpetuus et diuturnus, unde oportet, quod vir perpetuo abstineret. Tempore autem fluxus naturalis adsunt tres sententiæ. Prima damnat coitum de mortali ; et hanc tenent idem D. Thom. loc. cit. q. 3. ad 1. ubi dicit tempore hujus menstrui peccare mortaliter tam virum voluntarie petentem, quam uxorem voluntarie reddentem : excipit si mulier quasi coacta debitum redderet. Eandem sententiam tenent S. Ronc. Alens Sotus, Tab. Pallac. etc. apud Boss. c. 9. n. 16. Probatur 1. ex Levit. cap. 20. v. 18. ubi dicitur : Qui coierit cum muliere in fluxu menstruo ; et revelaverit turpitudinem ejus, ipsaque, aperuerit fontem sanguinis sui, interficientur ambo. Objiciunt huic Sanch. 1. c. n. 2, et Boss. n. 16. quod lex illa fuerit cæremonialis, et ideo non obliget in lege evangelica. Sed respondet D. Thom. dict. q. 2. quod licet illud præceptum fuerit cæremoniale quoad immunditiam, fuerit tamen morale quantum ad nocumentum (verba S. D.) quod in prole ex hujusmodi commixtione frequenter sequebatur. Probatur 2 . ex can. fin dist. 5. ubi Gregor. Papa : Cum et sine partus causa, cum and ordinary, and that is properly called monthly, because it generally happens to females every month, and lasts commonly for two or three days. The other flux is extraordinary, arising from some chronic disease, which sometimes lasts even for 12 days or more. At the time of extraordinary flux it is admitted to be lawful both to demand and to pay the debt. Thus commonly, Sanchez, &c . , where he expressly teaches this, and adduces as a reason, saying, "In an unnatural flux of the monthly courses, it is not prohibited in the new law to have access to a woman during her terms, both on account of infirmity, inasmuch as a woman in that condition cannot conceive, and because such flux is perpetual and lasting, whence it behoves that a man should perpetually abstain." But concerning the time of the natural flux there are three opinions . The first condemns copulation as mortal sin ; and this is maintained by the divine Thomas in the quoted place, where he says that both the man who voluntarily demands, and the wife who voluntarily pays, the debt at thetime of this flowing, commit mortal sin. He makes an exception if the woman pays the debt, being, as it were forced thereto. The same opinion is maintained by S. Ronc. &c. It is proved, 1st, from Levit. c. 20, v. 18, where it is said, " He who lics with a woman having her sickness, and shall uncover her nakedness, and she shall uncover the fountain of her blood, they shall be both put to death." To this an objection is raised by Sanchez, &c. , that this was the ceremonial law, and therefore is not obligatory in the evangelical law ; but this is answered by St. Thomas, that although that precept was ceremonial as touching uncleanness, yet that it was moral as touching the injury which frequently followed in the offspring from commiature 70 (uxores) in consuetis menstruis detinentur, viris suis misceri prohibeantur. Probatur 3. ratione, tum quia proles eo tempore nascitura exponitur periculo nascendi leprosa, et monstruosa ; tum quia adest periculum semen frustra effundendi, cum raro vel nunquam eo tempore mater sit apta conceptioni. Secunda sententia totaliter opposita dicit accessum ad menstruatam omni culpa carere ; hanc tenent Glossa in can. Si caus. v. Conceptus 33. q. 14. item Perez, Fill. et Hurtad. apud Boss. n. 20. eamque Sanch. lib. 9. d. 21. n. 7, putat æque probabilem ac tertiam, quam mox referemus. Ratio, quia hodie id nullo jure prohibetur ; non divino cum lex Levitica, adveniente lege nova jam cessaverit. Nec obstare dicunt, quod prohibitio illa non cessaverit, quatenus fuit moralis propter vitandum damnum prolis ; nam respondent, quod testetur S. Hier. in 18 Ezech. rationem prohibitionis in Levitico fuisse, quia illo tempore, ob sanguinem femineum infectum ex coitu, fœtus leprosi, et elephantiaci nascebantur : sed hodie incertum est adesse damnum, et multo certius est mulierem tempore menstrui non concipere, ut dicunt Sanch. Pal. Boss. et Salmantic 11. cc. ac demum, etiamsi concipiat cum aliquo damno prolis, dicunt Sanch. 1. 9. d. 21. n. 7. et Boss. c. q. n. 22. id non obstare, quia melius est prolem sic nasci, quam non nasci ; forte enim postmodum non gigneretur, vel non esset eadem proles, unde proles beneficium recipit, non damnum ; nec obstat dicere, quod, si non proli, saltem sic inferatur damnum naturæ quæ postulat ut proles modo conof this kind. It is proved, 2nd, where Pope Gregory says, "When they (the wives) are detained in their accustomed terms, both on account of child-birth and otherwise, let them be prohibited from copu- lating with their husbands. It is proved 3rd, by the reasons, both because the offspring about to be born at that time is exposed to the danger of being born leprous, and monstrous ; and because there is danger of spilling seed in vain, since the mother is rarely or ever fit for conception at that time. The second opinion, totally opposed to this, says that access to a woman in her terms is free from all blame ; this is maintained by many authors, and Sanchez thinks this equally probable as the third opinion, to which we shall presently refer. The reason is, because it is at this day by no law prohibited, nor by divine law, since on the coming of the new, the Levitical law has already ceased . And it is said that it is no obstacle, because that prohibition has not ceased, for as much as it was moral on account of avoiding danger to the offspring. For they answer that St. Jerome in Ezech. 18, affirms that the reason of the prohibition in Leviticus was, that at that time, in consequence of the woman's blood being infected by copulation, the foetus was leprous and afflicted with elephantiasis. But in these days it is uncertain that that danger exists, and it is much more certain that a woman does not conceive during the time of her terms, as is said by Sanchez, &c.; and lastly that, although she may conceive with some danger to the offspring, it is said by Sanch. that that is no obstacle ; because, it is better that offspring should be born thus, than not be born at all ; for perhaps afterwards it might not be born, or might not born 71 venientiori generetur : nam respon- | be the same offspring. Whence the dent, quod, si non inferatur damnum proli, neque infertur naturæ. Non prohibetur igitur jure divino ; non jure ecclesiastico, nam ad textum Gregorii respondet Pontius 1. 10. c. 14. n. 6. prohibitionem illam ecclesiasticam hodie exolevisse ; imo verbum illud Pontificis, "prohibeantur," explicatur ab aliis ut dicit ibi Gloss. "prohibeantur, id est, sub forma prohibitionis dissuadeantur." Nec jure naturali, quia, licet sit facile pericu- | lum eo tempore frustrandi semen, tamen ad coitum cohonestandum non requiritur, ut ex eo sequatur generatio, sed sufficit, quod coitus ille per se sit aptus generationi, esto per accidens semen dispergatur, ut accidit in accessu ad mulierem prægnantem, aut sterilem. Neque (aiunt) in tali coitu adest indecentia culpabilis nam, ut dicit Per., illa est potius materialis. Hinc, concludunt nullo modo peccare conjuges, si eo tempore coeant, non jam ex affectu libidinis (quod non posset excusari a veniali,) sed ut utantur jure suo cum moderata delectatione. Tertia demum sententia, communissima et probabilior, dicit coitum tempore menstrui non esse mortale, sed non excusari a veniali Ita S. Anton. 3. part. tit. 1. c. 20. § 3. Nav. cap. 16. num. 32. Conc. p. 398 n. 20. &c. &c. Non sit mortale, offspring receives benefit and not injury ! Nor is it any obstacle to say, that if danger is not caused to the offspring, it is at least to nature, which requires that the offspring should be born in the most convenient manner ; for it is answered that if no danger is caused to the offspring, neither is any inflicted on nature. It is prohibited, then, neither by the divine, nor the ecclesiastical law, for to the text of Gregory it is answered by Pontius, that that ecclesiastical prohibition is at this day obsolete ; nay, that very saying of the Pontiff, " Let them be prohibited." is explained by some, as says the Gloss. in that placeLet them be prohibited, —that is, let them be dissuaded under the form ofprohibition. Nor by the natural law, because although the danger of frustrating the seed is at that time easy, yet in order to render copulation honourable, it is not required that generation should follow therefrom, but it is sufficient that that copulation should of itself be fit for generation, although by accident the seed may be wasted, as happens in the case of copulation with a pregnant or barren woman. Nor (as they say,) is there in such copulation culpable indecency ; for, as says Per., that is rather material. Hence they conclude that married parties in no degree sin if they copulate at that time ; not in this instance from affecting lust (which could not be excused from a venial sin), but in order that they may enjoy their privilege with moderate delight. The third opinion-the most common and the more probable— declares that copulation at the time of the terms is not a mortal, but cannot be excused from a venial sin. So St. Anton. &c. That it is not a mortal sin, is proved by the second 72 probat ratio adducta, mox supra pro secunda sententia. Quod autem sit veniale, probatur, quia talis concubitus, cum nolint conjuges expectare tempus generationi aptius, et jam brevi adventurum, involvit quandam turpitudinem, et deordinationem, cum femina tunc sit inepta com- moda receptioni et retentioni seminis, et ideo coitus tunc minus convenit fini generationis. Conveniunt autem Nav. Pal. Sanch. Salm. ll . cc. et. Boss. num. 15. cum. Hurt. quod nullum sit peccatum coire tali tempore si adsit aliqua causa turpitudinem illam cohonestans, nempe, ad vitanda dissidia, aut incontinentiam in se vel in altero, aut alia similia. An autem casu quo nulla adsit causa uxor menstruata possit et teneatur debitum reddere, si maritus monitus nolit desistere ? Affirmant Pal. p. 4. § 4. n. 9. cum Con. Salm. et Sanch. d. 21. n. 96. qui citat pro se etiam D. Thom. d. 32. art. 2. q. 3. sed non bene, ut mox videbimus. Verum probabilius negandum cum Pontio et Bonac. qui citat Sylv. &c.-Lig. tom. 6, n. 925. reason which has been just above adduced for the second opinion. But that it is a venial sin is proved, inasmuch as such copulation, since married parties refuse to wait for a time more fit for generation, and which would very shortly arrive, involves a certain degree of turpitude and inordinate desire, inasmuch as the female is then unfit for the advantageous reception and retention of the seed, and for that reason copulation is the less adapted for the end of generation. But it is agreed by Nav. &c. , that it is no sin to have copulation at such time, provided there exists some cause rendering honourable that turpitude, viz. , to avoid dissension, or incontinence in either party, or other like causes. But in a case in which no cause exists, can a woman during her terms, and is she bound to pay the debt, if her husband, forewarned, refuses to desist ? It is affirmed by Pal. &c. , but not well, as we shall present- ly see. But it is more probably to be denied, with Pontius, &c.-Lig. V. 6, n. 925. ON THE IMPEDIMENT OF AFFINITY. Oritur ex carnali copula perfecta. Quid est affinitas ? Est propinquitas personarum orta ex copula carnali : per illam vir fit affinis consanguineis mulieris, et mulier consanguinies viri ; cum enim per copulam vir et mulier fiant una caro, uterque tangit consanguineos alterius, et eos sibi facit affines. It arises from perfect carnal copulation. What is affinity ? It is a relationship of persons, arising from carnal copulation : by it the man becomes allied to the blood- relations of the woman, and the woman to the blood-relations of the man ; for, when by copulation the man and woman become one flesh, each touches the blood-relations of the other and becomes allied with them. Fundamentum itaque affinitatis Therefore the foundation of affiest copula carnalis, sive matrimoni- nity is carnal copulation, whether alis, sive extra-matrimonialis : ut it be matrimonial, or extra-matrimotamen copula carnalis affinitatem nial ; however, that carnal copulainducat, debet esse consummata in tion may occasion affinity, it ought vase debito cum emissione seminis to be consummated in the proper 73 virilis intra illud, seu quod idem est, debet esse apta generationi : ita post S. Thom, Suppl. q. 55. art. 4. ad. 2. et Auctores communiter. Et hinc non exsurgit affinitas ex copula sodomitica, neque ex illa, quæ habita fuit citra seminationem viri. Contra oritur affinitas ex copula inter senes et steriles habita : quia illa de se generationi apta est, et ex ea vir et mulier fiunt una caro.- Dens. tom. 7, p. 239. passage with the emission of the man's seed within it, or what is the same thing, it ought to be fit for generation as St. Thomas and other authors commonly say. And hence affinity does not arise from sodomitic copulation, nor from that which has been had without the man's spending. * On the contrary, affinity arises from carnal copulation between the old and the barren, because that is of itself fit for generation, and from it man and woman become one flesh. -Dens, v. 7, p. 239 . ON IMPOTENCE, AND WHEN IT INVALIDATES MATRIMONY. Quid est impotentia ? R. Est incapacitas perficiendi copulam carnalem perfectam cum seminatione viri in vase de se debito, seu de se aptam generationi. Dividitur in impotentiam naturalem et accidentalem, in perpetuam et temporalem, in absolutam et respectivam, in antecedentem et consequentem. Absoluta dicitur, quaæ est respectu omnium ; quali laborant frigidi : respectiva vero, est respectu aliquarum personarum tantum, ut si mulier sit nimis arcta respectu unius viri, non respectu alterius. - Dens, tom. 7, p. 273. Ex dictis patet spadones et eunuchos utroque testiculo carentes non posse matrimonium inire valide. Unde Sixtus V. matrimonia ad hujusmodi eunuchis in Hispania conWhat is impotence? Answer. It is an incapacity to perform perfect carnal copulation with a seminal emission from the man into the vessel duly appointed for that purpose, or such copulation as is, in its own nature, fit for generation. Impotence is divided into natural and accidental, into perpetual and temporal, into absolute and respective, into antecedent and consequent. Absolute impotence is that which is in respect to all ; such as the frigid labour under : but respective impotence is that which is in respect to some person only, as if a woman be too tight in respect to one man, but not in respect to another.-Dens, v. 7, p. 273. From what is said, it is clear that geldings and eunuchs who want both testicles cannot validly enter into matrimony. For which reason Sixtus the 5th decreed that the

According to this doctrine, if a man has natural connection with a woman, he cannot marry her sister ; but if he commits sodomy with the one, he can marry the other ; or if he has only partially committed fornication with the one (i . e. , had

begun the act, but was not received into full connection) , then also it is no impediment to his marrying the other sister ; as from these two sources of refined gratification affinity does not exist. 74 tracta irrita esse decernit ; secus | marriages contracted by this sort of enim si alterutro duntaxat testiculo careant.

Senes et steriles valide contrahant Si tamen quis ita senio decrepitus sit , ut intra vas seminare nequeat, impotens censeri debet. An si mulier contracto matrimonio reperiatur nimis arcta, pati de- bet incisionem ? R. Si non possit sine periculo vitæ viro aptari, matrimonium est invalidum ; adeoque certo incisionem pati nec debet nec potest : si vero sine periculo vitæ incisio fieri possit matrimonium erit validum, tenebiturque mulier incisionem pati, præsertim si idem sit chirurgus qui conjux ; nisi ex incisione illa notabile morbi periculum subiret, cum quo, uti non tenetur debitum reddere, ita nec incisionem pati. Quid si impotentia proveniat ex debilitate viri, qui copulam cum virgine habere nequeat, sed bene cum corrupta ? R. S. Thomas supra quæst. 58, art. ad. 5, censet quod tali casu vir debeat medicinaliter aliquo instrumento claustra pudoris frangerc, et ita uxori suæ conjungi : hoc tamen intelligi debet, si id fieri possit sine peccato aut vitæ periculo. Multi interim putant, virginem ad hoc permittendum (licet ex charitate citra grave incommodum teneri possit ) ex justitia non obligari ; quia impotentia non tam se habet ex parte virginis, quam ex parte viri debilioris . -Dens, tom. 7, pp. 275-6. Impotentia dirimens. Illa hic ineunuchs in Spain were null and void : for it were otherwise if they wanted but one testicle only. Men, old and barren, may validly contract marriage ; if, however, any one be so decrepit from old age as not to be able to spend within the vessel (or passage), he ought to be considered impotent. If a woman, upon having contracted matrimony, be found too tight, ought she to suffer incision ? Answer. If she cannot, without danger to her life, be fitted to the man, the marriage is invalid ; and therefore she neither ought nor can suffer incision : but if, without danger to her life, the incision can be made, the matrimony will be valid, and the woman will be bound to submit to the incision, particularly if her husband be a surgeon ; unless from that incision there should follow a notable danger of disease, with which (danger) as she is not bound to render marriage duty, so neither is she bound to suffer the incision. What if the impotence should arise from the debility of the husband, who is unable to copulate with a virgin, though he can do it well with a woman who had been previously deflowered ? Answer. St. Thomas thinks that in such case the husband ought medicinally to break the barriers of her virginity with some instrument, and so have connexion with his wife : this, however, ought to be understood, if it can be done without sin or danger to life. Many, however, are of opinion, that the virgin (though in charity bound to submit without grievous inconvenience) is not in justice obliged to permit this, because the impotence is not SO much on the part of the virgin, as on the part of the man who is too weak. -Dens, v. 7, pp. 275–6. Invalidating impotence. That is 1 75 telligenda est, quæ sexuum copulam impedit per quam duæ personæ fiant una caro : non fiunt autem una caro, nisi cum vir intra vas mulieris semen immittit. Alioqui enim non consummatur matrimonium neque inducitur ulla sive ex delicto, sive sine delicto affinitas, etiamsi fuerit viri pars genitalis intra vas fœminæ. Quamobrem eunuchi, quamvis aliqui eorum possint vas feminæ ingredi nullatenus sunt matrimonii capaces ob defectum seminis prolifici, Idemque sentiendum de illis quibns attritus est uterque testiculus ; sed illi, quibus unus superest illosus, matrimonium inire possunt, quia sunt adhuc seminandi capaces. mina nulla habet impotentiam derimentem, nisi quatenus est arcta, non valens intra se recipere semen viri : solaque fœminæ ad seminandum impotentia non inducit impedimen- tum, quia fœmineum semen non censetur ad generationem necessarium. -Cabassutius, p. 313. Ed. Lugd. 1709. to be understood here which impedes the copulation of the sexes, by which two persons become one flesh ; but they do not become one flesh, unless whenthe husband injects seed within the vessel ofthe woman. For otherwise matrimony is not consummated, nor is any affinity induced, either with or without sin, although the genital part of the man may have been within the vessel of the woman. Wherefore eunuchs, although some of them are able to enter the vessel of the woman, are by no means capable of marriage, in consequence of defect of prolific seed ; and the same thing is to be observed of those who have had both of their testicles bruised ; but those who have one reFoe- maining uninjured are able to enter matrimony, because they are still capable of spending. No woman has invalidating impotency, unless in so far as she is tight, not being able to receive within herself the seed of the man ; and the impotence of the woman to spend does not alone induce impediments, because the female's seed is not considered necessary for procreation. -Cabassutius, p. 313. Lugd. Ed. 1709. His aliqui adjungunt aliud impotentiæ genus ex nimio viri calore, quo fit, ut effundatur semen ante- quam perfecta fuerit copula. Sed raro usu venit ut hinc oriatur perpetuum impedimentum quamvis enim sæpius contingeret, ut multi congressus aut conatus conjugum sine debita seminatione fierent, continget talem aliquando, ut aliquis ex mul- tis conatibus non frustretur hoc effectu. Præterea futurum quandoque est, ut nimius ardor longiore consuetudine et temporum progressu defervescat. Denique sufficere potest ad consummatam copulam, si pars aliqua seminis intromittatur. But To these some add another kind of impotence, from the too great heat of the man, by which it comes to pass that the seed is emitted before copulation has been perfected. it seldom happens in practice that perpetual impediment should hence arise ; for although it might oftentimes happen that many encounters or attempts of the married parties may take place without due spending, yet it will sometimes happen that one of the many efforts should not be frustrated of this effect. Besides, it will at length happen that from long custom, and in progress of time, this too great heat will cool down. Lastly, it may suffice to perfect copulation that some portion of the seed be introduced. 76 Duplex est impotentia distin- | guenda. Una quidem perpetua. Altera temporalis. Præterea alia est impotentia absoluta, id est, respectu omnium ; alia respectiva, per quam aliquis est impotens habito respectu ad certas quasdam personas, sed potens respectu aliarum. Sic enim potest fœmina esse naturaliter arcta respectu quorundam, sed non omnium virorum. Quinetiam potest aliquis esse impotens respectu virginum, non vero respectu viduarum.-Cabassutius, p. 314. Impotence is of two kinds. One, indeed, perpetual. The other temporary. Besides, one kind of impotence is absolute—that is , in respect of all ; the other respective, by which a man is impotent with respect to some particular persons, but capable with respect to others. For thus a woman may be naturally tight with respect to some, but not all men. Moreover, a man may be impotent with respect to virgins but not with respect to widows. · Credit should not easily be given to a woman respecting the impotence of her husband, but the married parties are first to be interrogated separately respecting her complaint, and an oath being taken, their answers are to be reduced to writing. Afterwards the relatives of each of the parties are to be called separately, in order that they may depose whatever they know concerning this thing. After this follows a decree for an examination of the sexes, —of the woman indeed by midwives bound by oath, and of the husband by physicians and surgeons similarly sworn. If it does not even thus appear evident that the man is entirely impotent, the laws decree cohabitation for three years, for the purpose of experimenting and investigating. If the charge of the comHaud facile credendum est mulieri de viri sui impotentia, sed ad ipsius querelam seorsim primum singuli conjuges interrogandi sunt et promisso juramento eorum responsiones in scripta redigendæ. Deinde seorsim vocandi singulorum conjugum propinqui, ut si quid hac de re sciverint hoc deponant. His succedit decretum inspectionis sexuum, fœminæ quidem per obstetrices jurejurando adactas, viri autem per medicos et chirurgos similiter juratos. Si nec sic quidem constet virum esse prorsus impotentem, jura decernunt experiendi et explorandi gratia trium annorum cohabitationem. Si nullatenus probari potest fœminæ conquerentis intentio, et vir se neget impotentem, partesque ad copulam requisitas habeat integras et illosas, quod per chirurgos juratos ita referatur, viro potius quam mulieri cre- plaining woman cannot even yet be dendum est post præstitum juramen- proved, and the husband denies his tum ; hoc uno excepto si mulier se impotence, and has theparts necessary virginem esse probet ex aspectu for copulation whole and unhurt, corporis et matronarum attestatione ; which may be referred to the surgeon hæc enim probatio potior est quam thus sworn, credence is to be given mariti contraria assertio, etc. Ca- to the husband rather than to the bassutius, pp. 314-320. wife, after an oath has been administered ; with this sole exception, if 26 JY 58 the woman proves herself to be a virgin from the appearance of her body and the attestation of the matrons ; for this proof is preferable to the contrary assertion of the husband.-Cabassutius, p. 314–320.

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The Confessional Unmasked

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+{| class="toccolours" style="float: left; margin-left: 1em; margin-right: 2em; font-size: 85%; background:#c6dbf7; color:black; width:30em; max-width: 40%;" cellspacing="5"
+| style="text-align: left;" |
+"Many have a vague and indefinite notion that some queer questions are asked in the [[Confession (religion)|Confessional]], but very few indeed have any idea of the fearful reality as disclosed in the following pages."--''[[The Confessional Unmasked]]'' (1836)
+<hr>
+"Now, if a lady appears modest, the [[Confessor]] is instructed that "that modesty must be overcome, or else he is authorized to deny her absolution." "[[Pudorem illum superandum esse, et nolenti denegandam esse absolutionem]].” —[[De la Hogue]] de pæn."--''[[The Confessional Unmasked]]'' (1836)
+|}
 {{Template}}
-"'''Confessional Unmasked: Showing the Depravity of the Romish Priesthood, the Iniquity of the Confessional, and the Questions put to Females in Confession'''" is an [[anonymously published]] [[anti-Catholic]] pamphlet. It existed partly of quotations out of the [[casuist]] [[moral theology]] of [[Peter Dens]]'s ''[[Theologia Moralis]]'' and  that of [[St. Alphonsus Liguori]]'s.
-Other parts were copied from Delahogue de Pitentia, Bailly, and [[Cabassutius]]. In the preface, after alluding to the different authors quoted, and showing that they were held of great authority in the Roman Catholic Church, the compiler proceeds: "Such, then, is the theology, and such the morals which, by granting 30,000l. a-year to [[Maynooth]], we assist in propagating."
+"'''Confessional Unmasked: Showing the Depravity of the Romish Priesthood, the Iniquity of the Confessional, and the Questions put to Females in Confession'''" (1836) is an [[anonymously published]] [[anti-Catholic]] pamphlet, first published by [[William Strange]].
-As an apology the writer states: "In the latter part of the pamphlet I have given a few extracts without abridgment, to shew into what minute and disgusting details these holy men have entered. This alone has been my object, and not the filling of the work with obscenity."
+The publication was the object of [[Regina v. Hicklin]] in 1868.
-The pamphlet is also known as " Maynooth and its Teaching."
+The text consisted primarily of English translations [[quotation|quoted]] from the Latin [[casuist]] [[moral theology]] of [[Peter Dens]]'s ''[[Theologia Moralis]]'' and the moral theology of [[St. Alphonsus Liguori]].
-==See also==
+Other parts were translated from [[Louis-Gilles Delahogue]], [[Louis Bailly|Bailly]], and [[Cabassutius]]. In the preface, after alluding to the different authors quoted, and showing that they were held of great authority in the Roman Catholic Church, the compiler proceeds: "Such, then, is the theology, and such the morals which, by [[Maynooth Grant|granting 30,000l. a-year to Maynooth]], we assist in propagating."
-*[[Confession]]
-*[[Regina v. Hicklin]]
-==Full text by Ashbee==
+The main [[gripe]] the Protestant authors have with [[catholic confession]] is that the priests who take the confessions derive [[sexual gratification]] from the confessions of females and deliberately ask them lurid details of their [[sex lives]].
-€í)t ConfeÖÖtOnal ©nmasíkeO, or the Curiosities of Romish
-Devotion.
-This is the name by which the tract I am about to notice
+As an apology the writer states: "In the latter part of the pamphlet I have given a few extracts without abridgment, to shew into what minute and disgusting details these holy men have entered. This alone has been my object, and not the filling of the work with obscenity."
-is generally known, and that which forms the half title of
-most of the various editions issued by the " Protestant Evangelical and Electoral Union." The wording on the outer
-wrappers differs however materially. I note three different
-THE CONFESSIONAL UNMASKED.                           89
+The pamphlet is also known as " Maynooth and its Teaching."
+==Censorship history==
+Generally cited as most offensive is the second part of the publication.
-editions at present before me : Cfte Confesional ©itmaofteìl :
+Offensive bits include:
-showing the Depravity of the Romish Priesthood, the Iniquity of
+:"such as would be to move the finger morosely within the female vessel." (prout esset digitum morose admovere intra vas femineum).
-the Confessional and the Questions put to Females in Confession,
-&c, buff wrapper, 8vo., pp. iv and 76 ; the half title reads
-€jrtrartj5, etc., published about 1871 ; Cïm'ötian Ceötimonp
+:"But is it always a mortal sin, if the husband introduces his [[Fellatio|—]] into the mouth of his wife" (An semper sit mortale, si vir immittat pudenda in os uxoris)
-agaûtôt ^apal »irferîmestë δρ ©nmaöfemg tfte Confesé
-otoñal; &α, 8vo., pp. 98, buff wrapper; Cöe áMoralítp of
-Potatói) ©eÜOtíOlt, or the Confessional Unmasked : &c, 8vo.,
+The first prosecution took place at Wolverhampton in 1867 when, after some lectures by William Murphy, the " Watch Committee" obtained a warrant under Lord Campbell's Act to search the premises of H. Scott, where the objectionable pamphlet was being sold. A seizure of " a quantity of books " was made at Scott's house on the 18th March, upon which the magistrates delivered the following decision :
-pp. 116 and 8 unnumbered, begins with A Report of the Trial
-of Mr. George Mackey, At the Winchester Quarter Sessions,
-iSth and igth October, 1870, green wrapper.
-The tract was not originally published by the " Protestant
+:"We consider that the book produced before us is an obscene book within the meaning of the Act, and calculated to contaminate the public morals, and of such a character that the publication of it becomes a misdemeanour. The sale and distribution have been sufficiently proved before us, and we hereby order the books to be destroyed."
-Evangelical Union," but had been issued four times at least
-before that society took it in hand. The " Union " has
-published three (if not more) pamphlets concerning it :
-€i)t Jîtètorp of "Cttf Confessional fflnmaöïtrt/* 8νο·>
+The case was taken to the Quarter Sessions, and the verdict of the Magistrates was quashed by the Recorder, he giving authority for his judgment. The Popish party appealed from the verdict of the Recorder to the Queen's Bench. That court said it did not lelieve the evidence put forth by the book, and and added new matter to the case submitted to it for judgment j and upon the ground of the matter added, and for other reasons, reversed the decision of the Recorder ! ! {The Queen v. Hicklin, April, 1868).
-pp. 40; Cöe áttjure anö Condemnation of "&öe Com
-ösiöional/* 8vo., pp. 32; ^Cöe Confessional 3anmaôfeeïi^f
-A Military as well as a Moral Plea for abolishing  the Corifes-
+==Notes==
+The books used in these lectures are [[De La Hogue]]'s Treatises on Dogmatic Theology, in 5 volumes, and [[Louis Bailly|Bailly]]'s on ''[[Theologia moralis ad usum seminariorum]]'', in 5 volumes.
+==Full text==
-sional. By Lieut-Col. H. J. Brockman, 8vo., pp.  15. From
+MAYNOOTH AND ITS TEACHING.
+(2)
-the former work I gather the chief part of "the   particulars
+THE
-given in this notice :
+CONFESSIONAL UNMASKED :
+SHOWING
-The ßrst publication of the Pamphlet is surrounded with somewhat of
+The Depravity of the Priesthood,
-obscurity. The compilers, translators, and publishers appear to have been
+THE
-anxious to inform the public upon questions of such deep importance as those
+IMMORALITY OF THE CONFESSIONAL ;
-we have noticed } but they thought it prudent to remain unknown,
+AND THE
+QUESTIONS PUT TO FEMALES IN CONFESSI CONFESSION,
-Ν
+ETC., ETC.
+BEING EXTRACTS FROM THE THEOLOGICAL WORKS NOW USED IN
-CO                          THE CONFESSIONAL UNMASKED,
+MAYNOOTH COLLEGE,
+AND SANCTIONED BY THE
-However, David Bryce, publisher, Paternoster Row, who
+" SACRED CONGREGATION OF RITES ."
-died suddenly, May i, 1875, was the reputed translator.*
+With Notes.
-The " Union " continues :
+By C. B.
+EIGHTH THOUSAND.
-We have before us a copy of the Second Edition, published in Dublin, 1836.
+"For it is a shame even to speak of those things which are done of them in secret. "--EPH. v. 12.
-The title page is as follows :—
+(ACT III. , SCENE I.-A Confessional.)
+PRIOR. Within this chair I sit, and hold the keys That open realms no conqueror can subdue,
-$&mé'â Cinologi). Extracts from Peter Dens on the Nature of Confession
+And where the monarchs ofthe earth must fain Solicit to be subjects. * * * * * *
-and the Obligation of the Seal. " If hat soever ye have spoken in darkness
+ALAR. O, holy father ! my soul is burthened with a crime.
-shall he heard in the light ; and that which ye have spoken in the ear in closets
+PRIOR. My son, the church awaits thy sin.
-shall be proclaimed upon the housetops*' Second Edition. Dublin: O'Neill,
+ALAR. It is a sin most black and terrible,
-Printer, 1836.
-The Pamphlet consists of Extracts, taken exclusively from Dens' Theology,
-with a few comments by the Compiler. It does not appear to have been
-published in the ordinary way of trade, or with any motive less worthy than
-that of admonishing innocent men of the hordes of Romish marauders—con-
-spirators against the morality and liberty of the people, which the Government
-of the country had patronized and let loose upon Society.
-In subsequent editions of the Pamphlet now under consideration, several
-extracts were taken from Liguori and other a guides and masters " used in the
-" Royal College " for the education of Romish Priests. The Pamphlet was
-then entitled " Maynooth and its Teaching." It was published in London
-in the ordinary way of trade. The following is the title-page of the Pamphlet
-when it came into the possession of "The Protestant Electoral
-Union:''—
-ÍHagítOOtí) fflti ÍU Cearfjtng. The Confessional Unmasked: showing the
-Depravity of the Priesthood, the Immorality of the Confessional, and the
-Questions put to Females in Confession, etc., etc. Being Extracts from the
-theological works used in Maynooth College, and sanctioned by the " Sacred
-Congregation of Rites.1' With Notes, By C. B.
-* See €%t 33û0Ït#ilI«f, June 3,1875, No. 211, p. 497.
-THE CONFESSIONAL UNMASKED.                         91
-** For 'tis a shame even to speak of those things which are done of them in secret."
-(Eph. v. 12.)
-(Act III., Scene i.—A Confessional).
-Prior. Within this chair I sit, and hold the keys
-That open realms no conqueror can subdue,
-And where the monarchs of the earth must fain
-Solicit to be subjects.
-Alar. O, holy father ! my soul is burdened with a crime.
-Prioh. My son, the Church awaits thy sin.
-Alar. It is a sin most black and terrible ;
 Prepare thine ear for what must make it tremble.
+PRIOR. Thou dost speak to power above all passion, not to man.
+ALARCOS, bythe Author of " Vivian Grey.”
+LONDON:
+PRINTED AND PUBLISHED BY W. STRANGE, JUN. ,
+, AMEN CORNER, PATERNOSTER ROW.
+DUBLIN : W. CARSON, 51, GRAFTON STREET.
+.
+MUSEUM
-Prior. Thou dost speak to power above all passion, not toman.
+PREFACE.
-Alarcos, by the Author of' Vivian Grey'*
-London: W. Strange, 3, Amen Corner, Paternoster Row.
-The way in which the Pamphlet came to be the property of (( The Pro-
-testant Electoral Union " was as follows :—
-An ex-Sheriff of London, and a member of the Protestant Electoral Union,
-went, in 1865, to the House of Commons to hear a debate on some Protestant
-question. The House on that occasion resembled a " Bear-Garden," and the
-Protestant speakers could not obtain a hearing. This patriot thought that the
-misconduct of the House arose from its ignorance of what Popery was, and
-he resolved to inform them of its true character by bringing under their notice
-its teachings and practices, as declared by Romanises themselves. He entered
-into arrangements with " The Christian Book Society " for printing an edition
-of the Pamphlet, which he called
-"Cije Ucprabttg of tfje tornan Catíjolú iPmatïjoofc and the Immorality
-of the Confessional."
-With reference to this edition we ought to say that some of the most
-disgusting enquiries and instructions by the Priest were omitted. A copy
-of the Pamphlet was sent to each member of both Houses of Parliament,
-and the copies remaining were presented to the Society.
-The Pamphlet sold by Mr. Strange, Paternoster Row, was printed from
-stereo plates, which he expressed a readiness to sell ; and as the Com-
-mittee of the "Protestant Evangelical Mission and Electoral Union" had
-found the pamphlet to be a most formidable weapon of defence against
-the priestly assailants of the purity and liberty of this Protestant Kingdom,
-they purchased the plates with the pamphlets Mr. Strange had in stock.
-For some time the Committee printed from these plates. They changed the
-THE CONFESSIONAL UNMASKED.
-cover, however, giving the opinions of several eminent men as to the evils of
-the Confessional.
-The Committee would at once have made several changes in the pam-
-phlet, such as they afterwards did make in the New Edition, but their
-funds were so limited that for years the Treasurer never received ten pounds
-that was not appropriated to defray some very necessary expense already
-incurred.
-The first internal change made was the expurgation of a song, " The
-Fryar and the Nun/' p. 37, showing "The Progress of the Confessional."
-This was replaced by two descriptions of a " Confessing Priest," one of
-which was by Mr. Hogan.
-We come now to a point which invests The Confessional
-Unmasked with an interest which its literary merits would not
-entitle it to. I mean the legal proceedings to which it has
-given rise, and which now form a precedent in English law.
-The first prosecution took place at Wolverhampton in 1867.
-when, after some lectures by William Murphy, the " Watch
-Committee" obtained a warrant under Lord Campbell's Act
-to search the premises of H. Scott, where the objectionable
-pamphlet was being sold. A seizure of " a quantity of books "
-was made at Scott's house on the 18th March, upon which
-the magistrates delivered the following decision :
-" We consider that the book produced before us is an obscene book within
-the meaning of the Act, and calculated to contaminate the public morals, and
-of such a character that the publication of it becomes a misdemeanour. The
-sale and distribution have been sufficiently proved before us, and we hereby
-order the books to be destroyed."
-The case was taken to the Quarter Sessions, and the verdict of the Magis-
-THE CONFESSIONAL UNMASKED.                         93
-trates was quashed by the Recorder, he giving authority for his judgment.
-The Popish party appealed from the verdict of the Recorder to the Queen's
-Bench. That court said it did not lelieve the evidence put forth by the book,
-and and added new matter to the case submitted to it for judgment j and upon
-the ground of the matter added, and for other reasons, reversed the decision of
-the Recorder ! ! {The Queen v. Hicklin, April, 1868).
-This judgment is very ably dealt with in a Pamphlet, " Printed for private
-circulation," and generally considered to be by Mr. Powell, the Recorder of
-Wolverhampton.
-The Committee, desirous of keeping within the Law, even when so grossly
-perverted, remodelled the entire work, and entitled it The Morality of Romish
-Devotion ; or, The Confessional Unmasked, omitting much of the lewd in-
-quisitiveness of the Priests contained in the former work, but enough to show
-the nature and tendency of the Confessional, and to justify Protestants in
-seeking its utter destruction* This new work was brought under judgment in
-the followay way :—
-Mr. George Mac key having been invited to Lymington, Hants, hired the
-Town Hall, for a course of five lectures, and after having delivered three of
-these lectures, during the week ending August 27, 1870, he was prevented by
-the Mayor and police from giving the last two lectures of the course advertised.
-He was then summoned before the Mayor, James C orb in. Mr. Mackey
-was confined as a Felon in Winchester Jail for fifteen months ! For a full
-report of his trial, or Condemnation rather, see pamphlet entitled The
-Lord's Prisoner, published by The Protestant Evangelical Mission,
-price 6d.
-The Committee feeling assured that Mr. Mackey was prosecuted out of
-malice, and that he was unjustly condemned by an unsworn jury, to which he
-objected, printed a Report oí the first trial at Winchester. This included the
-pamphlet with the sale of which he was charged, and which was taken as read
-in Court. This Report was seized by the Police, under a warrant signed by
-Sir Thomas Henry, in the Offices of the Protestant Evangelical Mission and
-Electoral Union, on January 26th, 1871. Mr. Steele, the Secretary of the
-Society, who was indicted for publishing the work, gives his reasons in full
-for doing so in the Monthly Record of the Society for March and November,
-. The case of Mr. Steele was heard in the Court of Common Pleas,
-THE CONFESSIONAL UNMASKED.
-Westminster, before Chief Justice Bovill, April 29, and 30, 1872. A full
-report of the trial is given in the Monthly Record for June, 1872.
-In this Case, Steele v. Brannan, Justices Keating, Brett,
-and Groves were on the bench with the Chief Justice, Mr.
-Samuel Kydd was for the appellant, and the Attorney
-General for the respondent. Judgment was given without
-reserve against Mr. Steele. In delivering judgment Chief
-Justice Bovill said : " I entirely agree in the decision of
-the Queen's Bench in the case of the ^ueen v. Hicklin,
-and I think the present case falls quite within that deci-
-sion." Justice Keating was of opinion that : <£ these
-extracts, if correctly reported, do contain obscenity to an
-extent from which the mind of every right-minded man
-will absolutely revolt."
-The Confessional Unmasked, it will have been observed, is
-chiefly composed of extracts from the works of Dens, to
-which were afterwards added specimens of the teaching of
-LiGUORi. As the works of neither of these writers are other-
-where noticed in the present volume, I propose to extract
-a few passages from the pamphlet before me, adding the
-translation and observations there given.
-ON JUST CAUSES FOR PERMITTING MOTIONS OF SENSUALITY.
-Hujusmodi justae cansae sunt auditio Just causes of this sort are, the
-confession urn, lectio casuum consci- hearing of confessions, the reading of
-entiae pro Confessarlo, servitium ne- cases of conscience drawn up for a
-THE CONFESSIONAL UNMASKED.                         95
-cessarium vel utile praestitum infirmo. Confessor, necessary or useful attend-
-ance on an invalid.
-Justa causa faceré potest ut opus The effect of a just cause is such,
-aliquod, ex quo motus oriuntur, non that anything from which motions
-tantum licite inchoetur sed etiam arise may be not only lawfully begun,
-licite continuetur : et ita Conf essari us but also lawfully continued : and so
-ex auditione confessionis eos percipi- the Confessor receiving those motions
-ens, non ideo ab auditione abstinere from the hearing of confessions,
-debet, sed justam habet perseverando ought not on that account to abstain
-rationem, modo tarnen ipsi motus illi from hearing them, but has a just
-semper displiceant, nee inde oriatur cause for persevering, providing, how ·
-proximum periculum consensus.— ever, that they always displease him,
-Dens, torn. 1, pp. 299, 300.                   and there arise not therefrom the
-proximate danger of consent.—Dens,
-v. 1, pp. 299, 300.
-Thus it appears to be a matter of course, that hearing confessions is a just
-cause for entertaining sensual motions. Dens explains u sensual motions " to
-be, ft sharp tingling sensations of sensual delight shooting through the body,
-and exciting to corporeal pleasures."
-Now, if a lady appears modest, the Confessor is instructed that " that
-modesty of hers must be overcome, or else he is authorized to deny her abso-
-lution." " Pudorem ilium superandum esse, et nolenti denegandam esse
-absolutionern."-—De ia Hogue de pœn., p. 68.
-Attendance upon invalids is also a just cause for sensual motions.- After
-reading this, who would marry a woman who frequents the confessional ?
-Think of allowing a wife or daughter to go alone to confession to such corrupt
-sensualists, or of permitting such loathsome Priests to enter their sick cham-
-ber, especially when they are recovering !
+IN the first page of these " Extracts " attention has been called to the Preface.
+I shall now explain in a very few words the object I had in view in doing so.
+Most clergymen are already aware of the acknowledged authority of all the works from which these selections are made ; but, of the laity, for whom this pamphlet is particularly intended, comparatively few are well-informed on this point. The reason of this is, that although Protestant ministers of all donominations are ready enough to expose the errors of Romanism when necessary,
+they have, with respect to this revolting subject (perhaps), too generally con- sidered that " It is a shame even to speak of those things which are done of them
+in secret." I have therefore thought it advisable that before perusing these
+extracts, the reader should be accurately informed as to the great authority of
+all the authors quoted, and of the high estimation in which they are still held by the " Infallible Church of Rome. " I shall now adduce proofs from eminent
+Roman Catholic authorities to show, that the books from which I have quoted
+are the standard works in which the student is instructed, and by which the
+finished priest is guided in the performance of his varied parochial duties .
+I. Saint Alphonso M. De Liguori, who was canonized at Rome on the 26th
+of May, 1839, is the great example whom Cardinal Wiseman desires to imitate,
+and the saint whom he delighteth to honour.
+In the Roman Catholic Calendar for 1845, p. 167, we find that, preparatory
+to his canonization, ALL THE WRITINGS of Saint Alphonsus (Liguori) ,
+whether PRINTED OR INEDITED, had been more than twenty times
+rigorously discussed by the Sacred Congregation of Rites, which decreed that
+not one word had been found in them worthy of censure.
+The II. Bailly, Delahogue, and Cabassutius. In 1826, a commission was appointed by the Crown to inquire into the educational institutions of Ireland.
+President and Professors of Maynooth then furnished the commissioners with
+the materials for a report to Parliament, in which they gave a list of the names of the class-books used in the college ; in this list the three authors above-named
+were included . Vide VIII. Report of Commissioners of Education, App. p. 449.
+When examined before the commissioners, Mr. Anglade, Professor of Moral
+Theology, gave the following as the reason why these were the most suitable books in divinity which could be selected for the instruction of students. He says--
+"Our object has been, seeing the want of clergy, to choose among the treatises
+of divinity those which are most essential to them for the discharge of their duty
+in the ministry, as they have no other occasion of improving themselves except by reading books ; and so the treatises I have taught are relating to human acts,
+conscience, sins, sacraments, penance in ALL its parts, MARRIAGE, restitution, contracts, laws, censures, IRREGULARITIES . "-Vide VIII. Report or Commissioners of Education, App. p . 155.
+III. Peter Dens. -In 1832, a new edition of 3,000 copies of this work, in
+vols. , was published with the approbation of Doctor Murray, known of late
+(officially) as " His Grace, Archbishop Murray, ofDublin." On the appearance
+of an English translation of certain portions of this work in 1836, Dr. Murray
+denied that he had ever given any such approbation. The publisher, however,
+in a very independent manner, and much to his credit, contradicted the statement
+of his bishop. This soon created a feverish excitement in Dublin, in the midst
+of which, Dr. Murray thought fit to pay a visit to his Holiness-possibly for advice. He did not remain long in Rome ; and, on his return, he published a
+letter on the 5th of October, 1836, addressed to his clergy, in which he publicly
+acknowledged and adopted Dens, and thereby contradicted all he had said a
+month or two before, previous to his departure for Rome. In this letter he
+iv
+states that, when the publisher called on him “ to express a wish to reprint that work," his opinion of its conciseness, perspicuousness, and accuracy was such,
+that he " at once assented." After entering into other particulars relative to
+the publication of the work, he goes on to say to his clergy, “ I have no hesitation in recommending it, as a useful summary, to your attentive perusal." Now what can we think of a religion whose bishop, nay, even an archbishop, could
+be guilty of first publicly denying a solemn and public act, and who could come
+forward shortly afterwards, and as publicly assert that there was not one word
+of truth in all he had before so solemnly declared ? But what did take Dr.
+Murray to Rome in such a violent hurry? Was it not to be absolved by the
+Pope from the sin of the first mis-statement above alluded to ; so that, when he returned, he was innocent, and ready to begin a new score. "
+Let no one, however, imagine that the above-named are the only theological
+works of this nature, for we are told by no less an authority than Dr. Crotty,
+the principal of Maynooth College, that there are HUNDREDS of others. In his examination before the commissioners, he is asked-" Are the works written
+by Dr. Delahogue original compositions of his own, or were they compiled ?”
+Ans. " They are original works. I should state, however, that there is no work
+yet written upon matters of that sort, of which a large portion has not been
+taken from previous works. A Catholic divine who writes on matters offaith
+or MORALS, can write substantially only what has been written by HUNDREDS before him !! ”—Irish Education Report, App. p. 76.
+The Rev. M. James, of Pembridge, wrote to Dr. Murray, and asked him,
+"Why was Dens' Theology allowed to go to press without the omission of the
+objectionable passages, or at least a note ? " Hear his Grace's reply, dated
+st September, 1835-" I am convinced that, because we dissent from the
+opinions of an author, it would not therefore be fair to mutilate his book, by omitting a treatise which, in one shape or other, forms part of every similar work PURPORTING to be a COURSE OF THEOLOGY."
+Thus, we see, it is almost impossible for any Roman Catholic divine who
+writes on MORALS (or Moral Theology, as these filthy treatises are styled), to
+produce anything novel even on this fertile subject ; so able and minute have been the commentaries of the earlier Saints and Fathers.
+In his letter to Mr. James, relative to Dens, Dr. Murray says, " This work,
+you are aware, was not intended for the ignorant. It was written in Latin,
+beyond, of course, the reach of that class of persons, and designed solely for the
+use of professional men.'" This is precisely the reason why these " Extracts " are
+now translated into English. They are intended for the information of general readers, who either are not able, or have not time to consult the original works
+for themselves. Many have a vague and indefinite notion that some queer questions are asked in the Confessional, but very few indeed have any idea of
+the fearful reality as disclosed in the following pages.
+Such, then, is the theology, and such the morals, which, by granting £30,000
+a-year to Maynooth, we assist in propagating. Surely the coming session of
+Parliament will not pass without this iniquitous grant being withdrawn, and
+the nation rescued from the reproach of fostering a system, the details of which would put the most profligate to the blush, and would not be endured in the
+veriest den of infamy.
+In the latter part of the pamphlet I have given a few extracts without abridgment, to show into what minute and disgusting details these holy men have
+entered. This alone has been my object, and not the filling of the work with
+obscenity.
+In conclusion, I would remark as to the practice of Confession, that in the
+Scriptures there is only one instance of going to confess to priests . It was at
+Easter, too, and the penitent paid the priests their " Easter Dues." The penitent
+was Judas, and after his confession he immediately hanged himself. The precedent is significant, but certainly not flattering.
+C. B.
+[You are requested to read the Preface firs
+EXTRACTS ,
+ETC.
+DE SIGILLO CONFESSIONIS. | ON THE SEAL OF CONFESQUID est sigillum confessionis sa- cramentalis ?
+R. Est obligatio seu debitum
+celandi ea, quæ ex sacramentali confessione cognoscuntur Dens,
+tom. 6, p. 218.
+-
+An potest dari casus in quo licet frangere sigillum sacramentale ?
+R. Non potest dari ; quamvis
+ab eo penderet vita aut salus hominis, aut etiam interitus reipublicæ ;
+neque summus Pontifex in eo dispensare potest : et proinde hoc sigilli arcanum magis ligat quam
+obligatiojuramenti, voti, secreti, naturalis, &c., idque ex voluntate Dei
+positiva. -Dens, tom. 6, p. 219.
+SION.
+WHAT is the seal of sacramental confession ?
+Answer. It is the obligation or
+duty of concealing those things
+which are learned from sacramental
+confession.-Dens, vol. 6, p. 218.
+Can a case be given in which it is lawful to break the sacramental
+seal ?
+Answer. It cannot : although the
+life or safety of a man depended
+thereon, or even the destruction of
+the commonwealth ; nor can the
+Supreme Pontiff give dispensation
+in this : so that, on that account,
+this secret of the seal is more binding than the obligation of an oath,
+a vow, a natural secret, &c. , and
+that by the positive will of God. *-
+Dens, vol. 6, p. 219.
+In the Roman Catholic Calendar for 1845, p. 167 , we find that, preparatory to his Canonization, the MORAL SYSTEM of Liguori had
+been more than twenty times rigorously discussed by the Sacred Congregation of Rites, which decreed that IN ALL HIS WORKS, whether printed
+or inedited, not one word had been found worthy ofcensure ; whichdecree
+was afterwards confirmed by Pope Pius VII. This Liguori is Wiseman's
+pet Saint, and the following are his doctrines, viz. : —
+Respond 1. Sigillum hoc est obligatio juris divini strictissima in
+omni casu, etiam quo integri regni
+salus periclitaretur, ad tacendum,
+We answer 1 , That this seal is
+an obligation of divine right, most
+strict in every case, EVEN WHERE
+THE SAFETY OF A WHOLE
+* We shall soon see that, when it suits their own purpose, or the interests ofthe Church, the priests do not hesitate to break this Sacramental Seal of Confession.
+WOULD BE AT
+STAKE, to observe silence, even
+after the death of the penitent, as to
+all things spoken in confession
+etiam post mortem pœnitentis, dicta | NATION
+in confessione (id est in ordine ad
+absolutionem sacramentalem) omnia,
+quorum revelatio sacramentum redderet onerosum, vel odiosum- Eigu- ( i. e. spoken in order to obtain saori, tom. 6, p. 276, n. 634.
+Quid igitur respondere debet
+Confessarius interrogatus super veritate, quam per solam confessionem sacramentalem novit?
+R. Debet respondere, se nescire
+eam, et si opus est, idem juramento
+confirmare.-Dens, tom. 6, p. 219.
+Quæritur an Confessarius interrogatus de peccato pœnitentis possit
+dicere se illud nescire, etiam cum
+juramento. Affirmandum cum communi, quam tenent D. Thomas
+suppl. q. 11. art. 1. ad 3. S. Anton.
+. p. tit. 17. cap. 22. Wig. tr. 13.
+n. 111. Holzm. num. 722. Pal. p. 5.
+§ 3. num. 13. cum. Nav. Bon. Val.
+et Henriq. ac Lugo d. 23. num. 73.
+cum Vasq. (qui opinionem oppositam Gabrielis vocat erroneam) et aliis comun. Ratio affertur a D.
+Thom. loc. cit. qui dicit : "Homo non
+adducitur in testimonium, nisi ut
+homo, ideo... potest jurare se nescire
+quod scit tantum ut Deus; " (et hoc,
+etiamsi Confessarius rogatus fuerit
+ad respondendum non ut homo, sed
+præcipue ut minister Dei, prout recte
+aiunt Suarez et præfati auctores loc.
+cit. ) quia Confessarius nullo modo
+scit peccatum scientiâ quâ possit uti
+ad respondendum, unde juste asserit
+se nescire id quod sine injustitia nequit manifestare. Vide dicta 1. 3. n.
+. v. Hinc. Quid, si insuper rogetur
+ad respondendum sine æquivocatione? Adhuc cumjuramento potest
+respondere, se nescire, ut probabilius
+dicunt Lugo. n. 79. Croix. 1. c.
+cum Stoz. et Holzm. num. 722, cum
+Michel, contra alios. Ratio, quia
+tunc Confessarius reverâ respondet
+cramental absolution), the revelation ofwhichwould render the sacrament
+itself grievous or odious.- Liguori
+vol. 6, p. 276, n. 634.
+What answer, then, ought a Confessor to give when questioned con- cerning a truth which he knows from
+sacramental confession only ?
+Ans. HE OUGHTTO ANSWER THAT
+HE DOES NOT KNOW IT, AND, If neCESSARY, CONFIRM THE SAME WITH
+AN OATH.- Dens, vol. 6, p. 219.
+It is asked, whether the Confessor,
+interrogated concerning the sin of
+his penitent, can say that he does
+not know it, even with an oath. It
+is answered in the affirmative, in
+accordance with the common opinion
+which St. Thomas and others hold.
+The reason is adduced by the divine
+Thomas in the quoted place, who says : " A man is not adduced in
+testimony unless as a man, therefore
+he can swear that he does not know
+what he knows only as God ;" (and
+this holds good, although a Confessor may have been asked to give
+his answer not as man, but especially
+as minister of God, as Suarez and
+the before quoted authors rightly
+say,) because a Confessor in no
+manner knows a sin with a knowledge which he can use for the purpose of answering ; wherefore he
+justly asserts that he does not know
+that which without injustice he cannot manifest. Hence-What if he
+should be asked to answer without
+equivocation ? Even in that case
+he can answer with an oath that he
+does not know it ; as more probably
+Lugo, Croix, Stoz. et Holzm. with
+Michel, teach against others. The
+Reason is, because then the Confessor verily answers according to the
+oath made, which is always under-
+secundumjuramentum factum, quod
+semper factum intelligitur modo quo
+fieri poterat, nempe manifestandi
+veritatem sine æquivocatione, sed
+sine æquivocatione illâ, quæ licite
+omitti poterat quoad æquivocationem vero necessariam, quænonpoterat omitti absque peccato, nec alter
+habet jus ut sine æquivocatione ei
+respondeatur, nec ideo Confessarius
+tenetur sine æquivocatione respondere.-Liguori, tom. 6, n. 646.
+Obj. Nullo casu licet mentiri,
+atqui Confessarius ille mentiretur quia scit veritatem : ergo, &c.
+R. Nego minorem ; quia talis Confessarius interrogatur ut homo,
+et respondet ut homo ; jam autem non scit ut homo illam veritatem,
+quamvis sciat ut Deus, ait S. Th.
+q. II, art. 1. ad 3, et iste sensus
+sponteinestresponsione, namquando extra confessionem interrogatur, vel
+respondet, consideratur ut homo.-
+Dens, tom 6, p. 219.
+Si sacerdos a magistratu interrogetur de iis quorum notitiam ex
+solâ confessione habuit, respondere
+debet se nescire, immo hoc ipsum
+jurare absque ullo mendacii periculo. Ratio est juxta Estium, quia
+nec mentitur, nec in equivoco ludit,
+qui ad mentem interrogantis respondet, at nihil nisi verum profert ; atqui ita se habet Sacerdos in prefato
+casu, namque ab illo non quærit
+Judex quid scit viâ confessionis quatenus Dei vices agit, sed quid noverit, quatenus homo, proindeque extra
+confessionem.-De la Hogue, tom.
+, p. 292.
+Quid si directe a Confessario
+quæratur, utrum illud sciat per confessionem sacramentalem ?
+R. Hoc casu nihil oportet re-
+| stood to be made in the manner in which it was possible to be made ;
+to wit, ofmanifesting the truth without equivocation, that is, without
+that equivocationwhich lawfully can
+be omitted. But as to thenecessary
+equivocation which could not be
+omitted without sin, the other has
+not a right that an answer should be
+given to him without equivocation,
+neither, moreover, is the Confessor bound to answer without equivocation.*-Liguori, vol . 6, n. 646.
+Objection. In no case is it lawful
+to tell a lie, but that Confessor
+would be guilty of a lie because he knows the truth ; therefore, &c.
+Answer. I deny the minor ; because such Confessor is interrogated
+as man, and answers as man ; but
+now he does not know that truth as
+man, although he knows it as God,
+says St. Thomas, and that is the
+spontaneous or natural meaning of the answer ; for when he is interrogated, or when he answers, outside
+confession, he is considered as man.
+Dens. vol. 6, p. 219.
+If a priest is questioned by a
+magistrate as to matters which he
+has learned from confession alone, he
+ought to reply that he is ignorant
+of them: nay, he ought to swear to
+it, which he may do without any
+danger of falsehood. It is added,
+on the authority of Estius, that in
+doing so he neither lies nor equivocates, since he frames a true reply
+to the intention of the person interrogating him ; because themagis- trate does not ask himwhat he knows
+from confession "in his character
+as God," but what he knows " in his
+characteras man" without confession.
+-De la Hogue, vol. 1 , p. 292.
+-
+What if a Confessor were directly
+asked whether he knows it through
+sacramental confession ?
+Answer. In this case he ought to
+* After reading this, who would believe any Roman Catholic on his oath?
+A 2
+ཏྭཱ
+spondere : ita Stey. cum Sylvio ;
+sed interrogatio rejicienda est tanquam impia : vel etiam posset absolute, non relative ad petitionem di- cere, ego nihil scio," quia vox ego
+restringit ad scientiam humanam.
+Dens, tom. 6, p. 219.
+Quid si quispiam peccata sua
+Confessario aperiat hâc intentione,
+ut Confessarium irrideat, vel ut eum
+pertrahat in societatem exequendi malam intentionem ?
+R. Non oritur sigillum, quia
+Confessio non est sacramentalis. Ita
+Romæ judicatum fuisse, refert Dominicus Soto, in casu quo quidam
+accesserat Confessarium intendens
+eum pertrahere in conjurationis crimen contra Pontificem. -Dens, tom.
+, p. 220.
+Denique indirecte ad sigillum reducuntur omnia, per quorum reve- lationem sacramentum redderetur
+odiosum juxta mores patriæ et temporum varietates : et ita Steyart de
+Poen. § 13. num. 1 , p. 226. Ex.
+Wig. animadvertit, aliqua uno tempore adversari sigillo, quæ alio tempore non habentur ut talia. -Dens,
+tom. 6, p. 222.
+Unde resolves,
+. Violatio hujus sigilli duplicem
+habet malitiam : sacrilegii, contra
+reverentiam sacramento debitam ;
+et inquisitiæ, ex pacto virtuali inter
+pœnitentem et confessarium de secreto isto servando omni casu. Dian.
+p. 5. t. 11. r. 2. ex. Fag. Kellis. etc.
+Neque hic datur parvitas materiæ.
+Dian. p. 5. t. 5. r. 8. ex Malder.
+Bald. etc. (Melius dicendum quod
+triplicem habeat malitiam, nempe
+sacrilegii contra sacramentum, infidelitatis gravis, cum ex parte confessarii intercedat onerosa, quamvis
+give no answer (so Steyart and
+Sylvius), but reject the question as
+impious : or he could even say absolutely, not relatively to the question,
+"I know nothing," because the word
+I restricts to his humanknowledge.
+-Dens, v. 6, p, 219.
+But if any one should disclose his
+sins to a Confessor with the intention of mocking him, or of drawing
+him into an alliance with him in the execution of a bad intention ?
+Answer. The seal does not result
+therefrom, because the confession is
+not sacramental. Thus, as Dominic
+Soto relates, it has been decided at
+Rome, in a case in which some one
+went to a Confessor with the intention of drawing him into a criminal
+conspiracy against the Pope. *-
+Dens, v. 6, p. 220.
+In fine, all things are reduced indirectly to the seal, bythe revealing of which the sacrament would be
+rendered odious, according to the
+changes of the country and the
+changes of the times ; and thus
+Steyart observes fromWiggers, that
+SOME THINGS ARE AT ONE TIME OPPOSED TO THE SEAL, WHICH AT ANO- THER TIME ARE NOT CONSIDERED
+AS SUCH.-Dens, v. 6, p. 222.
+Whence you will resolve,
+. The violation of this seal involves a twofold_wickedness : of
+sacrilege against the reverence due
+to the sacrament, and of injustice ,
+from the virtual compact between
+the penitent and the confessor concerning the observance of secresy in every case. Neither is the insignificance of the matter here to
+be taken into account. (We say
+more justly that it possesses a threefold wickedness, viz. , the sin of sacrilege against the sacrament ; of
+grievous unfaithfulness, since, onthe
+* Liguori, in vol. 6, p. 276, n. 634 ; and Dens, in vol. 6. p. 219, both declare that
+the seal never can be broken, " nor can the Pope give dispensation in this " (vide
+page 1) . We see, however, from Dens, vol. 6, p. 220, that they show very little compunction in violating this most explicit law whenever they wish.
+tacita, promissio secretum servandi ; | part of the confessor there intervenes a weighty, though tacit, promise of keeping the secret ; also of
+detraction, if the sin be not public. )
+-Liguori, v. 6, p. 276, n. 635.
+item detractionis, si peccatum non
+sit publicum. Ita Spor. Roncagl.
+Croix, et alii communiter.)-Liguori,
+tom. 6, p. 276, n. 635.
+An Confessarius narrans peccata,
+quæin confessione audivit, agit, contra sigillum ?
+R. Si nullo modo, nequidem in
+generali, peccator seu persona possit agnosci, neque etiam ullum præjudicium ipsi ex eo obvenire possit,
+non agit contra sigillum, quia sigillum habet relationem ad pœniten- tem sive ad peccatorem. Dens,
+tom. 6, p. 222.
+-
+Does a Confessor, narrating the
+sins which he has heard in confession, act contrary to the seal ?
+Answer. If the sinner or person
+can by no means be discovered, not
+even in general, nor any prejudice
+to himself happen therefrom, he does not act contrary to the seal, because
+the seal has reference to the penitent
+or sinner. -Dens, v. 6, p. 222.
+Propterea provide Doctores mo- Wherefore the Doctors provinent ab hisce narrationibus absti- dently advise that we should abstain
+nendum, quando nulla utilitatis from these narrations, when not
+causa movet, propter scandala, dum moved by reason of utility, * on acpopulus existimat Confessarium re- count of the scandal, were people cordari singulorum peccata : et to suppose that the Confessor recolpropter periculum remotum et sus- lected the sins of each individual :
+piciones aliorum. Narrat Medina,
+lib. 2, cap. 4, Confessarium sic
+manifestâsse personam adulteram,
+dum primo dixerat, primam pœnitentem fuisse confessam adulterium,
+postea imprudenter nominavit personam, quæ ejus prima poenitens fuerat. Quapropter etiam in petendo concilio præstat casum simpliciter proponere, non declarando
+illum sibi in confessione occurrere.
+Dens, tom. 6, p. 222-3.
+Quinam obligationem sigilli sacramentalis contrahunt?
+R. Omnes illi ad quos pervenit
+notitia ex confessione, mediate vel
+immediate, licite vel illicite.
+and on account of the remote danger
+and the suspicions of others. Medina tells us, that a Confessor had
+thus discovered on an adultress,
+first, by saying that his first penitent
+had confessed an adultery, and afterwards imprudently naming the person who had been his first penitent.
+Wherefore, even in asking advice,
+it is better to state the case simply,
+without declaring that it has occurred to him in confession. -Dens, v. 6,
+p 222-3. .
+Whatpersons contract the obligation of the sacramental seal ?
+Answer. All those who have got
+their knowledge from confession,
+mediately or immediately, lawfully
+or unlawfully.
+Hoc modo tenentur sigillo inter- In this manner interpreters in
+pretes in confessione, et illi, qui confession are bound by the seal,
+circa confessionale considentes ali- and those who, sitting about the
+quid per accidens audiunt. Peccant confessional, accidentally hear any
+autem illi, qui voluntarie auscultant | thing. But they commit sin who
+* We have already called attention to the very stringent obligation of the seal,
+-but here, we see, a mere consideration of utility enables a Confessor to divulge what was considered an inviolable secret.
+vel audiunt. Similiter illi tenentur
+sigillo, quibus Confessarius sine licentiâ pœnitentis revelavit.-Dens.
+tom . 6, p. 231 .
+Resp. 2. Ad sigillum tenentur omnes, ad quos quomodocumque notitia sacramentalis confessionis pervenit : qualis est I., Confessarius,
+qui, si de auditis in confessione rogetur, potest negare etiam, si opus
+est, cumjuramento, subintelligendo,
+quod possit dicere, vel potius (ut
+dicit cardin. de Lugo d. 23), quod
+sciat scientiâ utili ad respondendum
+interroganti extra confessionem.
+Imo, si peccatum suum salvo sigillo
+non possit confiteri, debet omittere,
+quia sigillum strictius obligat quam
+integritas confessionis. Liguori,
+tom. 6, n. 645.
+voluntarily listen or hear. In like
+manner they are bound by the seal,
+to whom the Confessor has revealed
+without the license of the penitent.
+-Dens. v. 6, p. 231 .
+it
+It is answered, 2, That all are
+bound to the seal, to whom a knowledge of the sacramental confession
+comes, conveyed in whatever way
+may: such is 1st, the Confessor, who,
+if he be asked concerning things
+heard in confession, can deny that
+he knows them, even, if it be needful, with an oath, by understanding
+what he may be able to mention, or
+rather, what he knows with a knowledge useful for answering, being
+interrogated out ofconfession. Yea,
+if his own sin could not be confessed
+with an unbroken seal, he ought to
+omit it, because the seal more strictly
+binds than the completeness of confession.-Liguori, v. 6, n. 645.
+After stating that a penitent can give either a written or verbal license
+to a Confessor to disclose what he has heard in that penitent's confession,
+the following objection is raised, and answered in a manner which, no
+doubt, will be very satisfactory to all Confessors.
+Obj. Mali sacerdotes possent sic
+abuti sigillo, dicendo se habere licentiam.
+R. S. Th. q. II. a. 4. ad. 3. incumbit eis probatio receptæ licentiæ ;
+sed creditur Confessario juranti , se
+obtinuisse licentiam a pœnitente.
+La Croix, lib. 6, n. 1969.
+Objection. Bad priests could thus
+abuse the seal by saying they had liberty.
+St. Thomas answers, it is incumbent on themto prove that they have
+received the license : but a Confessor
+is believed when he swears he has
+obtained license from the penitent.
+-La Croix, vol. 6, n. 1969.
+Notant etiam Du Jardin sec. 9.
+§ 3. n. 5. Suarez d. 24. § 4 n. 12, et
+alii , pœnitentem posse aliquando obligari ad similem aliquam licentiam concedendum alias non absolvendum.or
+-Dens. tom. 6, p. 282.
+---
+Du Jardin also, and Suarez,
+Antoine, and Sylvius, remark, that
+a penitent can sometimes be compelled to concede some such license,
+OTHERWISE be NOT absolved.-
+Dens. v. 6, p. 232.
+IV. Non opus esse, ut habeatur in IV. It is not necessary that it
+scripto. Suar. Fagund. ll . cc. Imo, (the license) should be had in
+si dubium sit an Confessor cum writing. If it be doubtful whether
+licentiâ locutus fuerit , sacerdoti | the Confessor may have spoken with
+* This admits that Confessors do reveal without the permission of penitents.
+" They search the secrets of the house, and so
+Are worshipp'd there, and feared for what they know."
+potius quam poenitenti credendum, | the permission of the penitent, the
+ex Graff. et Henr. affirmat Dian.
+. c. r. 4, vel etiam quam hæredibus ;
+v. gr. si ex licentiâ defuncti revelet
+restitutionem abiis faciendam. Tann.
+et Mald. , qui tamen monent, eo casu,
+non esse dicendum eam deberi ex
+delicto, sed solum, quod talibus tantum dari voluerit, satiusque suaderi
+moribundo ut talia secreto codicillo
+hæredibus injungat. Vide Dian.
+. c. r. 32.- Liguori, tom. 6, n. 651 ,
+q. IV.
+An Confessario licitum est uti
+scientiâ acceptâ ex solâ confessione sacramentali alterius ?
+Quamvis semper sit illicitum
+frangere sigillum, quæritur tamen ;
+utrum sit contra reverentiam sigilli,
+agere aliquid vel omittere aliquid
+ex illâ scientiâ, quod alias Confes- sarius non fecisset ? Ad quod respondetur ad aliquando esse contra
+sigillum, aliquando non esse.
+Quandonam est contra sigillum
+uti scientiâ confessionis ?
+R. Quando subest periculum, ne
+aliquid directe vel indirecte reveletur de confessione personæ cognitæ.
+Imo quamvis nullum tale periculum
+apparet, neque etiam sciatur Confessarium uti scientiâ confessionis,
+si equidem illud cederet in gravamen verum vel apprehensum pœnipriest is to be believed rather than
+the penitent ; or rather than even
+the heirs ; for example, if, from the
+license of the dead, he reveal that
+restitution should be made by them ;
+but, however, some other divines
+advise in that case, that he should
+not say that it was due from their
+fault, but only that, he wished that
+it should be given to such purposes ;
+and that it would be better to persuade the dying person that he
+should impose such things upon his
+heirs by a secret codicil. -Liguori,
+vol. 6, n. 651. q. IV.
+Is it lawful for a Confessor to
+avail himselfofthatknowledgewhich
+he has acquired solely from the sa- cramental confession of another ?
+Although it is always unlawful to
+break the seal, however it is inquired, whether it is contrary to
+the reverence of the seal, to do any
+thing, or to omit anything, on
+account of that knowledge, which the Confessor could otherwise not
+have done ? To which it is answered,
+It is sometimes contrary to the seal,
+and sometimes NOT. *
+Whenis it contrary to the seal to
+make use of the knowledge of confession ?
+Answ. When it is attended with
+danger; lest anything be revealed
+directly or indirectly respecting the
+confession of a known person. Nay
+although no such danger appears,
+and although it be not known that
+the confessor avails himself of the
+knowledge of confession ; yet, if it
+* We are told in Dens, vol. 6, p. 219, and Liguori, vol. 6, p. 276. n. 634, that the seal can never be broken ; but here we are informed it may be broken whenever a
+Confessor pleases, or that it suits his purpose, provided generally that he does not do it in a way that would render confession odious. However, when any unpleasantness does arise from his making use of knowledge acquired in the confessional, he has only to swear that the penitent gave him license ; and although the penitent swears to the
+contrary, "the priest is to be believed rather than the penitent. "-Vide Dens, v. 6,
+p. 232 ; Liguori, v. 6, n. 651. q. IV.; La Croix, lib. VI. n. 1969.
+Also, Du Jardin, Suarez, Antoine, and Sylvius say that a penitent can sometimes be COMPELLED TO CONCEDE A LICENSE, OR OTHERWISE NOT BE ABSOLVED.—
+Dens, vol. 6, p. 232.
+tentis vel complicis, ageretur contra
+sigillum, in quantum confessio sic
+posset reddi odiosa : v. g. si Confessarius ex solâ cognitione confessionis neget pœnitenti vel complici
+testimonium morum. -Dens, tom. 6.
+p. 235.
+might turn out to be a real or apprehended grievance to the penitent or
+his accomplice, it would be acting
+contrary to the seal, inasmuch as
+confession would thus be rendered
+odious : for instance, if a Confessor
+should from the sole knowledge of
+confession deny a penitent or his accomplice a testimonial ofmorals. *-
+Dens, v. 6, p. 235.
+;
+. Quando plures -v. gr. studiosi, 4. When many persons-for exvel aulicti, etc. -tenentur ferre testi- ample, students, courtiers, &c. —are
+monium confessionis, Confessarium bound to produce a testimonial of
+teneri id dare, etiam iis, quos non having attended confession, the
+absolvit, docit Coninck. disp. 6. Confessor is bound to give that,
+d. 1. Fagundez et Dian. p. 3. tr. 15. even to those he does not absolve
+r. 22, tum ne id negando prodat First, lest by refusing he might
+aliquo modo sigillum, et poeniten- betray in some inanner the seal and
+tem ; tum quia dando non mentitur the penitent. Secondly, because
+cum tantum testetur ss confessum. by giving it he does not lie, since he
+Verum Bonac. d. 5, q. 6. p. 4, et only bears testimony that he conCardin. de Lugo, d . 23. s. 4, docent fessed. But Bonac, &c. , teach that
+tali schedam negare non esse contra to deny a certificate to such, would
+sigillum. Idemque concedit Avers, not be an infringement of the seal.
+p. 18. s. 3, si non constet poeniten- And Avers concedes the same, ifit
+tem accessisse ad hunc Confessarium be not known that the penitent aptum quia nihil dicit, sed tantum non proached to the Confessor ; First,
+approbat testimonio positivo con- because he says nothing, but only
+fessionem, ad quod non tenetur, nec does not prove the confession by
+quidquam facit, ex quo possint cog- positive testimony, to which he is
+nosci delicta pœnitentis ; tum quia
+alias via aperiretur fraudibus, et
+multi improbi parochos in paschate
+deciperent ; tum quia potest esse
+consuetudo ut scribatur absolutum
+esse quod falsum erit, si scribat, et
+si omittat, sigillum franget ; tum
+quia scandalosum erit et iniquum,
+publicæ meretrici perseveranti (uti
+et occulto peccatori, sic pallianti
+suam iniquitatem) testimonium dare
+confessionis ; neque confessario imputandum erit, quod eum positive non defendat.
+not bound, neither does he do any
+thing from which the sins of the
+penitent could be known. Secondly,
+because otherwise a way would be
+openedforfrauds, and many wicked
+persons would deceive_the_parish
+priests at Easter. Thirdly, because he establishes a custom, that
+he may certify in writing that the
+penitent was absolved, which will be
+false if he write it, and, if he omit
+to do so, he will break the seal.
+Lastly, because it will be scandalous
+and unjust to give a testimonial of
+confession to a public courtezan
+continuing in sin (as also to a concealed sinner, thus palliating his
+iniquity), neither will it be imputed
+* Testimonial. Masters and magistrates read this, and learn what value to set upon "a character from the priest. " It is not worth the piece of paper it is written upon.
+Probabilius est et communius,
+quod, si in schedulâ scriptum sit
+poenitentum tantum esse confessum
+schedula sit concedenda ; ut tenent
+Laymann de Pœnit. cap. 14. n. 8.
+auctor de offic. Conf. apud Croix,
+q. 3. Sporer de Pœnit. c. 7. n. 839,
+et Diana, quia negare schedulam,
+idem esset ac indirecte revelare eum
+non esse rite confessum. Et hoc est
+contra Bonac. qui ait negandum esse
+et contra Lugo qui cum Henr. dicit
+posse negari, quia, licet confessarius
+non possit revelare peccatum, non
+tenetur tamen testimonio positivo
+illius confessionem approbare. Sed
+huic rationi non acquiesco ; quia,
+esto non teneatur cooperari approbationiillius confessionis, tenetur tamen
+vitare indirectam revelationem, quæ,
+negatâ schedulâ, vitari non potest :
+secus vero, si confessarius in schedulâ deberet scribere pœnitentem
+non solum esse confessum, sed etiam
+absolutum ; quia, cum mendacium
+sit intrinsice malum, nunquam proferri potest, ut communiter docent
+DD. Lugo. d. 23. num. 87. Roncagl.
+Laym. II. cc. Si tamen schedulæ
+essent jam typis editæ, quibus asseriturabsolutioimpertita, videtur probabile (ut aliqui recentiores dicunt)
+tradi posse confessis non absolutis,
+saltem si publice petant, quia tunc
+confessarius nullum profert, aut
+scribet mendacium, sed tantum materialem actum operatur, talem
+schedulam tradendo. -Lig. tom. 6,
+n. 639.
+to the confessor that he did not positively defend him.
+It is moreprobably andcommonly
+held, that if in the parchment it be
+only written that the penitent confessed, that testimonial may be
+granted, as Laymann and many
+others hold ; because, to deny the
+certificate would bethe same as indirectly to reveal that he was not duly
+confessed. And this is against Bonac. , who says that it can be refused,
+and against Lugo, who, with Henr.
+says that it can be denied ; because,
+although a Confessor cannot reveal
+a sin, however he is not bound to
+prove with positive testimony his
+confession. BUT TO THIS REASON
+I DO NOT GIVE MY ACQUIESCENCE
+because, although he is not bound to
+co-operate to the truth of that confession, however, he is bound to
+avoid an indirect disclosure, which,
+if the certificate be denied, cannot
+be avoided, But otherwise, if the
+Confessor ought to write in the
+parchment, that the penitent not
+only confessed, but was absolved ;
+because, since a lie is intrinsically
+evil, it can never be told, as the
+doctors generally teach ; but if the
+certificates be now printed, in which
+it is asserted that absolution was
+given, it appears probable (as some
+more recent say) , that they may be
+given to those who have confessed,
+but who did not_receive_absolution,
+at least if they be sought publicly,
+because then the Confessor tells or
+writes no lie, but only performs a
+material act in giving such a certificate. -Lig. v. 6, n. 639.
+Here follows a curious and most ingenious disquisition as to whether priests, guilty of grave offences, can be removed from their offices : also
+whether the Communion can be denied to unrepentant sinners in certain
+circumstances.
+Omnia hæc diligentius sunt dis- | All these things must be more
+cutienda. Dubitatur 1. An superior carefully discussed . It is doubted
+ob peccatum auditum in confessione 1. Whether a superior, on account
+possit amovere subditum ab officio . of a sin heard in confession, may
+Affirmat Sambovius tom. 3. caus.
+. Idque prius docuit divus Thomas
+Quodlib. 5. quæst. 7. art. 13. modo
+absit revelatio peccati, sic dicens : Si
+ergo amotio subditi ab administratione possit inducere ad manifestandum peccatum in confessione
+auditum, vel ad aliquam probabilem
+suspicionem habendam de ipso, nullo
+modo prælatus deberet removere.
+Si vero per amotionem peccatum
+nullatenus manifestaretur, tunc aliâ
+occasione acceptâ, posset subditum
+ab administratione removere, et de
+beret hoc facere cum debitâ cautelâ.
+-Lig. tom. 6, n. 656.
+remove his subject from office. Sambovius affirms that he can, which
+also the divine Thomas hath before
+taught, provided that there is no disclosureofsin, thus saying, "Iftherefore, the removal of a subject from
+office can lead to the manifestation of
+sin heard in confession, or to the
+entertaining of some probable suspicion concerning him, by no means
+should the prelate remove him. But
+if, by removal, in no way would the
+sin be made known, then another
+occasion being taken, he can remove
+the subject from office, and he ought
+to do this with due caution.-Lig.
+v. 6, n. 656.
+Dubitatur III. An Confessarius It is doubted, III. Whether a
+possetcommunionem denegare pœni- Confessor can deny communion to a
+tenti, cui prius negavit absolutionem penitent to whom, as unfit, he had tanquam indisposito, si ille post hæc before refused absolution, if he,
+occulte communionem petat. Prima after these things, secretly seek Sententia affirmat. Secunda tamen communion. The first opinion af- vera sententia negat ; et hanc tenent firms that he can. However, the
+Sanchez loc. cit. n. 5. Cardinalis de second true opinion denies it ; and Lugo d. 25. n. 126. Laymann c. 14 this Sanchez and many others hold ;
+n. 22. Bonacina p. 5. num. 17. the reason is, because such a denial
+Sporer, num. 869. Mazzotta, c. 3. ofthe sacrament or admonition would
+q. 5. Ratio, quia hujus modi denega- render confession odious, not only tio sacramenti vel monitio confes- to penitents unlawfully seeking it,
+sionem redderet oniosam, non solum but also to others, who, if they pœnitentibus illicite petentibus, sed knew that the Confessor could by
+etiam aliis, qui, si scirent quod con- any means use the knowledge acfessarius posset aliquando uti notitiâ quired in confession, would easily be
+confessionis, facile absterrerentur a frightened awayfrom the sacrament
+sacramento pœnitentiæ. Hæc sen- of penance. This opinion in the pre- tentia hodie omnino est tenenda ex sent day should by all means be held
+supra citato decreto Innocent XI. according to the above- mentioned
+quo vetatur quilabet notitiæ confes- quoted decree of Innocent XI. , who sionis usus, ex quo sequatur quale- forbids any use of the knowledge of cumque pœnitentis gravamen. Vide confession, from whichany loss whatnum. anteced. 626.—Lig. tom. 6, soever would follow to the penitent n. 658. -Lig. v. 6, n. 658.
+Here the Saint instructs Confessors how to deceive invalids or the dying
+though Confessors are always supposed to be acting in the capacity of God!!
+Approbo tamen id quod dicit idem
+Roncagl. ibid q 5. cum de Lugo
+dist. 22. n. 116. quod si pœnitens
+indispositus minitetur Confessario ob
+negatam absolutionem, bene poterit
+However, I approve that which
+the same Roncagl. says, That if
+an indisposed penitent threaten a
+Confessor on account of absolution
+denied, the Confessor can justly fly
+from him, and not return , because,
+in that case, these threats are not a
+sin made known for the purpose of
+obtaining absolution, but a sin committed in confession, * which does not
+require the seal. But that flight is
+only allowed to a Confessor, if, by
+flying, he does not give to others
+the suspicion of a denied absolution ;
+because if he would give that, he
+Confessarius ab illo aufugere, et non
+redire, quia tunc illæ minæ non sunt
+peccatum manifestatum ad absolutionem obtinendam, sed peccatum in
+confessione commissum, quod sigillo
+non gaudet. Sed ea fuga tantum
+permittitur Confessario, si fugiendo
+non ingerat aliis suspicionem negatæ
+absolutionis ; quod si eam ingereret,
+posset recitare aliquam orationem,
+non jam intendendo deceptionem can recite some speech, not intendpœnitentis, sed solam liberationem ing to deceive the penitent, but only
+ab illâ vexatione, quamvis pœnitens to obtain freedom from that trouble,
+se decipiat credens illam orationem ALTHOUGH THE PENITENT MAY DEesse formam absolutionis. Vide CEIVE HIMSELF, BELIEVING THAT
+dicta de Sacram. 1. 6. n. 39. v. E DECLARATION TO BE THE FORM OF
+—Lig. tom. 6, n. 659. ABSOLUTION. -Lig. vol. 6, n. 659.
+Quando nam licitum est uti scientiâ in confessione acquisitâ ?
+converso.--
+R. Quando peccator nullo modo
+manifestatur, nullum quoque gravamen ei aut alteri generatur, nihil
+denique intervenit quod odiosam
+reddit confessionem. -Dens, tom. 6,
+p. 238.
+ON MIXED
+An autem conditio educandi prolem in hæresi, v. g. ut filii sequantur patrem hæreticum in suâ sectâ,
+et filiæ matiem Catholicam, repug- net substantiæ matrimonii ?
+R. Observat Daelman quod si
+pars Catholica sub tali conditione
+iniens matrimonium, directe intenderet educationem prolis in hæresi,
+invalidum foret matrimonium : unde
+supponitur, inquit, quod duntaxat se
+obliget quod talem educationem non
+sit impeditura.
+When is it lawful for the Confessor to make use of the knowledge
+acquired in confession ?
+Answer. When the sinner is by
+no means discovered, also when no
+grievance is occasioned to him or to
+another ; in fine, when nothing intervenes to render confession odious.
+-Dens, v. 6, p. 238.
+MARRIAGES.
+Butis the condition of educating
+the offspring in heresy repugnant to
+the substance ofmatrimony, namely,
+that the sons may follow their here- tical father in his sect, and the
+daughters their Catholic mother ?
+Ans. Daelman observes, that if
+the Catholic party entering matrimony under such condition directly
+intended the education of her offspring in heresy, the marriage would
+be invalid ; whence it is supposed,
+he says, that she only obliges herself not to prevent such education.
+After giving the opinions of other divines, Dens proceeds as follows :-
+Irrita interim est hujusmodi sti- | In the meantime, this kind of
+pulatio, cum repugnet obligationi stipulation is null, since it is repugparentum ; et licet aliqui conentur nant to the obligation of parents ;
+This is a very nice distinction indeed.
+And thus they make bastards of the offspring of all mixed marriages.
+tale pactum excusare, dum pars and although some endeavour to
+Catholica tantum se obligat ad per- excuse such compact, whilst the Camittendum talem educationem ex tholic party only obliges herself to
+causâ vitandi majoris mali in com- permit such education, for the sake
+munitate ubi Catholici et hæretici of avoiding greater evil in a compermixti vivunt : attamen dicendum munity where Catholics and heretics
+cum Pontio, Braunman, et Reiffen- live mingled together : however, we
+stuel, simile matrimonium cum ex- must say with Pontius, &c. , that such
+presso aut tacito pacto, vel sub con- marriage, with express or tacit comditione, " ut vel omnes vel aliqua pact, or under the condition "that
+proles, v. g. masculæ educenter in either all, or any of the children,
+sectâ patris hæretici," semper et for instance, the males be educated
+ubique esse illicitum, iniquissimum in the sect of their heretical father,"
+et graviter peccaminosum contra is ALWAYS and EVERYWHERE UNnaturalem parentum obligationem, lawful, most iniquitous and grievac contra jus divinum et ecclesiasti- ously sinful against the natural
+cum: Etenim quivis parentum tene- obligation ofparents, and against
+tur ex pietate curare ut proles in the divine and ecclesiastical law ;
+verâ fide educetur, mediaque ad sa- for every parent is bound piously to
+lutem necessaria acquirat : ergo non take care that her offspring be edupotest pacto se obligare quo permit- cated in the true faith, and acquire
+teret educationem prolis in sectâ damnabili.
+Nec contra faciunt usus et consuetudo palam in pluribus locis
+existentes : nam pactum hoc est
+contra jus divinum, contra quod consuetudo etiam immemorialis nihil
+operatur.-Dens, tom. 7, p. 144, 5 .
+Nota quod si Catholicus scienter
+contrahat matrimonium cum parte
+hæreticâ, non possit ex eo capite se
+ab eâ separare, quia renunciavit
+juri Divortii : excipe tamen nisi
+hæreticus conversionem suam promisisset, nec staret promissis : item
+si Catholicus sciat sibi imminere
+periculum amittendæ fidei ex cohabitatione cum hæreticâ. -Dens, tom.
+, p. 180.
+the necessary means for salvation :
+therefore she is bound by no obligation to permit the education of her
+offspring in a damnable sect. *
+Nor does usageand custom openly
+existing in several places make
+against this ; for this compact is
+against divine law, against which even immemorial custom operates
+nothing.-Dens, v. 7, p. 144, 5.
+Note, that ifaCatholic knowingly
+contract marriage with a heretic, he
+cannot on that head separate himself
+from her, because he has renounced
+the right of divorce ; except, however, unless the heretic promised her
+conversion, and would not stand to
+her promise ; also, if the Catholic
+knows that he is in imminent dangert of losing thefaith by cohabiting
+with a heretic.-Dens, v. 7, p. 180.
+Similiter Sanchez existimat in In like manner, Sanchez is of
+copulâ fornicariâ partis Catholicæopinion, that when a Catholic comcum hæreticâ reperiri malitiam con- mits fornication with a heretic, there
+* Thus, ifthe Hierarchy were established in England, and the Canon Law introduced into these countries, all the children from every mixed marriage would be
+obliged to be brought up as Roman Catholics, or else be declared illegitimate. Let
+us look at Prussia and take warning in time.
+† Danger. That is, even ifthere was no agreement before marriage ; and thus they make bastards of the offspring of all mixed marriages.
+tra religionem ; quia, quamvis vali- | is found in the act, a malice against
+dum sit matrimonium cum parte
+hæreticâ, per se tamen est illicitum,
+et dedecus religionis, item ob periculum perversionis, educationis prolis in hæresi, quæ rationes militant
+etiam in copula fornicariâ. -Dens,
+tom. 7, p. 196, 7.
+religion; because, although the
+marriage of a Catholic with a heretic
+is valid, it is, however, in itself invalid, and a disgrace to religion, as
+also on account of the danger of
+perversion, and of educating the
+offspring in heresy, WHICH REASONS MILITATE EVEN IN FORNICARIOUS*
+COPULATION.-Dens, v. 7, p. 196,7.
+LIGUORI TEACHES THAT IT IS LAWFUL TO CONCEAL
+OR DISSEMBLE THE FAITH.
+IN his Second Book, Treatise First , he treats of the mysteries and
+obligation of faith ;-in Chapter Third, he goes on to treat of concealing,
+dissembling, and even denying the faith .
+It is asked, whether it is lawful to deny the faith, or to profess a false one ?—He answers,—
+"Resp. Nullo casu licet, sive
+voce, sive alio signo fiat, dicente
+Christo : Qui negaverit me coram
+hominibus, etc. Interim vero, etsi
+licitum non est mentiri, seu simulare
+quod non est, licet tamen dissimulare
+quod est, sive tegere veritatem
+verbis, aliis vel signis ambiguisetindifferentibus, ob justam causam, et cum non est necessitas fatendi. Est
+comm. S. Thom. Kon. dis. 15. dub.
+n. 9. Laym. 1. 2. t. i. c. 11.”
+" Qui rogatus seu privatâ seu
+publicâ auctoritate vel tacet, vel
+respondet obscure, vel ait se nolle
+respondere ; se jure non rogari, non
+teneri se nec velle aliis dicere quid
+ipse credat, ac simili modo tergiversatur, non videtur negare fidem, sed
+nolle prodere. Unde, si sic possit
+molesta inquisitione liberari, licet,
+ut habet Kon. 1. c. generatim enim
+verum non est, quod interrogatus ab
+auctoritate publicâ teneatur positive
+fidem profiteri, nisi quando id neces-
+"In no case is it lawful, whether
+it be done by voice or any other
+sign, Christ having said, " He who
+hath denied me before men,' &c. In
+the meanwhile, indeed, though it is
+not lawful to lie, or to feign what is
+not, HOWEVER, IT IS LAWFUL TO DISSEMBLE WHAT
+IS, OR TO COVER THE TRUTH
+WITH WORDS, or other AMBIGUOUS and DOUBTFUL signs, for a
+just cause, and when there is not a
+necessity of confessing."
+" He who, being asked either by
+private or public authority, is silent,
+or answers obscurely, or says that
+he does not wish to answer that he
+is notjustly interrogated—that he is
+not bound, nor does he wish to speak to others what he himself may
+believe, and in like manner tergiversates, does not appear to deny
+the faith, but is unwilling to be
+tray it. Whence, if thus he may
+be able to deliver himself from a
+troublesome investigation, IT IS
+* His holy horror of heresy carries him so far as to pronounce it more sinful to commit fornication with a Protestant than with a Roman Catholic girl. No doubt these Divines speak from experience ! We hope, therefore (though no advocates for immorality of any kind) , that when young Roman Catholics feel their blood too hot, they will, for their souls' sake, recollect the distinction.
+sarium est, ne præsentibus videatur | LAWFUL; for, generally it is not
+fidem negâsse." Kon. d. 15. dub.
+. Navarr. Azor. Sanch. Bec. c. 9.
+quæst. 4. ( Hâc de vide propos. 8.
+inter damnatas ab Innocent XI.)
+true that he who IS INTERROGATED
+by public authority is positively
+bound to profess the faith,* unless when that is necessary, lest he may
+appear to those present to deny the
+faith."
+He now considers the case of a Romanist not asked concerning his faith.
+"Cum non rogaris de fide, non
+solum licet, sed sæpe melius est ad
+Dei honorem, et utilitatem proximi,
+tegerefidem quam fateri : ut si latens
+inter hæreticos plus boni facias ; vel
+siex confessione plus mali sequeretur,
+verbi gratiâ, turbatio, neces, exacerbatio tyranni, periculum defectionis,
+si torquereris. Unde temerarium
+plerumque est offerre se ultro. S.
+Th. Sanch, Laym. c. 11. n. 2."
+'When you are not asked concerning the faith, not only is it
+lawful, but, often more conducive to
+the glory of Godand the utility of
+your neighbours to cover the faith
+than to confess it ; for example, IF CONCEALED AMONG HERETICS you may accomplish a greater
+amount of good-or, if from the
+confession of the faith more of evil would follow-for example, great
+trouble, death, the hostility of a
+tyrant, the peril of defection, ifyou
+should be tortured : whenceit is often
+rash to offer one's self willingly."
+Observe how Popery adapts itself so as to bamboozle the people of
+every country, viz. :—
+"In Germaniâ audire conciones "In Germany, t to hear the serhæreticorum , deducere funus, assis- mons of heretics--to attend at a
+tere baptismo pro patrino, non habentur signa professiva fidei, vel
+cummunionis cum hæreticorum sacris. Filliuc. Azor. Sanch. ll . cc.
+Unde seclusis aliis, v. gr. scandalo,
+periculo, prohibitione, etc. si exjustá
+causâ fiant, licent. "
+funeral to act as sponsor for a
+child in baptism, are not esteemed
+signs of professing the faith, or of
+communion with the religious offices
+of heretics. Whence, other things
+apart, viz. , scandal, peril, prohibition,
+&c. , if they may be done for a good cause, THEY ARE LAWFUL."
+ON EQUIVOCATION IN GENERAL.
+IN treating on the subject of oaths, this approved Saint (Liguori) asks,
+in the fourth question, if it is lawful to use EQUIVOCATION in an oath.
+He replies by saying, that there are two general reasons for swearing with
+equivocation.
+First, for a just cause.
+Secondly, without a just cause.
+But Christ says, "Whosoever shall deny me before men, him will I also deny
+before my Father which is in heaven. " And how did Paul act when he was examined in public, and was in danger of death ?
+f Mark ! in Germany these are not sins, but elsewhere they are.
+In Number 151, he first quotes the opinion of Sanchez and others, and
+afterwards gives his own views.
+"Resp. Jurare cum æquivocatione, quando justa causa est, et ipsa
+æquivocatio licet, non est malum :
+quia, ubi estjus occultandi veritatem,
+et occultatur sine mendacio, nulla irreverentia fit juramento. Quod
+si sine justâ causâ fiat, non erit
+quidem perjurium cum saltem secundum aliquem sensum verborum,
+vel restrictionem mentalem verum
+juret ; erit tamen ex genere suo
+mortale contra religionem, cum sit
+gravis irreventia, ad alterum in
+re gravi decipiendum, usurparejura- Ita communiter DD.
+Sanch. lib. 3. cap. 6, Bon. p. 12,
+Laym. cap. 13."
+mentum.
+"To swear with equivocation,
+when there is a just cause, and
+equivocation itself is lawful, IS NOT
+EVIL ; because, where there is a just
+cause for concealing the truth, and
+it is concealed without a lie, no
+detriment is done to an oath ; but if
+it is done without a just cause, it
+will not indeed be a perjury ; since,
+according to one sense of the word,
+or mental restriction , he swears
+true ; however, it will be, OF ITS
+OWN NATURE, a mortal sin against
+religion, since it will be a great irreverence* to take an oath to deceive another in a grave matter. ”
+We shall now submit the " First Principles of Equivocation" by
+(Saint ?) Liguori ; and then proceed to give a few cases (by way of illustration) as we find them stated by the Saint himself.
+First, to swear with equivocationfor a just cause, is, he says, undoubtedly lawful.
+"Ad majorem claritatem pro hîc
+dictis, et dicendis in hâc materiâ
+tam difficili, plura sunt distinguenda.
+Primo loco distinguendum, aliam
+esse amphibologiam, sive equivocationem ; aliam restrictionem men- talem.
+"Amphibologia triplici modo esse
+potest. I. Quando verbum habet
+duplicem sensum, prout, volo significat velle, et volare. II. Quando
+sermo duplicem sensum principalem
+habet, v. gr. Hic liber est Petri ;
+significare potest quod Petrus sit
+libri dominus, aut sit libri auctor.
+III. Quando verba habent duplicem
+sensum, unum magis communem,
+alium minus, vel unum literalem,
+alium spiritualem , ut verba illa quæ
+dixit Christus de Baptistâ : Ipse est
+Elias. Et Baptista dixit : Ego non sum Elias.
+" His positis, certem est et com-
+* Irreverence, ―That is, it would be as don't stick at a trifle.
+" For the clearer understanding
+of what is said here, and to be said
+in this very difficult question, many distinctions are necessary. In the
+first place, we are to distinguish,
+that one is " double speaking, " or equivocation, and the other is mental
+restriction (or reservation).
+"Double speaking can be used in
+a threefold manner :-I. When a
+word has a double sense; for example,
+volo signifies to wish, and, to fly.
+II. When an expression has a double
+principal meaning, as, This is Peter's
+book, can signify either, that Peter
+is the owner, or the author, of the book. III. When words have a
+double sense, one more common, the
+other less common, or one literal and
+theother spiritual, as arethese words
+which Christ spake ofthe Baptist,
+' He is Elias , ' and the Baptist said,
+' I am not Elias.' "
+THESE THINGS BEING ESTABwell to avoid it ; but, if hard pressed,
+mune apud omnes, quod ex justâ | LISHED, IT IS A CERTAIN ANDA COMMONOPINION AMONGSTALL DIVINES
+THAT, FOR A JUST CAUSE, IT IS
+LAWFUL TO USE EQUÍVOCATION IN THE PROPOUNDED MODES,
+AND TO CONFIRM IT (EQUIVOCATION) WITH AN OATH.
+Thus Less. and many others say,
+That simulation is useful, and on
+an occasion to be used; which St.
+Thomas explaining, says, that St.
+Jerome uses the comprehensive term
+ofsimulation for any sort offeign
+ing. The reason is, because, on the
+one hand we do not deceive a neighbour, butpermit him to be deceived
+for a good cause : on the other hand,
+we are not bound to speak so that others may understand us, if a just
+cause exists. But, ajust cause is
+anyhonest end in order to preserve
+good things for the spirit, or useful
+things for the body."
+causâ licitum sit uti æquivocatione
+modis expositis, et eam juramento
+firmare. Ita Less. 1. 2. c. 41. n. 47.
+Card. diss. 19. n. 35. Salm. tr. 17. |
+de Juram. cap. 2. n. 115. ex S.
+Hieron. c. 22. q. 2. qui dicet, Utilem
+simulationem, et in tempore assumendam; quod explicans S. Th. 2. 2.
+q. 111. art. 1. ad 2. ait : S. Hieronymus utitur largo nomine simulationisproquacumquefictione. Ratio,
+quia tunc non decipimus proximum,
+sed ex justâ causâ permittimus ut
+ipse decipiatur ; ex aliâ parte non
+tenemur ad mentem aliorum loqui,
+si justa causa subsit. Justa autem
+causa esse potest quicumque finis
+honestus ad servanda bona spiritui,
+vel corpori utilia." Salm. ibid. n 109.
+cum Val. Sanch. pont. et Leand.
+nd. To swear with equivocation, without a just cause, is, hesays,
+only a venial sin.
+"Ratio hujus probabilioris sententiæ est, quiain hujusmodi juramento
+jam adsunt veritas et justitia : deficit
+tantumjudicium sive discretio, cujus
+deficientia non est nisi venialis. Nec
+obstat quod ait Viva, scilicet, quod
+taliter jurans exercite invocat Deum
+ad testificandum falsum, nam reipsâ
+invocat ad testificandumverum, juxta
+suum sensum, quamvis permittit ex
+justâ causâ, ut alter ex suâ incuriâ,
+vel inadvertentiâ decipiatur."
+" The reason of this more probable
+opinion is, because in such an oath,
+already truth and justice are present,
+onlyjudgment or discretion is wanting, which deficiency is only venial ;
+neither does what Viva says afford
+any obstacle to this opinion, namely,
+that a person swearing in such a
+manner invokes God to witness a
+falsehood, for he in very deed invokes
+God to witness what is true according to his own sense, although he
+permits, for ajust cause, that another
+either through want of care or inad- vertency should be deceived."
+We now proceed to instances of equivocation and mental restriction, by
+way of illustration :-
+"II. Reus, aut testis,, a judice "The accused, or a witness not
+non legitime interrogatus, potest properly interrogated, can swear that
+jurare se nescire crimen quod reverâ he does not know a crime which in
+scit ; subintelligendo nescire crimen | reality he does know, by understand-
+* Oaths are never administered except to assist us in obtaining or “preserving good things ;" therefore " a just cause exists" on all occasions when an oath is required.
+Ergo, whenever we have occasion to take an oath, we need not hesitate about perjury,
+but may practise a little of what is technically phrased " hard swearing."
+de quo legitime possit inquiri, vel | ing that he does not know the crime
+nescire ad deponendum." concerning which legitimately he can.
+be inquired of, or that he does not
+know it so as to give evidence concerning it."
+When the crime is altogether concealed, the witness is bound to say that the accused did not commit it.
+"Idem, si testis ex alio capite non
+teneatur deponere ; nempe si ipsi
+constet crimen caruisse culpâ, ut
+Salm. d. c. 2. n. 259. et Elbel n. 145.
+Vel si sciat crimen, sed sub secreto,
+cum nulla præcesserit infamia, ut Card. ibid. n. 51."
+" Reus tamen, vel testis, vel legitime a judice interrogatus, nequit
+ullâ æquivocatione uti, quia tenetur
+justo præcepto superioris parere.
+Est communis Salm. c. 2. n. 146.
+cum Sot. Less. Sanch. etc. cum Bus
+n. 2 ; et idem dicendum de juramento in contractibus onerosis, quia
+alias injuria alteri irrogaretur, Salm.
+ibid. Excipe in judicio, si crimen
+fuerit omnio occultum ; tunc enim
+potest, imo tenetur testis dicere
+reum non commisisse. Tamb. c. 4.
+§ 2. n. 4. cum Card. et Pot. ut. sup.
+Et idem potest reus, si non adest
+semiplena probatio, etc. Tamb. § 3.
+n. 2. cum communi ; quia tuncjudex
+non legitime interrogat. "
+"The same is true if a witness on
+another ground is not bound to depose ; for instance, if the crime
+appears to himself to be free from
+blame, or, if he knows a crime which
+he is bound to keep secret, when no scandal may have gone abroad."
+"However, the accused, or witness, or one legitimately interrogated
+by a Judge, cannot use any equivocation, because he is bound to render obedience to the just command
+of his superior. This opinion is
+common to Salm. and others ; and
+the same is to be said concerning an
+oath in important contracts ; because,
+if it were not so, another would suffer
+injury ( Salm . ibid). Except, however, in a trial, where the crime is
+altogether concealed. For then he
+can, yea, the witness is bound to
+say, that the accused did not commit
+the crime. And the same course
+the accused can adopt, if the examination is not complete, because then
+the Judge does not legitimately interrogate."
+He now teaches that a false witness, and a man who in making a
+contract deceives another, by swearing equivocally, may be absolved , and that neither is guilty of perjury.
+"Sed quæritur hic 1. an, si talis
+reus, vel contrahens, qui æquivoce
+jurando decepit, possit absolvi, nisi
+veritatem manifestet. Negant aliqui
+non improbabiliter; sed probabilius affirmant Sanch. Dec. 1. 2. c. 7. n.
+. et Salm. c. 2. n. 147. cum Philiarch. quia tali juramento (quod
+perjurium nequit dici) non peccavit
+contra justitiam commutativam, sed
+contra legalem, et obedientiam judici
+debitam, cujuspræceptumdetegendæ
+veritatis transiens est, duratque soB
+" But here it is inquired, 1. If
+such an accused person, or one who,
+making a contract, deceives by swearing with equivocation, may be
+absolved unless he makes known the truth ? Some not improbably
+answer in the negative, but more
+probably Sanch. and Salm. with
+Philiarch. SAY THAT HE CAN BE
+ABSOLVED, because in such an oath WHICH CANNOT BE CALLED A PERJURY) he has not sinned against
+commutative justice, but against
+lum dum judex interrogat. Idem- | legal justice, and due obedience to que dicit Sanch. ibid. de teste mentiente. Et ideo uterque absolvi
+potest, quin veritatem revelet. "
+"Quæritur 2. An reus legitime
+interrogatus possit negare crimen,
+etiam cum juramento, si grave
+damnum ex confessione ipsi immi- neat?"
+"Negat Elbel n. 44. cum D. Th.
+d. art. 1. ad 2. et quidem probabilius,
+quia reus tenetur tunc pro communi bono damnum illud subire. Sed
+satis probabiliter Lugo de Just. d.
+. n. 15. Tamb. lib. 3. c. 4. § 3.
+n. 5. cum Sanch. Viva q. 7. art. 4 .
+n. 2. Sporer de Præc. c. 1. num. 13.
+item Elbel dict. num. 144. Card. in
+Propt. Innoc. XI. diss. 19. num. 78.
+cum Nav. Less. Sa. et Fill. et aliis
+pluribus dicunt, posse reum, si sibi
+immineat pœna mortis, vel carceris,
+aut exilii perpetui, amissionis omnium bonorum, triremium, et similia,
+negare crimen, etiam cum juramento
+(saltem sine peccato gravi), subintelligendo se non commisisse quatenus teneatur illud fateri, modo
+sit spes vitandi pœnam : ratio, quia
+lex humana non potest sub gravi
+obligare homines cum tanto onere.
+Additque Elbel, hanc sententiam
+licet minus probabilem insinuandam
+tamen esse reis et confessariis, ut
+liberentur illi a culpâ gravi, in quam
+facillime inciderent si ad confessionem criminis obstringentur." Vid.
+dicenda 1. 4. n. 274.
+a Judge whose command of unfolding the truth is transient, and only lasts while the Judge interrogates.
+And the same thing Sanchez says in
+the same book concerning a lying
+witness. And, therefore, each of
+them can be absolved, but he should
+reveal the truth."
+"It is asked, 2. WHETHER THE
+ACCUSED, LEGITIMATELY INTERROGATED, CAN DENY A CRIME, EVEN
+WITH AN OATH, IF THE CONFESSION OFTHE CRIMEWOULD BEATTENDED
+WITH GREAT DISADVANTAGE ? "
+" Elbel denies that he can, with
+S. Th. d. art. 1. ad 2., and indeed
+more probably, because the accused is then bound for the general good
+to undergo the loss.
+But SUFFICIENTLY PROBABLE, Lugo de Just.
+d. 40. n. 15. Tamb. lib. 3. c. 4. §
+. n. 5. cum Sanch. Viva q. 7. art.
+. n. 2. WITH MANY OTHERS, say,
+that the accused, if in danger of
+death, or the prison, or perpetual
+exile the loss of all property, the
+danger ofthe galleys, and such like- CAN DENY THE CRIME EVEN WITH
+AN OATH (at least without_great
+sin) by understanding that he did
+not commit it so that he is bound to
+confess it, only let there be a hope
+of avoiding the punishment. The
+reason is, because human law cannot
+lay men under so great an obliga- tion with so severe a penalty. And
+Elbeladds,that this opinion, although
+less probable, should be suggested
+to the accused and Confessors, that
+they may be delivered from great
+blame, into which theywould easily
+fall if they should be bound to the
+confession ofthe crime."
+*
+Passing over a few unimportant matters, we come to something " short and sweet. "
+"Qui juravit se servaturum secretum, non peccat contra juramentum illud detegendo, quando non
+"He who hath sworn that he
+would keep a secret, does not sin
+against the oath by revealing that
+* This caution is evidently intended to screen the Confessor from the consequences
+of his complicity.
+potest illud celari absque gravi suo | secret, when he cannot conceal it
+vel alterius damno, quia ipsa promissio secreti non videtur obligare,
+nisi hâc conditione, si non noceat.
+"Qui juravit judici se dicturum
+quæ novit, non tenetur revelare
+occulta. Ratio patet. " Less. Bonac.
+Trull. loc. cit.
+without great loss to himself, or to
+another, because the promise of secrecy does not appear to bind, unless
+under this condition, if it does not
+injure me.
+" HE WHO HATH SWORN TO A
+JUDGE THAT HE WOULD SPEAK
+WHAT HE KNEW IS NOT BOUND TO REVEAL CONCEALED THINGS. THE
+REASON IS MANIFEST !!! "
+Thus we see, while Rome weakens the obligations of all oaths, to serve
+her own purposes, she can render them stringent in the accomplishment of sin.
+" Pariter Less. c. 52. num. 48.
+cum Alex. Bart. etc. qui eligendus est
+in officium, interrogatus an habeat
+aliquod impedimentum, potest negare, si reverâ illud non sit tale quod
+impediat."
+Sed quæritur 1, An creditor ex
+instrumento possit asserere cum
+juramento nihil sibi solutum, si reverâ sit pars soluta, sed ipse ex alio
+capite habeat creditum, puod probare non possit. Respondetur posse,
+dummodo non juret eam quantitatem sibi deberi ex illo instrumento,
+ne aliis creditoribus anterioribus
+damnum inferatur. Ita Salm. c. 2.
+n. 143. cum Sanch. Pal. Leand. etc.
+"In the same manner, he who is
+chosen to fill an office, being interrogated whether he has any impediment, can deny that he has impediment, if that is not such as may
+impede."*
+"But it is asked, 1. Whether a
+creditor can assert by a deed, with
+an oath, that nothing was paid to
+him, though a part was paid, but he
+may have credit on another account
+which he may not be able to prove ?
+We answer that he can, only he cannot swear that that quantity was
+due to him on that deed, lest other
+former creditors might incur loss.”
+Salm. , with many others.
+Our Saint now proceeds to offer a few practical suggestions on Domestic
+Virtue, viz. :—1. How women may commit adultery with impunity :
+And 2. How they may afterwards deceive their husbands.
+"Quæritur 2, An adultera possit
+negare adulterium viro, intelligens
+ut illi revelet ? Potest æquivoce
+asserere se non fregisse matrimonium, quod vere persistit. Et si
+adulterium sacramentaliter confessa
+sit, potest respondere : Innocens
+sum ab hoc crimine, quia per confessionem est jam ablatum. Ita
+Card. diss. 19. n. 54. Quia tamen
+hic advertit, quod nequeat id affir-
+"It is asked, 2, Whether an adulteress can deny adultery to her husband, understanding that she may reveal it to him ? She is able to
+assert equivocally, that she did not break the bond of matrimony, which
+truly remains ; and ifsacramentally
+she confessed adultery, she can answer, I AMINNOCENTOFTHIS CRIME,
+BECAUSE BY CONFESSION
+IT WAS TAKEN AWAY. Card. ,
+* Thus Roman Catholic tutors and governesses may deny their religion, because
+that does not " impede" them from being qualified to teach. In this manner they
+have many insidious opportunities of poisoning the minds of Protestant pupils com- mitted to their care. Parents, beware ofthis !!
+B 2
+marecumjuramento, quiaad asserendum aliquid, sufficit probabilitas facti ; sed ad jurandum requiritur certitudo . Sed respondetur, quod ad
+jurandum sufficit certitudo moralis,
+ut diximus supra, dub. 3. n. 147 ,
+cum Salm. c. 2, num. 44. Less.
+Sanch. Suar. Pal. et communi. Quæ
+certitudo moralis remissionis peccati
+potest quidem haberi, quando quis bene moraliter dispositus recepit
+pœnitentiæ sacramentum.”
+however, here remarks, that she cannot affirm it with an oath, because in
+asserting anything the probability
+of a deed suffices, but in swearing
+certainty is required. To this it is
+replied, that in swearing MORAL
+CERTAINTY SUFFICES, as we said
+above, which moral certainty ofthe
+remission of sin can indeed be had,
+when any, morally well disposed, receives the sacrament ofpenance."
+"In answer to inquiry, Salm. n.
+, with Soto, say that a woman
+cannot deny adultery, because it
+would be purely mental restriction ;
+Cardenas, however, n. 60, admits
+that, when in danger of death, it is
+lawful to use a metaphor* which
+is common in Scripture, where adulOn the same subject he says-
+"Ad quæsitum vero dicunt Salm.
+n. 144. cum Soto, non posse feminam adulterium negare, quia esset
+pura restrictio mentalis : Card. tamen n. 60. admittit in periculo
+mortis licere uti metaphorâ, quæ
+communis est in Scrip. ubi adulterium sumitur pro idolatriâ, ut
+ex Ezech. xxiii. 37. Quia adultery is taken for idolatry, as in Ezek.
+teratæ sunt ..... et cum idolis fornicatæ sunt. Imo, si crimen sit vere
+occultem, probabiliter, cum Bus.
+infra, art. 4, et Less. Trull. ibid . ac
+Sanch. lib. 3. Dec. cap. 2. n. 42,
+cum Sot. Sayr. et Arag. potest
+mulier negare cum juramento, et dicere : Non .commisi ; eodem modo
+quo reus potest dicere judici non
+legitime interroganti, Crimen non
+commisi, intelligendo se non commisisse ita, ut teneatur ei manifestare ; ut Tamburin. ex comm. c. 4.
+§ 3. n. 1 et 2. Et Viva q. 7. art. 4.
+n. 2."
+xxiii. 37, because they committed
+adultery, and were guilty offornication with idols. Yea, if the crime
+may truly be concealed, probably
+with Bus. &c . , a woman can deny
+with an oath, and say, I did not
+commit the crime ; in the same way
+that the accused can say to his
+judge, not legitimately interrogating, I did not commit the crime,
+understanding that he did not so
+commit it , that he is bound to manifest it to him, as Tamburin," &c.
+In connection with this subject, he adds the question—
+" Quæritur 1, An adultera teneatur se prodere, si sciat prolem non
+esse legitimam, ad evitandum detrimentum mariti, et filiorum legiti- morum. Affirmant Adrian. Palud.
+etc. , apud Croix 1. 3. p. 1. n. 332.
+Sed negant Sotus, Major, et alii ib.
+nisi ingens sit damnum, nempe
+regni, principatûs, et simile. Alii
+"Whether an adulteress be bound
+to betray herself, if she know that
+her offspring is not legitimate, for
+the sake of avoiding detriment to her husband and legitimate children ?
+Adrian, &c. , affirm that she is ; but
+Sotus and others deny that she is,
+unless there be great injury, for
+example, to the kingdom, princi-
+* What audacity !! Did any one ever hear of such a metaphor?
+vero, ut Cajetan. Less. Scotus, Vasq. |
+Med. Ricc. etc. apud Lugo d. 13.
+n. 45. negant ullo casu teneri matrem
+se infamare ; et probant ex Cap.
+Officii 9. de Poen. et Rem. ubi
+dicitur : Mulieri quæ ignorante
+marito de adulterio, prolem suscipit,
+quamvis id viro suo timeat confiteri,
+non est communiter poenitentia deneganda." -Vid. Carden, &c.
+pality, and the like. But others, as
+Cajetan, Less. , Scotus, &c. , deny
+that in any case a mother is bound
+to make known her guilt, and they
+prove their views from Cap. Officii
+, de Poen. et Rem. , where it is
+said : To the woman who, the husband being ignorant of the adultery,
+receives offspring, although she may fear to confess that to her own husband, penance is not to be refused.”
+He now goes on to recommend the safest and most systematic means
+of encouraging profligacy. The reader will observe, that we are still
+quoting from our old friend, the immaculate Saint of 1839.
+" Sic pariter si quis fuerit coactus
+ad matrimonium potest judici asserere etiam cum juramento, se non
+contraxisse scil. libere, ut par erat ;
+Tol. lib. 4. c. 21. Laym. c. 14.
+n. 8. Nav. in c. Humanæ aures 22.
+. et Spor. loc. cit. qui idem ait
+de eo, qui irrita sponsalia inivit.
+Pariter qui matrimonium promisit,
+sed inde non tenetur ad illud , potest
+negare promissionem, scilicet, ut ex illâ teneatur." Salm. n. 140.
+q.
+"Quæritur 1. utrum qui promittit concubinæ cum juramento
+aliam non cogniturum, teneatur ad illud . Negant Dian. cum Fagn.
+quia finis talis promissionis fuit
+pravus, nempe conservandi amicitiam, et quia tale juramentum præberet occasionem permanendi in
+peccato. Sed affirmant probabilius
+Salm. cap. 2. cum Sanch. et Prad.
+quia ex regulâ generali impleri debet
+juramentum semper, ac impleri
+possit sine peccato : occasio autem
+illa venit per accidens. "
+“ Thus, likewise, if any one may
+have been forced into matrimony,
+he can assert to a Judge, even
+with an oath, that he did not contract marriage, to wit, freely, as it
+was fit ; Tol. and Spor. say the same
+thing concerning a man who has
+entered into marriage, which is null
+and void. Likewise he who hath
+promised marriage, but thence is not
+bound to marriage, can deny the promise, that is, so as to be bound
+by it.
+"It is inquired, 1. Whether he
+who hath promised to a harlot, with
+an oath, that he would not know any
+other, is bound to that oath ? Dian.
+and Fagn. deny that he is, because
+the end of such a promise is wicked,
+to wit, of preserving friendship, and because such an oath would afford
+an occasion of continuing in sin.
+But Salm. , Sanch., and Prad.
+answer, WITH MORE PROBABILITY,
+that the oath should be observed,
+because, according to the general
+rule, an oath ought always to be fulfilled, and can be fulfilled without
+sin ; but that occasion comes by
+accident."
+Here we are told, that not only those who have promised marriage, but
+those also who are actually married, can assert to a Judge, even with an
+oath, that they did not enter into either of these solemn engagements ;
+meaning thereby, that they did not enter into them freely, or so as to be
+bound by them. Nevertheless, if a man has promised to a harlot, with
+an oath, that he would not know any other, he is bound by that oath.
+Thus we see that, between betrothed persons, and between husbands and
+wives, the obligation of oaths may be entirely disregarded ; and that, in
+cases of adultery, a wife may use an oath to screen her own wickedness
+and deceive her husband. BUT the depraved fornicator is bound by his
+oath to a degraded harlot. After such a declaration, surely her Scarlet
+Ladyship cannot object to our calling her by the appropriate appellation
+of "Mother of Harlots." It is interesting to observe the maternal solicitude which she here displays for the protection of " the young ladies of her establishment." To her unmarried sons she has entrusted the performance of this delicate office of
+"Bending the twig,
+To give the inclination to the tree ;"
+and faithfully do they perform it ; for, if we may judge from the nature
+of their studies,* they do not allow much else to interfere with this
+"Delightful task !
+To teach the young idea how to rise,
+Flush in the cheek, and languish in the eyes. "
+Without much fear of doing violence to their holy horror of equivocation and mental reservation, they may say,
+"Our only books are women's looks,
+And folly's all they've taught us."
+We are now informed by the Saint, that the Pope can exonerate an
+individual from any oath accepted by a third person, NO MATTER HOW BINDING.
+" Limitatur tamen dictio II. mox
+lata in tribus casibus. -I. Si jurans
+sit subditus, et juramentum sit circa
+ea quæ superiorum potestati subduntur, ut docet S. Thom. 1. c. Ideo
+Pontifex irritare potest omnio juramenta circa beneficia, officia ecclesiastica, etc. Parentes etiam possunt
+irritare juramenta impuberum, non
+vero puberum circa res proprias
+ipsorum ; tutores pupillorum ; superiores religiosorum ; viri uxorum
+circa bona dotalia ; domini servorum." Vid. omnia ap. Salm. c. 3.
+ex. n. 4. cum Bus. n. 2.
+"Lim. II. Si juramentum non
+possit servari sine damno communi,
+prout esset juramentum non denun-
+"However, the second assertion,
+just now made, is limited in three
+cases. -I. If he that swears is a
+subject, and the oath is about those
+things which are under the control
+of the superiors, as St. Thomas
+teaches. Therefore the Pope can
+abrogate all oaths about benefices,
+ecclesiastical offices, &c. Parents
+also can abrogate the oaths of children under age, but not of children
+who are ofage, in matters concerning
+their own property.
+Tutors can
+annul the oaths of their pupils.
+Superiors of the religious orders ; †
+husbands of their wives about dowry
+goods ; masters of their servants.'
+“ II. It is limited if an oath cannot
+be observed without common loss,
+such as would be the oath of not
+* Students in Maynooth College devote 59 hours every week to the study of these filthy Treatises upon, what their Professors are pleased to call, MORAL (but what Dr. Johnson would more accurately describe as IMMORAL) Theology.
++ Monks, Nuns, &c.
+tiandi, non accusandi, etc. vel super
+contractu a lege vetito, v. gr. solvendi poenam, si quis resiliat a
+sponsalibus ; quod prohibetur cap.
+Gemma de Spons. (An etiam
+solvendi perdita ludo prohibito, ut
+dicunt Salm. Vide dicenda de Ludo
+tract. de Cont. d. 13. ) Talia juramenta verius relaxione non indigent
+cum de se sint nulla juxta dicta
+n. 177. v. Aliter. Esto tamen essent
+valida, ab Ecclesiâ relaxari possunt.
+Salm, ibid. n. 6. cuin Sanch. Pal. et
+Guitier. Nomine autem Ecclesiæ
+veniunt non solum Pontifex, sed
+etiam episcopi, capitula, sedibus
+vacantibus, et alii jurisdictionem
+episcopalem habentes, ut Salm. n. 7.
+et 8. et etiam confessarii delegatam
+facultatem habentes dispensandi in
+votis, qui possunt etiam talia juramenta relaxare : " ut Busemb. n. 3.
+et Salmantic. num. 9. cum Rodr. et Ledesen.
+denouncing-not accusing, &c. , or
+about a contract forbidden by law ;
+for example, of inflicting punishment if any one does not adhere to
+espousals ; which is prohibited in
+chap. Gemma de Sponsa (whether
+also of paying money lost by forbidden game. See what is said on
+gaming in the tract which treats of
+contracts, d. 13). Such oaths truly
+do not need relaxation, since THEY
+ARE OF THEMSELVES NULL AND
+VOID, in accordance with what is said
+in number 177. v. Aliter. HOWEVER, LET THEM BE EVER
+SO VALID, THEY CAN BE
+RELAXED BYTHE CHURCH :
+but in the name of the Church are
+included not only the Pope, but also
+bishops, chapters, the episcopal seat
+being vacant, and others having
+episcopal jurisdiction, and also confessors having a delegated faculty
+of dispensing in vows, who are able
+also to relax such oaths."
+TO DO EVIL THAT GOOD MAY COME.
+Liguori holds this to be lawful. In page 419 he says :-
+"Utrum Liceat suadere, aut permittere minus malum ad majus evitandum. Prima sententia negat,
+prout tenet Laym. d. Car. c. 12. n.
+. cum Azor. et aliis. Ratio, quia
+comparativum non tollit positivum ;
+unde qui suadet minus malum, vere
+malum suadet. Limitat vero Laym.
+cum Azor. nisi malum illud sit virtualiter inclusum in illo alio majori.
+Sic parato aliquem occidere potes
+suadere ut manum tantum amputet ;
+eidem tamen, non alteri designato
+sic etiam volenti adulterari potes suadere fornicationem cum solutâ in
+generali, non autem in particulari.
+Admittunt hoc Salm. loc. cit. dummodo ille decreverit utrumque malum patrare, cum Nav. , etc. AtLaym.
+indistincte loquitur, et Sanch. cum
+secundâ sententiâ, ut mox dicetur,
+"Whether it may be lawful to
+induce or to permit a lesser evil for
+the avoiding of a greater one. The
+first opinion denies that it is, according as Laym. and others hold.
+The reason of which opinion is ,
+because a comparative does not take
+away the positive evil ; whence he who induces one to commit a smaller
+sin, truly induces him to commit a
+sin. But Laym. with Azor limits it
+unless that evil is virtually included
+in that other greater evil. Thus
+you may be able to persuade any one who is determined to commit
+murder that he should only cut
+off the hand, however, of the same
+person, not another chosen person :
+thus also you may persuade a man
+wishing to commit adultery to commit fornication with an unmarried
+hanc limitationem expresse rejicit :
+quia (dicit) tunc minus malum proponitur, non ut alter illud perpetret,
+sed ut a majori retrahatur.
+"Secunda igitur sententia probabilior tenet, licitum esse minus
+malum suadere, si alter jam determinatus fuerit ad majus exequendum. Ratio, quia tunc suadens non
+quærit malum, sed bonum, scilicet electionem minoris mali. Ita Sanch.
+de Matrim. lib. 7. d. XI. n. 15. cum
+Sot. Mol. Nav. Medin. Sylvest. , et
+aliis pluribus, ac Salm. tract. 21. c.
+. n. 58. cum Cajet. Sot. Pal. Bonac.
+etc. probabilem putat Croix lib. 2.
+n. 223. Hinc docet id. Sanch. n.
+. cum Cajet. Sot. Covar. Valent.
+parato aliquem occidere licite posse
+suaderi ut ab eo furetur, vel ut fornicetur. Et probat ex S. August. in
+c. Si quos verius, 33. q. 5. ubi : Si
+enim facturus est quod non licet,
+jam faciat adulterium, et non faciat
+homicidium ; et vivente uxore suâ,
+alteram ducat, et non humanum sanguinem fundat. Ex quibus verbis,
+jam faciat adulterium, probat Sanch.
+dict. n. 15. cum Soto, Mol. Nav.
+Abb. etc. S. doctorem, non tantum
+permittendo, sed etiam suadendo locutum fuisse. Et hoc addit Sanch.
+. cum Sal. licere non solum privatis, sed aliis quibus ex officio incumbit impedire peccata subdito- rum.'
+| person in general, but not with any
+one in particular. This Salm. , in
+the place cited, with Nav. , &c. ,
+admit, provided that he hath determined to commit either evil. But
+Laym. speaks indistinctly with the
+second opinion (as will hereafter be
+shown), and Sanchez rejects expressly this limitation, because, he
+says, then a less evil is proposed to
+him, not that the other should perpetrate that, but that he should be
+drawn from a greater.
+"Therefore the second opinion is
+the more probable one, that it is
+lawful to induce a man to commit a
+less evil, if the other has already
+determined to perpetrate a greater.
+The reason is, because he that per- suades does not seek an evil but a
+good, to wit, the choice of a lesser evil ; thus Sanch. and many others
+think it probable. Hence, Sanchez,
+&c. teach, that it is lawful to persuade a man determined to slay some one, that he should commit
+theft or fornication, and he proves
+it from St. Augustin, For, if he is
+about to do that which is not lawful,
+in that case he may commit adultery,
+and he may not commit homicide ;
+and, though his own wife is alive, he
+may marry another, and not shed
+human blood.' From which words,
+' now he may commit adultery,'
+Sanchez and others prove that the
+doctor not only was speaking of permitting, but EVEN OF PER- SUADING. And this, adds Sanchez, &c . , that it is lawful not only
+for private persons, but even confessors, parents, and others upon
+whom the duty is officially incumbent, to prevent the sins of those under them."
+Surely this one fearful extract is quite enough on this subject.
+IS IT LAWFUL TO AFFORD AN OCCASION OF SIN ?
+Some of the doctors say it is not lawful ; but Liguori, and a great many
+others, whom he quotes, hold the contrary opinion, as you shall see by the
+following extracts :—
+" Hero licet non auferre occasionem furandi filiis aut famulis,
+cum eos, nihilominus ad furandum
+propensos et paratos novit, ut sic
+deprehensi puniantur et recipiscant :
+tunc enim rationabiliter permittit
+furtum unum, ut evitentur plura.
+Sanch. Laym. Bon. (Et hæc sententia videtur satis communis cum
+Sanch. de Matrim. 1. 10. d. 12. n.
+. qui citat pro eâ Sot. Led. Nav.
+Sal. etc. Et consentit D. Th. in
+supp. 3 part. q. 62, art. 3. ad. 4.
+ubi : Quandoque vir uxorem suspectam de adulterio habens ei insidiatur, ut deprehendere possit eam
+cum testibus in crimine fornicationis ;
+et sic potest ad accusationem procedere. Idem admittit Tourn. t. 3.
+p. 337. cum Antoine.”
+" It is lawful for a master not to
+take away the occasion of stealing
+from his children or servants, when,
+notwithstanding, he knew that they
+had a propensity and were prepared
+to commit theft, that, thus taken in
+the act, they may be punished and
+come to repentance ; for, then, reasonably he permits one theft, that
+more may be avoided. (And this
+opinion appears sufficiently general,
+with Sanch. de Matrim. , who quotes
+in its support many others ; and St.
+Th. agrees with it where he saysWhensoever a man, having a wife
+suspected of adultery, lays a snare
+for her, that he may be able, even
+with witnesses, to detect her in the
+act, and thus is able to proceed
+against her."
+Sanchez thinks it probable that it is not lawful to place an occasion of sin before a person.
+" Probabile est non licere talia
+ultro ponere, aut iis objicere, quia
+positive concurreret ad peccatum ; et
+non tam auferret occasionem quam
+poneret sa. v. Peccatum, et Sanch.
+qui ex eâdem causâ docet non licere
+marito dare uxori ansam adulterandi
+vel adultero, ut tentet uxorem.'
+But Laym. and Liguori maintain
+"Interim probabiliter contrarium
+docet Laym. lib. 2. t. 3. cap. 13.
+quod confirmari potest exemplo
+Judith, quæ vix aliter videtur fecisse c. 9. Cum enim sciret permissionem libidinis in Holoferne fore
+"It is probable that it is not
+lawful willingly to place such things or to put them in the way, because
+that would be positively a concur- rence in the sin, and would be not
+so much the taking away of an occasion, as the placing it in the way. Sanch. and others, for the
+same reason, teach that it is not
+lawful for a husband to give to his
+wife theoccasion to commit adultery,
+or to the adulterer an opportunity to
+seduce his wife, for the sake of
+bringing her virtue to the trial.”
+that it is lawful.
+"Meanwhile, Laym. probably
+teaches the contrary opinion, which
+can be confirmed bythe example of
+Judith, who scarcely appears to have done otherwise, c. 9. For when she
+knew that the permission of lust in
+impeditivam malorum, posuit ei
+occasionem, nempe ornatum suum,
+aloqui licitum, et tamen communiter censetur in hoc non peccâsse."
+Vide Bonac. d. 2. q. 4. pag. 2.
+Palaum hic.
+Holofernes would be an impediment to evils, placed before him the occasion, namely, her own beauty,
+otherwise lawful, and yet in this she
+is commonly thought not to have sinned."
+Liguori now states his own view as follows :-
+"Sed hoc non obstante, satis "But this reason not being valid,
+probabilis videtur prima sententia,
+quia cum maritus vel dominus præbet ansam mæchandi, vel furandi,
+non vere inducit ad peccandum, sed
+præbet occasionem, et permittit, peccatum alterius ex justâ causâ scil. ,
+ut se indemnem servet a periculo damni obventuri. Aliud enim est
+inducere, aliud præbere occasionem.
+Illud est intrinsece malum, non
+autem hoc. "
+the first opinion appears sufficiently
+probable, because when a husband
+or master affords an opportunity of
+committing adultery or theft, he
+does not truly induce to sin, but he
+affords an occasion of sin, and
+permits the sin of another for a just
+cause, viz. , that he may preserve
+himself from an evil which is about
+to come. For it is one thing to induce to another thing to afford an occasion of sin. The former is
+intrinsically evil ; the latter is not
+intrinsically evil. "
+He then proceeds to ask, " Whether it may be lawful to co-operate
+materially in the sin of another ?" Here again our Saint is not guided
+by the immutable principles of right and wrong, but makes a solemn
+"league and covenant " with sin, purely from motives of expediency.
+"Quæer. III. Utrum liceat famulo "Query III. -Whether is it
+ostium meretrici aperire. Negat lawful for a servant to open the
+Croix, lib. 2. num. 253, at com- door for an harlot ? Croix denies
+munius affirmant cum Bus. Salm. it, but more commonly Bus. and
+d. cap. 8. num. 74. Laym. de Carit. others say that it is lawful ; neither
+c. 13. resp. 5. Tamb. cum Sanch. does the 51 proposition of Innocent
+Dian. Azor. Sa. Rodr. etc. Nec XI. oppose this opinion, saying,
+officit propos. 51. Innocentis XI. A servant who, submitting his
+dicens : Famulus qui submissis shoulders, knowingly assists his own
+humeris scienter adjuvat herum master in ascending bythe windows
+suum ascendere per fenestras ad for the purpose of deflowering a
+stuprandam virginem, et multoties virgin, and oftentimes renders assisteidem subservit, deferendo scalam, ance to him in bearing a ladder, in
+aperiendo januam, aut quid simile opening a door, or in like manner
+cooperando, non peccat mortaliter, co- operating, does not sin mortally,
+si id faciat metu notabilis detrimenti, if he does that from a fear of great
+puta ne a domino male tractetur, ne injury ; for example, lest he should
+torvis oculis aspiciatur, ne domo ex- be badly treated by his master, incur
+pellatur. Nam aperiendo januam his displeasure, or be expelled from
+ex ipsomet contextu intelligitur de his house.' For, by ' opening the
+apertione per vim confectâ, ut recte door,' from the context itself, is undicunt Roncagl. de Carit. tract. 6. derstood opening it by force. Only
+in Reg. pro praxi n. 4. post cap. 6.
+Salmant. ibid. n. 74. Modo (aiunt)
+ipso non aperiente, adsit alius qui
+aperiat."
+(they say) if he does not open it,
+another is present who will.”
+Query IV. Whether from fear
+of death, or of great loss, it is lawful
+for a servant to stoop his shoulders,
+or bring a ladder for his master
+ascending to commit fornication, to
+force open the door, and such like ?
+Viva, Milante, and others, deny it ;
+because, as they say, such actions
+are never lawful, inasmuch as they
+are intrinsically evil. But Busemb. ,
+&c. , speak the contrary, whose
+opinion, approved of by reason, appears to me the more probable !!!"
+Quær. IV. An ex metu mortis
+vel magni damni liceat famulo
+subjicere humeros, vel deferre scalam
+domino ascendenti ad fornicandum,
+vi aperire januam, et similia. Negant
+Viva, et Milante in dict. prop. 51.
+P. Conbina t. 2. pag. 280. Salm.
+n. 75. Croix lib . 2. num. 244.
+et alii. Quia, ut dicunt, tales
+actiones nunquam licent, utpote
+intrinsece malæ. Sed contradicunt
+Busemb. infra n. 68. Sanch. dict.
+c. 7. 22. et Less. 1. 2. cap. 16. n. 59 .
+quorum sententia spectatâ ratione
+mihi probabilior videtur. "
+IS IT LAWFUL TO STEAL?
+Liguori not only teaches that it is allowable for servants and others to
+steal, but he furnishes a regular " scale of thefts" to inform thieves
+howmuch they may steal from persons in the various ranks of life, without committing a mortal sin.
+In Book III., number 521, he discusses the question, “ Whether a
+creditor can compensate himself?" and afterwards proceeds to the case of
+servants and others, as follows :—
+" Nota hic propos. 37. Innoc. XI.
+quæ dicebat : Famuli ac famulæ domestica possunt occulte heris suis
+surripere ad compensandam operam
+suam, quam majorem judicant salario
+quod recipiunt." Salm. de 4. præc.
+n: 130. cum aliis, loquentes de hâc
+propos. damn. dicunt, I. Quod si fa- mulus sine necessitate libere conveniat cum domino de stipendio inferiori, postea nihil possit sibi compen- sare : secus, si ex necessitate, ad
+levandam nimirum suam miseriam,
+conveniat de salario notabiliter minori justo. Ratio, quia decreta pontificia non intendunt obligare famulum contra justitiam. "
+"Note here the thirty- seventh
+proposition of Innocent XI. , which
+said, ' Domestic servants, men and
+women, can steal from their own
+masters for the purpose of compensating themselves for their own
+labour, which they judge to be
+greater than the salary they receive.'
+The Salm. , with others, speaking
+concerning this condemned proposition, say, 1. That if a servant
+without necessity, and of his own
+accord, make an agreement with his
+master for an inferior salary, he
+cannot afterwards compensate himself: OTHERWISE (he may), if from
+necessity, for the purpose, doubtless,
+of alleviating his own misery, he
+agrees upon a salary notably less
+than just ; the reason is, because
+the pontifical decrees are not de-
+" Dicunt II. Salmanticenses,
+quod si famulus ex electione propriâ
+augeat operas debitas, nihil possit
+surripere ; quia tunc censeturoperam suam condonare ad conciliandam |
+sibi domini gratiam : secus autem,
+si ex voluntate domini expressâ, vel
+tacitâ ; quia tunc servanda est regula
+illa, nempe, quod quivis operarius
+dignus sit mercede suâ."
+signed to lay servants under an
+unjust obligation. ”
+" The Salmanticenses say, in the
+second place, that if a servant, of his
+own choice, increase his labour, he
+cannot steal (surripere) anything ;
+because then he is considered to give
+freely his own labour for the sake of
+conciliating the favour of his master.
+BUT OTHERWISE, if he do so from
+the expressed or tacit will of his
+master; because then the rule is to
+be observed, that the labourer is
+worthy of his hire."
+But who is to be the judge of the amount to which the servant may
+compensate himself? Liguori thinks the servant himself may be the judge.
+"Attamen Salm. de 4. præc. num. "But the Salmanticenses say, that
+. dicunt famulum posse etiam a servant can, according to his own
+ex proprio judicio sibi compensare judgment, compensate himself for
+suam operam, si ipse certe judicet his labour, if he without doubt judge
+se majus stipendium mereri. Quod that he was deserving of a larger
+sane videtur satis probabile mihi et stipend. Which indeed appears sufaliis doctis recentioribus, si hic fa- ficiently probable to me and to other
+mulus, vel quicumque alius mer- more modern learned men, if the sercenarius sit vir prudens timoratus, vant, or any other hired person, be
+et vere aptus ad recte judicandum, conscientiously prudent, and capable
+ac certus sit de justiciâ compensa- of forming a correct judgment, and
+tionis, remoto omni hallucinationis be certain concerning the justice of
+periculo. " the compensation, all danger of mistake being removed. ”
+" Indigens, bonis absconditis ad
+sustentationem, potest judici respondere se nihil habere. Salm. n. 140 .
+Pariter heres, qui sine inventario
+occultavit bona, si non teneatur exillis satisfacere creditoribus, potest
+judici respondere se nihil occultâsse,
+subintelligens de bonis quibus satis- facere teneatur. Salm. loc. cit. et
+Ronc. c. 4. reg. 2. in Praxi.”
+In Dubium II. he considers what
+sary to constitute mortal sin.
+"Variæ ea de re sunt sententiæ.
+Nav. nimis scrupulose statuit medium regalem, alii nimis laxe 10
+aureos ; moderatius Tol. Med. Less.
+etc., duos regales, etsi minus sufficiat
+si notabiliter noceat."
+In
+"A poor man, absconding with
+goods for his support, can answer
+the Judge that he has nothing.
+like manner, a master who has concealed his goods without an inventory, if he is not bound to settle with
+his creditors with them, can say to a
+Judge that he has not concealed
+anything, in his own mind meaning
+those goods with which he is bound
+to satisfy his creditors."
+quantity of stolen property is neces-
+"There are various opinions concerning this matter ; Nav. too scrupulously has fixed the half of a regalis, others, with too great laxity,
+have fixed ten aurei ; Tol. Med.
+Less, &c., moderately have fixed
+two regales, although less might suffice if it would be a serious loss ."
+.
+Resp. Ea non mathematice sed
+moraliter metienda est, non tantum
+ex valore rei ablatæ, sed etiam ex
+circumstantiis persona cui aufertur :
+si nimirum ei grave damnum inferatur, aut saltem caritas Christiana
+graviter lædatur, quomodo respectu
+valde divitis imo etiam regis, unus
+vel alter aureus notabile quid videtur : respectu vero mediocriter divitum, quatuor circiter regales, sive
+medius imperialis : respectu mechanicorum duo : respectu pauperis unus."
+"These things are not to be measured mathematically, but morally,
+not only according to the value of
+the thing stolen, but also according
+to the circumstances of the person
+from whom it is stolen—to wit, if he
+would suffer great loss, or Christian
+charity be grievously violated ; wherefore, in respect of a ve rich man,
+or even of a king, one or two aurei
+appear something notable; but in
+the case of a man of moderate wealth ,
+about four regales, or the half of an
+imperial; in the case of a mechanic,
+two; in the case of a poor man, one."
+"As to this point, so necessary
+for a practical knowledge, viz.:-
+What may be the grievous matter in a theft ? it will be worth while
+here to elucidate many things.—
+Whatsoever some may say, it is the
+common opinion of divines, and it
+does not appear possible to be denied, that, in determining the quantity ofthe matter, the same quantity
+cannot be absolutely assigned for all,
+but it is to be measured according to
+the circumstances of person, pro-
+"Quoad hoc punctum, tam ad
+praxim scitu necessarium, nempe,
+quænam sit materia gravis in furto,
+operæ pretium est plura hic elucidare. Quidquid aliqui dicant, commune est apud DD. et non videtur
+posse negari, quod, ad determinandam hujus materiæ gravitatem, non
+possit absolute pro omnibus eadem
+quantitas assignari, sed ipsa dimetienda sit respective ad circumstantias personæ, rei, loci, et temporis;
+cum enim furti gravitas consistat in
+quantitate damni quod proximo in- perty, place, and time, since the
+fertur : facile nocumentum, quod
+respectu unius leve erit, respectu alterius erit grave."
+seriousness of the theft consists in
+the quantity of the loss which is
+sustained by the neighbour ; certainly a loss which will be light in
+respect of one man will be grievous in respect of another."
+The amount of guilt depends on the place in which the theft is committed, as the following most ludicrous paragraph states : -
+"Quæritur hîc an sit mortale "Here it is asked, whether it be
+furari parum reliquiæ sacræ. Nulli mortal sin to steal a small piece of
+dubium quin in districtu Romano a relic ? There is no doubt but
+sit mortale, cum Clemens VIII. et that in the district of Rome it is
+Paulus V. excommunicationem in- mortal sin, since Clement VIII. and
+dixerint contra eos qui invitis rec- Paul V. have issued an excommunitoribus ecclesiarum, furantur reli- cation against those who, the rectors
+quias etiam minimas ; secus pro- of the churches being unwilling,
+babiliter ait Croix 1. 3. p. 1. n. steal some small relic : otherwise,
+. cum Sanch. Castrop. Dian. Croix probably says with Sanch. ,
+Badell, si quis furetur extra dis- &c. , if any one should steal any trictum aliquid minimum ipsam small thing out of the district of
+reliquiam non deformans, neque | Rome, not deforming the relic itself
+minuens illius æstimationem ; nisi | nor diminishing its estimation ;
+sit aliqua reliquia insignis aut rara,
+ut puta sanctæ Crucis, capillorum B.
+Mariæ Virg. etc."
+unless it may be some rare or remarkable relic, as, for example, the
+holy cross, the hair of the Blessed
+Virgin, &c. !!!"
+does he sin grievously who commits
+aids and abets thieves.
+"Here also the quantity of the
+loss or injury which the neighbour
+endures, and what the thief intends,
+In Dubium III. he asks, “ When
+many small thefts ?" Observe how he
+" Resp. Hic quoque quantitas
+læsionis, vel damnificationis, quæ
+fit proximo, et quam fur intendit,
+est mensura quantitatis peccati.— is the measure of the quantity of sin.
+Vide Less. loc. cit. Sanch. 1. 7. c. 21.
+"Unde resolves,
+" Si quis ex occasione tantum
+furetur sive uni sive pluribus modicum, non intendens notabile aliquid acquirere, nec proximo graviter
+nocere singulis furtis non peccat
+graviter, neque ea simul sumpta
+unum mortale constituunt ; postquam
+tamen ad quantitatem notabilem
+pervenerit, eam detinendo, mortaliter
+peccare potest. Verum et hoc mortale evitabit, si vel tunc restituere
+non possit, vel animum habeat paulo
+post restituendi ea saltem quæ tunc
+accepit."
+" Quær. II. Si furtula, quæ simul
+ad magnam quantitatem perveniunt,
+sint facta diversis dominis certis, an
+fur teneatur sub culpâ gravi eis
+restitutionem facere ; vel an satisfaciat, debita illa pauperibus dis- tribuendo. Ex unâ parte, videtur
+dicendum sub gravi restitutionem
+faciendam esse dominis, nisi excuset
+periculum famæ amittendæ, vel
+gravissimum damnum aut incom- modum."
+"Unde videtur, quod sufficienter
+fur satisfacturus sit suæ gravi obligationi ex præsumpto consensu reipublicæ, si restituat pauperibus, aut
+locis piis, qui sunt egentiores reipub- licæ partes."
+"Whence you will resolve,—
+"If any one, on an occasion, should
+steal only a moderate sum either
+from one or more, not intending to
+acquire any notable sum, neither to
+injure his neighbour to a great
+extent by several thefts, he does not
+sin grievously, nor do these, taken
+together, constitute a mortal sin ;
+however, after it may have amounted
+to a notable sum, by detaining it he can commit mortal sin. But
+even this mortal sin may be avoided,
+if either then he be unable to restore,
+or have the intention of making
+restitution immediately of those
+things which he then received."
+' Query II. If small thefts, which
+together amount to a large sum, be
+made from various known masters,
+whether a thief be bound under
+great blame to make restitution to
+them, or whether he may satisfy by
+distributing them to paupers ? On
+the one hand it appears that restitution should be made to the original
+possessors, unless the danger of
+losing fame or very grievous loss or inconvenience excuse.
+"
+"Whence it appears that a thief
+may have rendered sufficient satisfaction to his own weighty obligation,
+from the presumed consent of the
+republic, if he make restitution to
+paupers, or pious places, * which are
+the more needy parts of the republic."
+* Hence it appears that the unprincipled maxim of " Make money, honestly if you can, at all events make money, " is adopted for the support of pious places. This is
+In No. 536 he says :-
+" Probabilissima est hæc sententia
+Bus. , scilicet, si plures modica
+furentur, neminem peccare graviter,
+etsi mutuo sciant grave damnum
+domino fieri, nisi excommuni consilio,
+faciant. Et hoc, etiamsi singuli
+eodem tempore furentur ; ut cum
+Bus. censet Less, cap. 12. n. 24 .
+(contra Lugo. ) Ratio, quia tunc
+nemo est causa damni, quod, per accidens, ab aliis domino evenit."
+"This opinion of Bus. is most
+probable, viz. : If many persons steal
+small quantities, that no one of them
+commits grievous sin, although they
+may be mutually aware of their conduct, unless they do it by concert ;
+and this, although each should steal
+at the same time. The reason is,
+because then no one person is the
+cause of injury, which, by accident,
+happens to the master bythe others."
+In Dubium IV. Liguori considers thefts of domestics or friends.
+"Uxor potest dare eleemosynam, "A wife can give alms and gifts,
+et munera, secundum consuetudinem in accordance with the custom of
+aliarum mulierum illius loci, et
+conditionis, etiamsi maritus eleemosynas omnes illi prohibeat, quia
+consuetudo hoc jus ei tribuit, quo
+maritus eam privare non potest."
+other women of that place and condition, although her husband may
+prohibit her from giving any alms,
+because custom hath appointed this right to her, of which her husband
+cannot deprive her."
+Speaking of sons stealing, he says :—
+"Dicit Salas apud Croix 1. 3.
+p. 1. n. 1032, non esse grave furtum
+filii 20 vel 30 aureorum a patre
+possidente annuos 1500 aureos, et
+non improbat Lugo d. 16. a. n. 76.
+Si pater non sit tenax, et filius
+adoleverit, et accipiat ad usus ho- nestos. Less. Nav. et Fill. ap.
+Spor. de 7. præc. c. 5. num. 57
+dicunt non peccare graviter filium
+furantem 2 vel 3 aureos a patre divite. Bannez dicit ad furtum
+grave filii parentis prædivitis requiri
+saltem 50 aureos ; sed hoc Lug. et
+La Croix II. cc. rejiciunt : nisi forte
+esset filius principis, in quo consentit
+Holmz. num. 755. qui etiam dicit
+non esse grave accipere a parente
+prædivite decem aureos.'
+"Salas apud Croix says, that a
+son does not commit grievous sin,
+who steals 20 or 30 aurei from a
+father possessing nearly 1500 aurei,
+and Lugo does not disapprove of it .
+If the father be not tenacious, and
+the son have grown up, and receive
+it for honest purposes. Less, &c. ,
+say, that a son stealing two or three
+aurei from a rich father does not
+sin grievously ; Bannez says, that
+aurei are required to constitute a
+grievous sin on the part of a son
+who steals from a rich father, but
+this opinion Lug. and La Croix reject ; unless perchance he be the son
+of a prince, in which case Holmz.
+consents, and even says that it is
+not a grievous sin to receive ten
+aurei from a rich parent."
+something like a Free Church obtaining subscriptions from Slave Owners for Missionary purposes- "To me deny not Balaam's ass at least,
+To mock the prophet, and reprove the priest."
+ON RESERVED CASES AND ABSOLUTION OF
+ACCOMPLICES.
+Quid intelligitur per casus reser- vatos ?
+R. Intelliguntur peccata quædam,
+quorum absolutionem sacramentalem
+superior specialiter sibi reservat.
+Hæc reservatio simplex non est
+censura, cum non sit proprie pœna,
+sed simplex negatio approbationis
+vel jurisdictionis. -Dens, tom. 6, p.
+.
+Quis potest reservare peccata ?
+R. Ille Superior, cui competit
+concedere approbationem vel jurisdictionem ad absolvendum a peccatis.
+Summus Pontifex decernit casus
+reservatos pro universâ Ecclesiâ ;
+Episcopus pro suâ Diœcesi ; Superiores Regularium pro suis subditis
+casus reservare possunt, sed juxta
+limitationem Clementis VIII.-Dens,
+tom. 6, p. 270.
+"Advertendum quod nullus Confessarius, extra mortis periculum,
+licet alias habeat potestatem absolvendi a reservatis, absolvere possit
+aut valeat a peccato quolibet mortali externo contra castitatem, complicem in eodem secum peccato."
+Hic casus complicis non collocatur inter casus reservatos, quia Episcopus non reservat sibi absolutionem, sed quilibet alius Confessarius
+potest ab eo absolvere, præterquam
+sacerdos complex. -Dens, tom. 6,
+p. 291, 2.
+What is understood by reserved
+cases?
+Answer. Certain sins, the sacramental absolution of which the superior especially reserves to himself.
+This simple reservation is not
+censure, since it is not properly a
+punishment, but a simple negation
+of approbation or jurisdiction.-
+Dens, v. 6, p. 263.
+Who can reserve sins ?
+Answer. That superior for whom
+it is competent to grant approbation,
+or jurisdiction to absolve from sins.
+The Supreme Pontiff determines
+the reserved cases for the universal
+Church ; the Bishop in his own diocese ; the Superiors of Regulars can
+reserve cases for their own subjects,
+but according to the limitation of
+Clement VIII.-Dens, v. 6, p. 270.
+“ Let it be observed that, except
+in case of danger of death, no Confessor, though he may otherwise
+have the power of absolving from
+reserved cases , may or can absolve his accomplice in any external
+mortal sin against chastity, committed by the accomplice with the Confessor himself. "
+This case of an accomplice is NOT
+placed* amongst the reserved cases,
+because the Bishop does NOT reserve
+the absolution to himself ; but any
+othert Confessor can absolve from it,
+except the priest who is himself the
+partner in the act. -Dens, vol. 6,
+p. 291, 2.
+* Accordingly the seduction of females in the Confessional appears to be a very common occurrence, and does not constitute even a reserved case. But what is
+reservation ? "It is not censure, but merely a withholding of approbation or jurisdiction. " Therefore as approbation is not withheld, any Confessor may absolve a
+novice, a nun, or a lay woman; a priest, a friar, or a monk, though they may all be
+guilty of committing fornication ; for it is only " the graver and more atrocious crimes " that are reserved to the bishops, such as heresy, and the reading of the Bible and other heretical books, &c.
+In this way two priests in neighbouring parishes can absolve each other's frail ones, and afterwards absolve each other.
+Proinde copula cum novitiâ, vel
+cum Begginâ, vel aliâ voto simplici
+castitatis obstrictâ, non constituit
+casum reservatum : neque vir religiosus aut sacerdos comprehenditur ;
+adeo ut persona libera peccans cum
+Religioso sacerdote non incurrat
+hunc casum. -Dens, tom. 6, p. 287.
+As copulation with a novice, or a
+nun, or any other woman bound by
+a simple vow of chastity, does not
+constitute a reserved case ; neither is
+a religious man or a priest comprehended (in a reserved case) ; so,
+therefore, a free woman transgressing
+with a Religious priest does not incur this case (of reservation).-
+Dens, vol. 6, p. 287.
+For the three following reasons it appears there never can be a reserved
+case against a " Religious Priest,"-Because
+st. " Frequenting a novice, a nun, or any other woman bound by a
+simple vow ofchastity, does not constitute a reserved case.
+nd. "
+case.
+Transgressing " with a free woman does not constitute a reserved
+rd. " A religious man or a Priest " is never comprehended in a reserved
+case.
+The two first reasons include all women, whether free or under vows ;
+and the third reason includes all religious men or Priests. Therefore all
+women are subject to the will and pleasure of all religious men or Priests.
+What would Jephtha's daughter and her maiden companions say to this
+mode of keeping a vow of celibacy ? Probably the irreligious priests are
+in the habit of imitating the daughters of Israel upon the mountains ; viz . ,
+bewailing the virginity of their self-denying companions.
+An comprehenditur masculus complex in peccato venereo, v. g. per tactus .
+R. Affirmative, quia Pontifex extendit ad qualemcunque personam.
+Non requiritur ut hoc peccatum
+complicis patratum sit in confessione,
+vel occasione confessionis : quocunque enim loco vel tempore factum
+est, etiam antequam esset Confessarius, facit casum complicis.
+Nota ultimo, cum restrictio fiat
+ad peccata carnis, poterit Confessarius complicem in aliis peccatis, v. g.
+in furto, homicidio, etc., valide absolvere.-Dens, tom. 6, pp. 291 , 2.
+| Is a male accomplice in venereal
+sin, to wit, by touches, comprehended in this degree ?
+Answer. Yes, because the Pope
+extends it to whatsoever person.
+It is not required that this sin of
+an accomplice be committed in confession, or by occasion of confession ;
+for in whatever place or time it has
+been done, even before he was her
+Confessor, it makes a case of an accomplice.
+Lastly, take notice, that since the
+restriction is made to carnal sins,
+the Confessor will be able to give
+valid absolution to his accomplice in
+other sins, namely, in theft, in homicide, * &c.-Dens, v. 6, pp. 291, 2 .
+After telling us that, in obedience to a bull of Gregory the Fifteenth, and
+a constitution founded thereon by Benedict the Fourteenth, any priest is
+to be denounced who endeavours to seduce his penitent in the Confessional,
+he asks the following question :-
+* That is, if she should happen to poison her husband, or be guilty of any other little indiscretion.
+Confessarius solicitavit pœniten- |
+tem ad turpia, non in confessione,
+nec occasione confessionis, sed ex
+aliâ occasione extraordinariâ : An
+est denuntiandus ?
+R. Negative. Aliud foret, si ex
+scientiâ confessionis solicitaret, quia,
+v. g. ex confessione novit illam personam deditam tali peccato venereo.
+-P. Antoine, t. 4, p. 430.
+Propterea monet Steyartius, quod
+Confessarius pœnitentem quæ confitetur se peccâsse cum sacerdote, vel
+solicitatam ab eo ad turpia, interrogare possit utrum ille sacerdos fuerit
+ejus Confessarius, an in confessione solicitaverit, etc.
+An denuntiatio fieri debet, quando
+dubium est utrum fuerit vera et sufficiens solicitatio ad turpia ?
+R. Quidam negant ; sed Card.
+Cozza cum aliis quos citat dub. 25,
+affirmat si dubium non sit leve,
+dicens examen illud relinquendum
+Episcopo sive Ordinario.-Dens,
+tom. 6, pp. 294, 5.
+A Confessor has seduced his penitent to the commission of carnal
+sin, not in confession, nor by occasion of confession, but from some
+other extraordinary occasion : Is he to be denounced ?
+Answer. No. If he had tampered
+with her from his knowledge of confession, it would be a different thing ;
+because, for instance, he knows that
+person, from her confession, to be
+given to such carnal sins.-P. Antoine, t. 4, p. 430.
+For which reason Steyart reminds
+us, that a Confessor can ask a penitent who confesses that she has sinned with a priest, or has been seduced
+by him to the commission of carnal
+sin, whether that priest was her
+Confessor, or had seduced her in the
+confessional, &c.
+Ought the denunciation to be
+made, when there exists a doubt
+whether the solicitation to carnal sin
+was real and sufficient ?
+Answer. Some say No ; but Card.
+Cozza, with others whom he cites,
+doubt 25, says, Yes, if the doubt be
+not light, * adding, that the examination of the matter is to be left to
+the Bishop or the Ordinary.-Dens,
+V. 6, pp. 294, 5.
+ON THE MODE OF DENOUNCING THE AFORESAID
+SEDUCER.
+Primus modus magis conveniens The first and most convenient
+est, si ipsa persona solicitata immediate, nulli alteri revelando, accedat
+Episcopum sive Ordinarium. 20.
+Potest Episcopo scribere epistolam
+clausam et signatam sub hâc formâ :
+Ego Catharina N. habitans Mechliniæ in plated N. sub signo N.
+hisce declaro me 6 Martii anno 1758
+occasione confessionis fuisse solicitatam ad inhonesta a Confessario
+N.N., excipiente confessiones Mechmode is this if the person upon
+whose chastity the attempt has been
+made would proceed herself immediately to the Bishop, or the Ordinary, without revealing the circum- stance to any one else. 2nd. She
+can write a letter, closed and sealed,
+to the Bishop, in the following form :
+I, Catharine N., dwelling at Mechlin, in the street N., under the sign
+N., by these declare, that I, on the
+" * Should the Bishop think that it was only a joke, or that the " solicitation' was
+insufficient, the matter is then hushed up, to save the character of the Confessor.
+liniæ in Ecclesia N., quodjuramento | 6th ofMarch, 1758, on the occasion
+confirmareparata sum.
+. Si autem scribere nequeat,
+similis epistola scribatur ab alio, v. g.
+a secundo Confessario cum licentiâ
+pœnitentis, et nomen pœnitentis seu
+personæ solicitatæ exprimatur ut
+supra : sed nomen Confessarii solicitantis, ut occultum maneat scribenti,
+non exprimatur, verum a tertio aliquo rei ignaro, in chartulâ aliquâ
+nomen ejus scribatur sub alio prætextu, quæ chartula epistolæ præfatæ includatur.
+In hoc casu (denunciationis) tamen quidam putant moderandum, et
+considerandas esse circumstantias frequentiæ, periculi, etc. -Dens, tom. 6,
+p. 295.
+of confession, have been seduced to
+improper acts bythe Confessor N.N.,
+hearing confessions at Mechlin, in the
+church N., which I am ready to confirm on oath.
+rd. But if she cannot write, let
+a similar letter be written by another,
+namely, by a second Confessor, with
+the licence of the penitent, and let
+the name of the penitent or person
+seduced be expressed as above : but
+let the name of the seducing Confessor, in order that it may remain
+a secret to the writer, be not expressed, but let his name be written,
+under a different pretext, by some
+third person ignorant of the circum- stance, on some scrap of paper,
+which may be enclosed in the aforesaid letter.
+In this case (of denouncing), however, some are of opinion that moderation must be observed, and that
+the circumstances of frequency, of
+danger, &c. , must be considered.-
+Dens, v. 6, p. 295.
+Hence it appears, that if this " amiable weakness" is not very frequently
+exhibited, the affair is to be passed over, if possible ; or, at all events, the
+Bishop is to make the best fight he can with the seduced penitent, to screen the priest and hush up the matter. We shall soon see how often a Confessor may deliberately sin with penitents in the confessional.
+Monentur Confessarii ut mulierculis quibuscunque accusantibus pri- orem Confessarium fidem leviter non
+adhibeant ; sed prius scrutentur occasionis finem et causam, examinent
+earum mores, conversationem, etc.-
+Dens, tom. 6, p. 295.
+Non temere fidem pœnitentibus
+adhibendam circa similes delationes ;
+et Confessarium, juniorem præsertim, in tam arduo negotio nihil, nisi
+ex prudentiorum Sacerdotum consilio, agere debere. De la Hogue de
+Pœn. , p. 302.
+Confessors are advised not lightly
+to give credit to any women what- soever accusing their former Confessor ; but first to search diligently into
+the end and cause of the occasion, to
+examine their morals, conversation,
+&c. Dens, vol. 6, p. 295.
+Credit should not be readily given
+to penitents when they make such*
+accusations as these ; and the Confessor, particularly if he be a young
+man, ought to do nothing in so
+arduous an affair without the advice
+of the more prudent priests.De la
+Hogue de Pan. , p. 302.
+* See how exactly Dens and De la Hogue agree upon this critical affair. Their
+opinions are given almost verbatim et literatim.
+C 2
+Quocirca observa, quod quæcunque persona, quæ per se vel per aliam
+falso denuntiat sacerdotem tanquam
+solicitatorem, incurrat casum reservatam Summo Pontifici. Ita Benedictus XIV. Constit. Sacramentum
+Poeniten. apud Antoine, p. 418.
+Benedictus XIV. in Constit. citatâ
+numero 216, reservavit sibi et successoribus peccatum falsæ denunciationis Confessarii solicitantis ad turpia.-Dens, tom. 6, pp. 295, 6, 7. 3386
+For which reason observe, that
+whatever person, either by herself
+or by another, falsely denounces a
+priest as a seducer, incurs a case
+reserved for the Supreme Pontiff.
+Thus, Benedict the Fourteenth, in
+the Constitution called " Sacramentum Pænitentia" in Antoine, p. 418.
+Benedict the Fourteenth, in the
+Constitution cited in No. 216, reserves to himself and his successors
+the sin of falsely denouncing a Confessor for seducing his penitent to
+commit carnal sin.-Dens, vol. 6,
+pp. 295, 6, 7.
+ON THE PROXIMATE OCCASION OF SIN.
+Quid est occasio proxima peccandi,
+de quâ loquitur Pastorale ?
+R. Est id, Quod natum est inducere
+in peccatum mortale.
+Recte etiam definitur :
+Id quod affert morale vel probabile
+periculum peccati mortalis.
+Adhæremus illis qui docent sequentia:
+Frequentatio tabernarum est occasio proxima respectu illius, qui ex
+tribus vicibus semel, vel ex decem
+vicibus bis vel ter solet inde induci
+in ebrietatem, in rixas, vel in alia peccata mortalia.
+Similiter alloquium puellæ est
+occasio proxima illi qui ex decem
+vicibus bis vel ter solet cadere in
+peccatum carnis, vel in delectationem carnis deliberatam.
+Frequentatio quotidiana tabernæ
+aut puellæ censetur esse occasio
+proxima respectu ejus, qui ex eâ vel
+bis vel ter in mense prolabitur in
+simile peccatum mortale.
+Idem resolvit P. Du Jardin, p. 51,
+de administratione quotidianâ aliWhat is the proximate occasion of sin, concerning which the Pastoral
+speaks ?
+Answer. It is that which is naturally calculated to lead into mortal
+sin.
+It is also well defined :
+That which brings with it a moral
+or probable danger of mortal sin .
+We adhere to those who teach as
+follows :-
+Frequenting of taverns is a proximate occasion (of sin) with respect
+to him who is wont, out of every
+three times, to fall once ; or, out of
+every ten times, to fall twice or thrice
+into drunkenness, into quarrels, or into other mortal sins.
+In like manner, speaking to a girl
+is a proximate occasion (of sin). to
+him who, out of every ten times, is
+wont to fall twice or thrice into carnal sin, or into deliberate carnal
+delight.
+Daily frequenting a tavern or a
+girl is considered a proximate occasion (of sin) in respect of him who,
+on that account, falls twice or thrice a month into like mortal sin.
+P. Du Jardin is of the same opinion, p. 51, respecting the daily ad-
+cujus officii licet honesti : v. g. Me- | ministration of any office, however
+dici, Confessarii, Causidici, Mercatoris, si inde quis bis terve per mensem deliberate cadere soleat, et p.
+, concludit Confessarium obligari
+ad deserendum illud ministerium.
+Obj. Confessarius ille quotidie
+occupatus in ministerio audiendi
+confessiones, rarissime cadit comparative ad vices quibus non cadit ; ergo
+ministerium audiendi confessiones respectu illius non est occasio
+proxima.
+R. Nego cons. quia ille, licet non
+comparative, absolute tamen frequenter cadit ; qui enim per singulos
+menses committeret duo vel tria injusta homicidia, diceretur absolute
+frequenter committere homicidium ;
+ille Confessarius toties occidit animam suam. -Dens, tom. 6, p. 175.
+honest ; for instance, of a physician,
+a confessor, a lawyer, a merchant,
+if any should, on that account, be
+accustomed to fall deliberately two
+or three times a month ;* and page
+, he concludes, that the Confessor
+is bound to abandon that ministry.
+Obj. That Confessor every day
+occupied in the ministry of hearing
+confessions falls very seldom in comparison with the times he does not
+fall ; therefore, the ministry of hearing confessions is not with respect to
+him a proximate occasion (of sin) .
+Answer. I deny the consequence,
+because he, though not comparatively, does, however, absolutely fall
+frequently ; for he who would commit
+two or three unjust homicides every
+month should be said absolutely to
+commit homicide frequently ; so often
+does that Confessor slay his own
+soul. -Dens, v. 6, p. 175.
+The following old song of the last century illustrates the progress of
+the Confessional :—
+.
+THE FRYAR AND THE NUN.
+Alovely lass to a Fryar came,
+To confess in the morning early :
+In what, my dear, were you to blame?
+Now tell to me sincerely.
+I have done, sir, what I dare not name,
+With a man that loves me dearly.
+.
+.
+The greatest fault ofmyself I know Is what I now discover ;
+You for that crime to Rome must go,
+And discipline must suffer ; -
+Lack-a-day, sir ! if it must be so,
+With me you must send my lover.
+Oh! no, no, no, my dear, you dream,
+We must have no double dealing ;
+But if you'll repeat to me that same,
+I'll pardon your past failing.- I own, sir, but I blush for shame,
+That your penance is prevailing.
+* Even Du Jardin, who is considered a severe disciplinarian, thinks that a Con- fessor may deliberately " frequent" a female penitent once a month (just to keep him
+from sinning) ; by which it would appear that the sin consists not in the act, but in deliberately performing it two or three times a month. There is no restriction,
+however, as to the number of unpremeditated, or accidental, slips.
+ON JUST CAUSES FOR PERMITTING MOTIONS OF
+SENSUALITY.
+Hujusmodi justæ causæ sunt auditio confessionum, lectio casuum
+conscientiæ pro Confessario, servitium necessarium vel utile præstitum infirmo.
+Just causes of this sort are, the
+hearing of confessions, the reading
+of cases of conscience drawn up for
+a Confessor, necessary or useful at- tendance on an invalid.
+The effect of a just cause is such,
+that anything from which motions
+arise may be not only lawfully
+begun, but also lawfully continued :
+and so the Confessor receiving those
+motions from the hearing of confessions, ought not on that account to
+abstain from hearing them, but has
+a just cause for persevering, providJusta causa facere potest ut opus
+aliquod, ex quo motus oriuntur, non
+tantum licite inchoetur sed etiam
+licite continuetur : et ita Confessarius ex auditione confessionis eos
+percipiens, non ideo ab auditione
+abstinere debet, sed justam habet
+perseverandi rationem, modo tamen
+ipsi motus illi semper displiceant,
+nec inde oriatur proximum pericu- ing, however, that they always dislum consensus.-Dens, tom. 1, pp.
+, 300.
+please him, and there arise not therefrom the proximate danger of consent. -Dens, v. 1, pp. 299, 300.
+Thus it appears to be a matter of course, that hearing confessions is a
+just cause for entertaining sensual motions. Dens explains "sensual
+motions" to be, " sharp tingling sensations of sensual delight shooting
+through the body, and exciting to corporeal pleasures." Now, if a lady
+appears modest, the Confessor is instructed that " that modesty must be overcome, or else he is authorized to deny her absolution." "Pudorem
+illum superandum esse, et nolenti denegandam esse absolutionem.” —De la
+Hogue de pæn. , p. 68.
+Attendance upon invalids !! is also a just cause for sensual motions.
+After reading this, who would marry a frequenter of the confessional ?
+Only think of allowing a wife or daughter to go alone to confession to
+such beastly sensualists, or of permitting such hideous monsters to enter
+their sick chamber, especially when they are recovering !
+Circa quæ specialiter examinari
+possunt adolescentes ætatis circiter
+viginti annorum, satis vegeti et mundani, vel potui dediti ?
+R. Circa peccata luxuriæ, primo
+per generales interrogationes et a
+longinquo : v. g. an pœnitens frequentet personas alterius sexûs ? Si concedat : an sint dicta quædam
+verba inhonesta ? Quid secutum ?
+&c. Si neget, potest inquiri : An
+aliquando vexetur inhonestis cogi- tationibus vel somniis ? Si affirmet,
+About what can young men be
+specially examined at the age of
+about twenty years, sufficiently vigorous and like men of the world,
+or given to drink ?
+Answer. About the sins ofluxury,
+first by general questions and from
+afar : for example, whether the penitent frequents persons of the other sex ? If he allows that he does,
+whether any improper words were
+said ? What followed, &c. If he
+answer in the negative, it can be
+asked, whether he is at any time
+ad interrogationes ulteriores progredi | tormented with improper thoughts or
+oportet.
+Eadem prudentiæ forma observabitur circa adolescentulam vel mulierem vane comptam. -Dens, tom. 6,
+p. 125.
+dreams ? If he say YES, it is fit to
+proceed to further questions.
+The same form of prudence shall
+be observed about a young girl, or a
+woman vainly decked. -Dens, v. 6,
+p. 125.
+In speaking of interrogating young men and women, Bailly uses almost
+the same words, viz. : —
+Prudens Confessarius quantum
+poterit pœnitentium fiduciam ore
+benigno adaugeat, a generalioribus
+ad specialiora, a minus turpibus ad
+turpiora procedat, nec exordium ducat a factis externis sed a cogitationibus ? An pœnitens inhonestas
+cogitationes non volveret animo inadvertenter ? Quale fuit istud desi- derium ? An motus illicitos non fuit
+expertus ?
+Si puella sit, interroganda erit
+an ornaverit se ut placeret hominibus ? An in hunc finem fuco usa fuerit ? An brachia, an humeros, an
+pectus denudaverit? An templa frequentaverit ut in limine vel fenestrâ sese ostenderet ut conspiceretur ?
+An cum aliis quid turpe dixerit, aut
+legerit, aut cantaverit ? An non
+cuipiam teneriori amore adhæreat ?
+An nihil ei circa se permiserit ? An
+oscula passa non sit ? Quod si ulterioribus interrogationibus detur locus, ministerium suum implebit Confessarius, sed prudenter admodum
+et circumspecte. -Bailly, tom. 7,
+p. 366.
+An quispiam voto castitatis obstrictus facit contra suum votum, si
+aliis personis liberis sit causa libidinis : v. g. si consulat aliis ut illi inter se fornicentur ?
+R. Peccat peccato scandali, et
+The prudent Confessor will endeavour, as much as possible, to induce his confidence by kind words,
+and then proceed from general to
+particular questions from less
+shameful to more shameful things ;
+not beginning from external acts,
+but from thoughts, such as, Has not
+the penitent been troubled, inadvertently as it were, with improper
+cogitations ? Of what kind was the
+thought indulged ? Did he expe- rience any unlawful sensations ?
+If the penitent be a girl, let her
+be asked-Has she ornamented herself in dress so as to please the male
+sex ? or, for the same end, has she
+painted herself ; or, bared her arms,
+her shoulders, or her bosom? Whether she has frequented church in
+order that she might show herself
+to be looked at in the porch, or at
+the window ? Whether in company
+with others she has spoken, read, or
+sung anything immodest ? Whether
+she is not attached to some one ?
+Whether she has not allowed him to
+take liberties with her? Whether
+she has not allowed him to kiss her ?
+But if opportunity shall offer for
+carrying the inquiry further, the
+Confessor will do his duty, but, however, prudently and cautiously.-
+Bailly, vol. 7, p. 366.
+Does any one bound by a vow of
+chastity act against his vow if he be
+the cause of lechery to others who
+are free from such vow; for instance,
+if he advise others to commit fornication with one another ?
+Answer. He is guilty of the sin
+fit reus fornicationis illorum ; verum- of scandal, and stands arraigned of
+tamen non videtur violare votum their fornication ; however, he does
+proprium mere ob fornicationem not seem to violate his own vow
+aliorum, si absit complacentia pro- merely on account of the fornication
+pria, quia non vovit servare castita- of others, if he feel no complacency
+tem alienam sed propriam, sicuti himself, because he has made no vow
+conjugatus id consulens non peccat to preserve the chastity of others, but contra fidem matrimonii sui. his own, just as a married man advising it does not sin against the
+faith of his matrimony !!!
+Obj. Vovens castitatem vovet non
+cooperari aut consentire ulli peccato contra castitatem.
+p.
+R. Id negatur. -Dens, tom. 4,
+.
+An Confessarius potest absolvere
+sponsam, dum cognoscit ex solâ confessione sponsi, quod sponsa in confessione reticeat fornicationem habitam cum sponso ?
+R. Varias reperio opiniones : La
+Croix, lib. 9, p. n. 1969, existimat
+sponsam non esse absolvendam, sed
+dissimulanter dicendum : Misereatur
+tui, &c. , ita ut ipsa ignoret sibi ab- solutionem negari.
+Prudentes Confessarii solent et
+statuunt regulariter inquirere ab
+omnibus sponsis, utrum occasione
+futuri matrimonii occurrerint cogitationes quædam inhonesta ? Utrum
+permiserint oscula et alias majores
+libertates ad invicem ex eo, quod
+forte putaverintjam sibi plura licere ?
+Cum verecundia soleat magis corripere sponsam, propterea solemus
+prius in confessione audire sponsum,
+ut sponsa postea confidentius exponat quod novit jam esse notum Con- fessario.
+Obj. He that makes a vow of chastity, vows not to co-operate
+with or consent to any sin against
+chastity.
+Answer. That is denied. -Dens,
+vol. 4, p. 377.
+Can a Confessor absolve a young
+woman betrothed in marriage, whilst
+he knows, solely from the confession
+of the betrothed husband, that she
+does not disclose in her confession
+the fornication she has been guilty
+of with her betrothed ?
+Answer. I find various opinions ;
+La Croix thinks that she ought not
+to be absolved, but that the Confessor
+should dissemble* and say Misereatur tui, &c. , so that she may not
+know that absolution has been denied
+her.
+Prudent Confessors are wont, and
+lay it down as a rule, regularly to
+ask all betrothed young women,
+whether from occasion of their approaching marriage there occurred
+to them any improper thoughts ?
+whether they permitted kisses and
+other greater alternate liberties, because perhaps they thought that
+greater freedoms were now allowed
+them ?
+And since the young woman is
+more under the influence of modesty,
+we are wont for that reason to hear
+the betrothed husband's confession
+first, that she may afterwards more
+confidently reveal to the Confessor
+what she knows to be known to him
+already.
+* Even when the priest acts in the capacity of God he may practise deception.
+Addunt aliqui sponsum, qui prius
+confitetur, posse induci, ut dicat
+sponsæ se peccatum illud aperte
+esse confessum. Post confessionem
+sponse id non licet amplius. -Dens,
+tom. 6, pp. 239, 240.
+Some divines add, that the betrothed husband, who makes his confession first, can be induced to tell
+her that he has openly confessed that
+sin. After the young woman's confession, that would be no longer in
+the Confessor's power. -Dens, v. 6,
+pp. 239, 240.
+We can assure our readers that the following extracts are from the
+MORAL THEOLOGY !!! of the celebrated Peter Dens.
+Quid est morosa delectatio ?
+R. Est voluntaria complacentia
+circa objectum illicitum absque voluntate implendi seu exequendi opus.
+-Dens, tom. 1 , p. 303.
+An licita est delectatio morosa de
+opere jure naturæ prohibito, sed sine
+culpâ formali hic et nunc posito, v. g.
+delectatio de pollutione nocturnâ in- voluntariâ ?
+R. Neg. quia objectum delectationis est intrinsecus malum, adeoque deliberata delectatio de eâ est mala.
+Multi tamen, ut Salmanticenses,
+Vasquez, Billuart, Antoine, &c. ,
+putant quod licet illicitum sit delectari de homicidio, ebrietate, &c. ,
+involuntarie commissis, illicitum tamen non sit, ob finem bonum, de
+pollutione mere naturali et involuntariâ delectari : vel affectu simplici et inefficaci eam desiderare.
+Hujus sententiæ etiam est S.
+Entonius, parte 2, tit. 6, cap. 5.
+Dicitur affectu simplici et inefficaci " quia si desideretur efficaciter, ita ut ex desiderio pollutio
+causetur, vel media ut eveniat adhibeantur, certum est juxta omnes
+quod sit peccatum mortale. Ratio
+horum Auctorum est, quod pollutio mere naturalis et involuntaria nullo
+jure prohibeatur : cum sit effectus
+mere naturalis, seu mera naturæ
+evacuatio, ut sudor, saliva, &c. , ac
+What is morose delight ?
+Answer. It is a voluntary complacence about an illicit object without a wish of performing or executing
+the work.-Dens, vol. 1, p. 303.
+Is morose delight allowed on a
+thing prohibited by the lawof nature,
+but here and now having taken place
+without a formal fault ; for instance,
+delight on nocturnal involuntary pol- lution ?
+Answer. No ; because the object
+of the delight is intrinsically bad ;
+and therefore deliberate delight respecting it is also bad.
+Although many think that it is
+unlawful to delight on homicide,
+drunkenness, &c. , involuntarily committed ; it is not unlawful, however,
+on account ofthe good end, to delight
+on merely natural and involuntary
+pollution, or to desire it with a
+simple and inefficacious affection. *
+Of this opinion also is Saint
+Antony, part 2, tit. 6, chap. 5.
+They say, "with a simple and
+inefficacious affection ;" because, if it
+be desired efficaciously, so as that
+the pollution be caused by the desire, or if means be employed that
+it may happen, it is certain, according to all, that it is a mortal sin.
+The reason of these Authors is,
+that pollution merely natural and
+involuntary is prohibited by no law;
+since it is a merely natural effect, or
+* What apure Saint ! -what does he consider is the " good end" to be gained ?
+proinde nequidem materialiter seu
+objective mala unde illam ut talem
+inefficaciter velle non est peccatum.
+-Dens, tom. 1, pp. 310, 11.
+a mere evacuation of nature, like
+sweat, saliva, &c.; and therefore it
+is by no means materially or objec- tively bad ; whence it is not a sin to
+wish for it inefficaciously as such.-
+Dens, v. 1, pp. 310, 11.
 ON REFUSING OR DENYING MARRIAGE DUTY.
+In omni peccato carnali circumstantia conjugii sit exprimenda in confessione.
-In omni peccato carnali circumstan-        In every carnal sin let the circum-
+An aliquando interrogandi sunt
+conjugati in confessione circa nega- tionem debiti ?
-tia conjugii sit exprimenda* in con-     stance of marriage be expressed in
+R. Affirmative : presertim mulieres, quæ ex ignorantia vel præ pudore peccatum istud quandoque reticent : verum non abrupto, sed prudenter est interrogatio instituenda :
+v. g. an cum marito rixatæ sint, quæ
-fessione.                                                confession.
+hujusmodi rixarum causa ; num
+propter talem occasionem maritis
-An aliquando interrogandi suntco%        Are the married to be at any time
+debitum negarint ; quod si deli
+quisse fateantur, caste interrogari
-,6                         THE CONFESSIONAL UNMASKED.
+debent, an nihil secutum fuerit continentiæ conjugali contrarium, v. g.
+pollutio, &c. -Dens, tom. 7, p. 149.
-jugati in confessione circa negationem     asked in confession about denying the
+Hinc uxor se accusans in confessione quod negaverit debitum interrogetur, an maritus ex pleno rigore
+juris sui id petiverit : idque colligetur
-debiti ?                                                   marriage duty ?
+ex eo, quod petiverit instanter, quod
+graviter fuerit offensus, quod aversionis vel alia mala sint secuta, de
-R. Affirmative : presertim mulieres,        Answer, Yes : particularly the
+quibus etiam se accusare debet, quia
+In every carnal sin let the circumstance of marriage be expressed in confession.
-quae ex ignorantia vel prae pudore pec-    WOMEN, who, through ignorance or
+Are the married to be at any time
+asked in confession about denying the marriage duty ?
-catum istud quandoque reticent : ve-     modesty, are sometimes silent on that
+Answer. Yes : particularly the
+WOMEN, who, through ignorance
-rum non abrupto, sed prudenter est     sin j but the question is not to be put
+or modesty, are sometimes silent on
+that sin ; but the question is not to be
-interrogatio instituenda : v. g. an cum     abruptly, but to be framed prudently :
+put abruptly, but to be framed prudently : for instance, whether they
+have quarrelled with their husbands
-marito rixatae sint, quae hujusmodi     for instance, whether they have quar-
+what was the cause of these quarrels-whether they did upon such
+occasion deny their husbands the
-rixarum causa ; num propter talem     relied with their husbands—what was
+marriage duty; but if they acknowledge they have transgressed, they
+ought to be asked chastely whether
-occasionem maritis debitum negarint :     the cause of these quarrels—whether
+anything followed contrary to conjugal continence, namely, POLLUTION,* &c.-Dens, v. 7, p. 149.
+Hence let the wife, accusing herself in confession of having denied
-quod si deliquisse fateantur, caste in-     they did upon such occasion deny
+the marriage duty, be asked whether
+the husband demanded it with the
-terrogari debent, an nihil secutum    their husbands the marriage duty ;
+full rigour of his right ; and that
+shall be inferred from his having
-fuerit continenti« coniugali contrari-     but if they acknowledge they have
+demanded it instantly, from his having been grievously offended, or
+* The following is a tolerably minute description, considering that the author was sworn to celibacy from early youth :
-urn, v. g. pollutio, &c.—Dens, v. 7,     transgressed, they ought to be asked
+·-
+Notatur, quod pollutio in mulieribus quandoque possit perfici, ita ut semen earum non effluat extra membrum genitale; indicium istius allegat Billuart, si scillicet sentiat seminis resolutionem cum
-p. 149.                                                   chastely whether anything followed
+magno voluptatis sensu, qua completa passio satiatur. -Dens, tom. 4, p. 380.
+It is remarked that women maybe sometimes guilty of imperfect pollution, even
-contrary to conjugal continence,
+without a flow of their semen to the outside ofthe genital member (the passage),
-namely, pollution,* &c.—Dens, v.
+of which Billuart alleges a proof:-If, for
-, p. 149.
+instance, the woman feels a loosening of the semen, with a great sense of pleasure,
+which being completed, her passion is satiated.-Dens, v. 4, p. 380. , p.
-Hinc uxor se accusans in confes-        Hence let the wife, accusing herself
+fuit eorum causa : contra si confiteatur rixas vel aversiones adversus
-sione quod negaverit debitum interro-     in confession of having denied the
+maritum interrogari potest ; an debitum negaverit ? -Dens, tom. 7,
+p. 150.
-getur, an maritus ex pieno rigore juris     marriage duty, be asked whether the
+from aversion or any other evils
+having followed, of which she ought
-* The following is a tolerably minute description, considering that the
+also to accuse herself, because she was the cause of them. On the
-author was sworn to celibacy from early youth :—
+other hand, if she confess that there
+exist quarrels and aversions between
-Notâtur, quod pollutio in mulieribus It is remarked that women may be
+her and her husband, she can be
-quandoque possit perfìci, ita ut semen sometimes guilty of imperfect pollu-
+asked whether she has denied the
-earum non effluat extra membrana tion, even without a flow of their
+marriage duty.-Dens, v. 7, p. 150.
-genitalej indicium istius allegat Bil- semen to the outside of the genital
+Thus, if a married woman confesses, that in sulk, or whim, or for any
-luart, si scillicet sentiat seminis reso- member (the passage) of which Bil-
+other reason, she has not rendered due benevolence, she is compelled to
-lutionem cum magno voluptatis sensu, luart alleges a proof :—If, for instance,
+give the Confessor a full, true, and particular account of the way in which
-qua completa passio satiatur.—Dens, the woman feels a loosening of the
+her husband insisted upon his right, viz . , whether in anger and with
-torn. 4, p, 380.                                       semen, with a great sense of pleasure,
+threats, or with entreaties and coaxing endearments. In this manner the
+Confessor not only ferrets out the most secret acts of the married, but also
-which being completed, her passion is
+ascertains, whenever he chooses, what is the peculiar mettle of the husband
-Satiated.—-Dens, v. 4, p. 380.
+and disposition of the wife.
+The following passages from the " Moral Theology" of Bailly, the reader
-THE CONFESSÏONAL UNMASKED.                         97
+will perceive, are almost word for word the same as those selected from Dens on the same subject :-
+An teneantur conjuges reddere debitum ?
-sui id petiverit : idque colligetur ex eo, husband demanded it with the full
+R. Eos teneri sub peccato mortali ; quia res est per se gravis ;
-quod petiverit instanter, quod graviter rigour of his right ; and that shall be
+cum inde nascantur rixæ, odia, dis- sensiones. Dum vel expresse vel
-fuerit offensus, quod aversionis vel inferred from his having demanded it
+tacite exigitur, dum petitur verbis
-alia mala sint secuta, de quibus etiam instantly, from his having been grie-
+vel signis (inquit S. Thomas).
-se accusare debet, quia fuit eorum vously offended, or from aversion or
+Bailly, tom. 4, p. 483.
-causa : contra si confiteatur rixas vel any other evils having followed, of
+Dixi autem Io. utrumque conjugem teneri ; in éo enim pares sunt
-aversiones adversus maritum interro- which she ought also to accuse her-
+ambo conjuges, ut patet ex verbis Apostoli.
-gari potest -, an debitum negaverit ?— self, because she was the cause of
+Dixi 20. eos teneri sub peccato
-Dens, torn. 7, p. 150.                             them. On the other hand, if she
+mortali quia res est per se gravis,
+cum inde nascantur rixæ, odia dissensiones parsque debito fraudata
-confess that there exist quarrels and
+incontinentiæ periculo exponatur :
-aversions between her and her hus-
+quod lethale est. Hinc Parochus
-band, she may be asked whether she
+aut per se in Tribunali Pœnitentiæ,
-has denied the marriage duty.—Dens,
+aut saltem, et quidem aliquando
-v. 7, p. 150.
+prudentius, piæ matris ministerio,
+edocere debet sponsos et præsertim
-In this manner the Confessor not only ferrets out the most secret acts of the
+sponsas, quid in hac parte observan- dum sit. Cum vero mulieres ejusmodi paccata in confessione sacramentali, præ pudore aut ignorantia
-married, but also ascertains, whenever he chooses, what is the peculiar mettle
+non raro reticeant, expedit aliquando
-of the husband and disposition of the wife. Indeed, under direction of these
+Are married persons bound to
-Priests, in case the husband is inclined to heresy, the wife is obliged to refuse
+render the marriage debt ?
+Answer. They are bound under
-------as long as the husband is contumacious. But if she has "longings," she
+pain of mortal sin, because the matter is of itself important, since from
+thence arise quarrels, hatreds, dissensions. It must be rendered when
-is solicited to go to the Priest. We have two cases in point before our mind
+it is required expressly or tacitly,
-while we write.—See Western Daily Mercury, Aug. 31, 1866.
+when sought after by means of words
+or signs (saith St. Thomas) .
-ON THE CARNAL SINS WHICH MAN AND WIFE COMMIT WITH ONE
+But I have said that each is
-ANOTHER.
+bound ; for in this affair both man
+and wife are equal, as is clear from
-Certum est, conjuges inter se pee-        It is certain that man and wife
+the words of the apostle.
+I have said in the second place,
-care posse, etiam graviter contra vir-     may sin grievously against the virtue
+that they are bound under mortal
+sin, because it is a weighty affair in
-tutem castitatis, sive continenti«,     of chastity, or continence, with re-
+itself, since it is the active cause of
+quarrels, hates, dissensions, and
-ratione quarundam circumstantiarum :     gard to certain circumstances relating
+since the party defrauded of duty is
+exposed to the danger of incontinence, which is a deadly sin ; hence
-in particular! autem definire, quae sunt     to the use of their bodies 5 but tb
+the Parish Priest, either himself
+personally in the Tribunal of Penance (the Confessional) , or at
-mortales, quae solum veniales, perob-     define particularly what are mortal,
+least, and sometimes more prudently, by the agency of a pious
+matron, ought to inform married
-scürum est, nee eadem omnium sen-     what only venial, is a matter of very
+persons, and particularly married
-tentiaj ut vel ideo solicite persuaden-     great difficulty; nor are all writers of
+de iis illas interrogare, sed caute et
+prudenter, non ex abrupto : v. g.
-dum sit conjugatis, ut recordentur se    one opinion on the subject ¿ so that,
+inquiri potest an disidia fuerint inter
+eam et conjugem, quæ eorum causæ,
-esse filios Sanctorum, quos decet in     even on that account the married
+qui effectus, an propterea marito
-o
+denegaverit quod ex conjugii legibus
+ei debetur.-Bailly, Tract. de matrimo., p. 482.
-THE CONFESSIONAL UNMASKED.
+| women, of what they should observe
+with respect to this matter. But
-sanctitate conjugali filios procreare, ought to recollect that they are the
+since women, through modesty or
-Quidam auctores circumstantias circa children of the saints, and should
+ignorance, not unfrequently conceal sins of that sort in sacramental
-actum conjugalem praecipue observan- therefore beget children in conjugal
+confession, it is expedient sometimes
-das, exprimunt his versibus :—              sanctity. The circumstances which
+to interrogate them concerning those
+sins, but cautiously, prudently, not
-" Sit modus, et finis, sine damno, are chiefly to be observed in the con-
+abruptly for instance, it may be asked whether there have been any
-solve, cohaere.                               jugal act, some authors express in the
+dissensions between her and her
-Sit locus et tempus, tactus, nee following words :—■
+husband- what was the cause- and
+what the effect of them-whether
-spernito votum."                               [These investigations conducted by
+she has on that account denied to
+her husband what is due to him by
-Ergo debet servari modus, si ve situs, priests with married men and women
+the laws of marriage ? -Bailly, vol.
-qui dupli citer invertito, imo. ut non are much too filthy for translation,
+, p. 482.
-servetur debitum vas, sed copula ha- It is sufficient to say that we are told,
+He then gives thirteen reasons for excusing the parties from paying
-beatur in vase praepostero, vel quo- in another part of the same volume,
+the marriage debt. We shall quote only two or three of them, viz.:—
-cumque alio non naturali : qúod sem- that the wicked wretch who invades
+Si exigens remisse petat.
-per mortale est spectans ad sodomiam his father's bed, and commits incest
+Si petens sit in ebrietate vel
-minorem, seu imperfectam, idque with his step-mother, is not so guilty
+amentia.-Bailly, tom. 4, p. 485.
-tenendum contra quosdam laxistas, in the eyes of the Church as the man
+Si conjux unus, sæpius ac immoderate petat !!!
-sive copula ibi consummetur, si ve who circulates the Bible. The latter
+Debitum nec reddi potest nec
-tantum incohetur consummanda in ct is excommunicated with an excom-
+peti in loco publico, nec coram liberis , aut domesticis ; nec eo modo,
-vase naturali.                                         munication reserved to the Supreme
+qui sit contra naturam.-Bailly, tom.
+, p. 486.
-Pontiff j whilst the offence of the
+If the party demanding asks it
-former does not constitute even a
+carelessly !!
-reserved case. —te Incestus privigni
+If the party demanding be drunk
-cum noverca non reservatur. (Vol.
+or mad. -Bailly, vol. 4 , p. 485.
-p. 287.) Nothing is so " atrocious "
+If one party demands too often
-as Protestantism—neither incest nor
+and immoderately.
-sodomy. What say our Judges and
+The debt can neither be paid nor
-Magistrates to this ?]
+demanded in a public place, nor before children or domestics !!! nor in
+that manner which is contrary to
-Modus sive situs invertitur, ut ser- Manner or posture is inverted,
+nature.-Bailly, vol. 4, p. 486. Dub- lin edition .
-vetur debitum vas ad copulam a natura though the connection takes place in
+He goes on to ask as to " When wives are excused from rendering payment of the aforesaid debt ? " viz :-
-ordì natu ra, ν. g. si fìat accedendo a the vessel appointed by nature for
+An frequentes abortus a readitione debiti mulierem eximant ?
-praepostero, a latere, stando, sedendo, that purpose ; for instance, if it be
+:-
-vel si vir sit succubus. Modus is done from behind, or when the parties
+Do frequent abortions exempt the
-mortalis est, si inde suboriatur pericu- are on their sides, or standing, or
+woman from rendering the debt ?
-lum pollutionis respectu alterius, sive sitting, or when the husband lies
+Can the debt be lawfully demanded, or at least rendered, at the
-quando pericu lum est, ne semen per- underneath. This method of doing
+An temporibus menstrui fluxus,
+puerperii et gravitatis debitum licite
-THE CONFESSIONAL UNMASKED.                        99
+peti aut saltem reddi protest ? "- time of the monthly terms, childp
+birth, or pregnancy? . 487.
-datur, prout saepe accidit, dum actus it is a mortal sin, if there should there-
+An justa sit debitum denegandi
-exercetur stando, sedendo, aut viro from arise to either party a. danger of
+causa, quod proles a muliere ablactatur ? -Bailly, tom. 4, pp. 486,
-succumbente -, si absit et sufficienter pollution, or of losing the seed, a
+, 9. Dublin edition.
-praecaveatur istud periculum, ex com- thing which often happens* when
+Is it a just cause for refusing the
-muni sententiâ id non est mortale : the act is performed standing, or sit-
+debt because the woman is suckling
-est autem veniale ex gravioribus, cum ting, or the husband lying under-
+the offspring ? -Bailly, vol. 4, pp.
-sit inversi o ordinis naturae ; estque neathj but if that danger be suffi-
+, 7, 9, Dublin edition.
-generatim modus ille sine causa tali- ciently guarded against, it is not, in
+He next proceeds with a few Miscellaneous Estimates, such as :—
-ter coeundi graviter a Confessariis the common opinion of Divines, a
+An licitum sit conjugibus matrimonio utentibus optare non inde
-reprehendendus : si tarnen ob justam mortal sin ; yet it is one of the
+oriri prolem ?
-rationem situm naturalem conjuges weightier sort of venial sins, since it
+Is it lawful for married persons
-immutent, secludaturque dictum peri- is an inversion of the order of nature ;
+using matrimony to wish that thence offspring should not be born ?
-culum, nullum est peccatum, ut die- and in general, that method of thus
-turn est in numero 48.                           coming to coition must, when with-
+An liceat matrimonii usum petere
+propter vitandam compartis incontinentiam ?
-out sufficient cause, be severely cen-
+An licitum sit matrimonio uti
-sured by the Confessors. If, however,
+propter voluptatem? -Bailly, tom.
-man and wife, for some just reason,
+, p. 481 .
-change the natural posture, and if the
+Per accidens ejus modi intemperantia potest esse lethalis :-I. Si
-aforesaid danger (of losing the seed)
+immoderata sit, ac noceat valetudini
-be avoided, there will be no sin, as
+sive exigentis debitum sive reddentis.
-has been said in number 48.
+. Si conjux aliam, non conjugem
+intendit, ut expresse docet S. Thomas,
-Minuitur periculum perdendi se- The danger of losing the seed is
+in 4 dist. 31, quest, 2. art. 3. 3. Si
-men, si verum sit,quod dicunt Sanchez, lessened, if that be true, which is said
+ita frequens sit, ut impediat tempora,
-Billuart, et Preinguez, scilicet quod in by Sanchez and others, to wit, that
+quæ debentur orationi, ut apertis
-matrice sit naturalis vis attractiva the womb has a natural power of
+verbis tradit Augustinus. -Bailly,
-seminis, ut in stomacho respectu cibi, attraction with respect to the seed, as
+tom. 4, p. 482.
+Si constet alterum conjugem esse
-the stomach has with respect tò meat.
+adulterum potest pars innocens parti
+adulteræ debitum denegare ?-Non
-Debet finis esse legitimus; de quo The "end" ought to be legi-
+potest conjux conjugi adultero debitum denegare, si ejusdem criminis
-et quomodo ratione finis peccari pos- tímate ; concerning which, and
+ille reus sit quia tunc est compensatio ; quinimo nec idem potest pars
-sit, dictum est Num. 51 et sequent!« in what manner the parties may
+innocens, si injuriam condonaverit ;
-bus.                                                       commit sin with regard to the end,
+e. g. debitum sponte reddendo vel
+alia amoris conjugalis signa exhibendo.-Bailly, tom. 4, p. 485.
-* Often happens ! How do these purient "Divines " know ?
+Is it permitted to demand the use
+of matrimony, for the purpose of
-THE CONFESSIONAL UNMASKED.
+avoiding incontinence in the part- ner ?
+Is it lawful to use matrimony
-we have treated in No. ¿i, and those
+solely for pleasure ?-Bailly, vol. 4,
+p. 481. Dublin edition.
+By accident intemperance of this
+kind may be a deadly sin : -1. If
+it be immoderate and injures the
+health of either party. 2. If the
+married party intends another and
+not their own partner !!! as St. Thomas expressly teaches. 3. It
+it be so frequent as to interrupt the
+time due to prayer, as St. Augustine openly maintains. -Bailly, v.
+, p. 482. Dublin edition.
+*
+If it be manifest that one of the
+married parties be guilty ofadultery,
+can the innocent refuse the debt to
+the guilty party ?—A married party
+cannot refuse the debt to the one
+guilty of adultery, if that party be
+guilty of the same crime because
+then there is compensation ; neither,
+moreover, can the innocent party do
+the same (viz. , refuse) if the injury
+has been pardoned-as, for example,
+by spontaneously rendering the debt,
+or by exhibiting other signs of conjugal love. -Bailly, vol. 4, p, 485.
+Liguori enters more fully into this subject, and apparently with great
+familiarity. We shall now give a few extracts from his works, viz :-
+Hic quæritur I. An aliquando
+vir teneatur petere. Per se loquendo, non tenetur petere : tenetur
+vero per accidens, nimirum si uxor
+tacite exigat ; puta si ostendat aliquod indicium, quo tacitam petitionem significet ; quia in mulieribus
+ob innatam etiam verecundiam talia
+signa habentur pro vera petitione.
+Ita communiter Sanch. lib. 9. d. 2.
+n. 3. et alii universe ex divo Thoma
+Suppl. 3. q. 64. art. 2. ubi : Quando
+:-
+Here it is asked, 1st, Is the
+husband sometimes bound to demand the debt ? Speaking of itself,
+he is not bound to demand ; but he
+is by accident bound, namely, if the
+wife should tacitly require it, for
+instance, if she shows some token, by
+which she signifies a tacit demand ;
+because in the case of women, on
+account of their innate modesty,
+such signs are held in the place of
+real demand. Thus commonly
+The two last peculiarities must have been confined to the age and clime in which each of these saints flourished. In this country, at all events, these interrup- tions of the Augustine age are rather unusual.
+vir percipit per aliqua signa, quod | Sanchez, &c. , universally hold from uxor vellet sibi debitum reddi, sed St. Thomas, where he says, " When
+propter verecundiam tacet . . tenetur the husband perceives from any
+reddere. E converso, recte dicit San- signs that the wife wishes the debt
+chez n. 5. cum Soto et Palao, ex to be paid, but on account of her
+eodem D. Thom. in 4. d. 32. q. modesty is silent, he is bound to unic. art. 3. ad 2. non teneri pay the debt." On the contrary,
+mulierem reddere viro, nisi hic ex- Sanchez, &c. , rightly say, according
+presse petat : cum enim non pudeat to the same St. Thomas, that the
+viros expresse exigere, bene possunt wife is not bound to pay the debt to
+uxores præsumere quod viri expresse the husband unless he expressly
+non petentes nolint ipsas obligare ad demands it, for since the husbands
+petendum ; imo ego sentio, nec posse, are not ashamed expressly to dequia nequit maritus obstringere mu- mand, wives may well presume that
+lierem, ut cum tanta sua erubescen- husbands not expressly demanding
+tia debitum petat. Recte tamen are unwilling to oblige the wives to
+excipit Sanch. 1. c. cum S. Antonin. demand ; nay, I am of opinion that Nav. Sylv. et Manuel, nisi talis they are not able, inasmuch as the
+erubescentia potius præsumatur ali- husband cannot bind the wife to
+quando (quod ceterum raro accidit) demand it, with all her blushing
+esse ex parte viri, quam feminæ ; modesty. It is, however, rightly
+puta si illa esset maximæ auctoritatis, excepted by Sanchez, and others,
+aut feræ conditionis, et vir valde unless such bashfulness (but which
+pusillanimus ac verecundus. Regu- seldom happens) should be presumed lariter tamen, bene subdit Sanch. to be on the part of the man, rather
+non tenetur uxor reddere, nisi evi- than that of the woman, as for
+denter ei constet de hac pusillani- instance, if she happened to possess
+mitate et pudore mariti. -Liguori, greater authority (that is, wear the
+tom. 6, n. 928. breeches) or be of a fierce disposition, and the husband should happen
+to be very pusillanimous and bashful.
+But Sanchez very properly suggests,
+that, as a general rule, the wife is
+not bound to pay the debt, unless
+this pusillanimity and shame on the
+part of the husband are very evident
+to her. Lig. vol. 6, n. 928.
+Quærit. II. An uxor teneatur aliquando petere debitum. Certum
+est primo, ordinarie non teneri uxorem ad petendum, quia hoc est
+mulieribus notabiliter inverecundum.
+Certum secundo, quod, cum alter
+conjux est in periculo incontinentiæ,
+tam vir quam uxor teneatur petere
+ad liberandum alterum a periculo.
+Ita communiter Pontius 1. 10. c. 2.
+num. 3. Sanch. 1. 9. d. 2. n. 9.
+cum Soto, Adr, etc. ac Boss. c. 1.
+n. 17. cum Filliuc. Henr. etc. Sed
+dubium fit, an teneatur uxor tunc
+It is asked, 2nd, Whether the wife
+is sometimes bound to demand the
+debt. It is certain, in the first place,
+that the wife is not ordinarily bound
+to demand the debt, because this is
+notoriously immodest on the part of
+women. It is certain, in the second
+place, that when either husband or
+wife is in danger of incontinence,
+they are both equally bound to demand the debt, in order to free the
+other from the danger,
+Thus commonly Pontius, &c. , think. But it
+becomes a doubt whether the wife
+petere ex caritate, vel ex justitia. be in that case bound to demand it
+Prima sententia, quam tenent Pont. from charity or from a sense of jus1. c. et Boss. n. 21. cum Led. Henr. tice. The first opinion, which is
+Diana et P. Soto dicit teneri ex held by Pontius, &c . , declares they
+justitia. Ratio, quia cum tenean- are bound so to do from a sense of
+tur conjuges servare bonum fidei, justice. The reason is, because
+quando alter est in periculo incon- married parties are bound to observe
+tinentiæ, tunc esto non petat alter, good faith when one is in danger of
+ipsa tamen necessitas petit, ut bo- incontinence ; in that case, although
+num fidei servetur vitando alterius the other does not demand, still
+incontinentiam ; ideoque tunc potius necessity itself requires that good.
+est redditio, quam petitio debiti. faith should be observed in avoiding
+Confirmatur exemplo : si enim medi- the incontinence of the other, and
+cus teneatur ex contractu moderi therefore in that case it is a renderægroto, tenetur ex justitia exhibere ing rather than a demanding of the
+ei medicinam, quamvis ille non debt. This is confirmed by example
+petat. Secunda vero sententia, quæfor if a physician is bound by
+videtur probabilior : et quam tenent contract to heal the sick, he is bound
+Sanchez dict. d. 2. num 7. cum. Pal. in justice to offer him medicine alet Durando, ac Con. apud Boss. n. though the patient may not demand
+, dicit teneri tantum ex caritate. it. But the second opinion, which
+Ratio, quia, ubi nulla est petitio seems more probable, and which is
+alterius conjugis expressa vel tacita, maintained by Sanchez, &c. , affirms
+nulla adest obligatio justitiæ ad that they are bound only by charity.
+reddendum. Ad bonum autem fidei The reason is, that when there is no
+matrimonii spectat quidem, ut con- petition, express or tacit, on the
+jux non adulteretur, non vero ut part of either, there is no obligation
+avertat alterum ab adulterio ; licet of justice to pay the debt. But it
+enim hoc etiam quodammodo per- belongs indeed to the good faith of
+tineat ad bonum fidei, non tamen matrimony, that the husband should
+ita pertinet, ut stricte obliget ex not commit adultery, but not that he
+justitia ad petendum : ideo a D. should avert the other from adulThoma hujusmodi petitio non dicitur tery ; for although this also may
+absolute redditio, sed quædam red- some measure pertain to good faith,
+ditio debiti ; et hoc adducit S. it does not, however, so far pertain
+Doctor tantum ad excusandum pe- that it should strictly oblige from a
+tentem, si petat ad vitandam incon- sense of justice to demand ; and on
+tinentiam in altero, non vero ad that account a demand of this kind is
+obligandum ut petat. Nec obstat not said by St. Thomas to be absoexemplum medici ; medicus enim lutely a rendering but only a certain
+tenetur utique præbere medicinam rendering of the debt ; and this is
+infirmo non petenti, quia, ex con- adduced by the holy Doctor only to
+tractu se obligavit ad eum curan- excuse the party demanding, if he
+dum : conjux autem se obligavit ad demands it in order to avoid inconnon frangendam fidem, non vero ad tinence in the other, but not to oblige
+impediendum alterum quominus him to demand it. Nor does the
+fidem frangat. Ex hac sententia instance of the physician militate
+infertur quod conjux, cum non tene- against this, for the physician is
+atur ex justitia, sed tantum ex cari- bound, as it were, to supply meditate eo casu ad petendum, non tene- cine to the sick man, although not
+atur petere cum magno incommodo ; demanding it, because according to
+in
+"
+hinc probabiliter tunc excusatur uxor
+a petendo, si in hoc magnam verecundiam subire deberet. -Lig. tom.
+, n. 929.
+his contract he has bound himself
+to cure him ; but the married party
+has bound himself only not to break
+his own contract, but not to prevent
+the other from violating his or her
+contract. From this opinion it is
+inferred, that the married party,
+since he is not bound by justice, but
+only by charity, in that case to make
+the demand, is not bound to demand
+at great inconvenience ; hence then,
+probably, the wife is excused from
+making the demand, if in this she is
+obliged to suffer from great bashfulness.-Lig. vol. 6, n. 929.
+It is asked, 3rd, Whether a husband prohibited from demanding by
+reason of a vow, or of affinity, or
+spiritual kindred contracted after
+matrimony, can, at any time, lawfully demand the debt ? This is
+commonly admitted by divines, together with Sanchez, &c. , if there
+should exist any danger of incontinence in the other partner. Nay, it
+is said by Boss, &c. , that they are
+then bound, inasmuch as this obli- gation arises from the very institution of marriage. The same thing
+is also commonly admitted by
+St. Thomas, &c. , viz. , that the husband, although prohibited, may make the demand if the other requires it by signs ; namely (as says
+St. Thomas) , when the woman is
+bashful, and the husband perceives
+her desire concerning the rendering
+of the debt. For then the husband,
+although debarred, may offer himself,
+because it is then better to pay the debt than to ask it. But how often
+can it be lawful for him to offer
+himself ? Sanchez and others say
+that this is allowable four times in a
+month. But with more propriety,
+Boss, and the same Sanchez, &c. ,
+say, that that is to be considered
+"Quærit. III. Anconjux prohibitus
+a petendo ratione voti, vel affinitatis,
+aut cognationis spiritualis post matrimonium contractæ, possit quandoque licite exigere debitum ? Id
+admittunt communiter DD. cum
+Sanchez 1 , 9. d . 7, n. 5 ( qui citat
+J. Andr. Præpos . Adrian, Victor.
+etc. ) si adsit periculum incontinentiæ
+in altero conjuge. Imo dicunt Boss.
+c. 1. n. 261 , et Idem Sanch. n. 11.
+cum Sot. Henr. Palac. Angles. etc.
+tunc teneri petere, quia hæc obligatio oritur ex ipsa institutione ma- trimonii. Idem admittunt etiam
+communiter S. Thom. in 4. d. 38.
+q. 1, a. 3. q. 2. ad 4. Boss. c. 1. n.
+, et idem Sanchez d. 8. n. 1. cum
+Sa, Syl. Ang. Turrecr. Henr. Led.
+etc. posse conjugem impeditum
+petere, si alter interpretative exigat,
+nempe quando mulier (ut ait
+Thomas) verecunda est, et vir sentit
+ejus voluntatem de debiti redditione.
+Tunc enim potest conjux impeditus
+se offerre, quia tunc potius est reddere, quam petere. Quoties autem
+liceat ei se offerre ? Led. apud
+Sanch. dicit hoc licere quater in mense ; sed melius Boss. num. 260.
+et idem Sanch. cum Victoria, dicunt
+id ex circumstantiis esse pensandum,
+nempe ex majori vel minori propen- according to circumstances, namely,
+sione alterius ad venerem. Censent
+autem idem Boss. n. 263, et Sanch.
+n. 2. cum Angel. non licere marito
+according to the greater or lesser
+propensity of either to venereal pleasures. But Boss, &c. , think that it
+voto impedito se ad coitum offerre,
+quando uxor ei concessit licentiam
+vovendi castitatem, quia tunc censetur ipsa cessisse jure suo, nempe
+quod vir in ejus gratiam debitum
+petat ; nisi (excipiunt Sanch. et
+Bossius, contra Coninck. et Pal. )
+uxor esset in periculo incontinentiæ,
+quo casu dicunt quod vovens teneatur
+petere ex obligatione orta, ut supra
+dictum est ex ipsa institutione ma- trimonii.
+is not lawful for a husband, while
+prohibited by a vow, to offer himself
+for copulation, since the wife had
+conceded to him permission to vow
+chastity, because then she is herself
+considered to have ceded her rights,
+that is, that the husband should demand the debt on her account;
+unless (as is excepted by Sanchez,
+&c. ) the wife were in danger of incontinence ; in which case, say they,
+the party vowing is bound to demand
+from the obligation arising from the
+very institution of marriage itself.
+"An autem liceat petere conjugi But is the husband thus debarred
+impedito si ipse sit in periculo in- permitted to demand, if he himself
+continentiæ ? Affirmant Viguerius, is in danger of incontinence ? This
+et Quintanady, apud Boss. num. is affirmed by Viguerius and others,
+. maxime si ille esset impeditus more especially if he should be de- ratione affinitatis vel cognationis barred by reason of affinity, or spispiritualis, et commode non posset ritual relationship, and a dispenhaberi dispensatio, essetque pericu- sation could not conveniently be lum in mora, quia lex ecclesiastica had, and there should be danger in in tanto discrimine non obligat. Negant vero Sanch. num. 7. cum
+Guttier et Covarr. Bossius n. 262.
+cum Coninck. etc. quia periculum
+incontinentiæ est quidem justa causa dispensandi, non autem coeundi.
+Sed prima sententia respectu ad impedimentum ab Ecclesia impositum,
+mihi non videtur improbabilis, si revera dispensatio brevi obtineri nequeat, et magnum periculum sit in
+mora."-Lig. tom. 6, n. 930.
+delay, because in so great an emergency the ecclesiastical law is not
+obligatory. But this is denied by
+Sanchez, &c. , because danger of incontinence is indeed a just cause of
+dispensation, but not of copulating.
+But the first opinion, in respect to
+the impediment imposed by the
+Church, does not seem to be improbable, if in reality a dispensation
+cannot be obtained in a short time,
+and there should be great danger in
+delay. Lig. vol. 6, n. 930.
+ON THE SIN OF
+Variis modis peccari potest contra
+bonum prolis, scilicet, Imo, peccant
+viri, qui committunt peccatum Er et
+Onan, quos quia rem hanc detestabilem fecerunt, interfecit Dominus.
+-Genesis. 38.
+ndo. Peccantuxores, quæ potionibus fœtus conceptionem impediunt,
+aut susceptum viri semen ejiciunt.
+vel ejicere conantur.-Dens, tom. 7,
+p. 147.
+D
+ER AND ONAN.
+Sin can in various modes be committed against the good of the offspring. Firstly, the men sin who
+commit the sin of Er and Onan,
+whom, because they did this detestable thing, the Lord slew. -Gen. 38.
+Secondly, the wives sin who prevent the conception of the fœtus
+with potions, or eject, or endeavour
+to eject, the seed received from the man.-.-Dens, v. 7,, p. 147.
+Notent hic Confessarii, quod
+conjugati, ne proles nimium multiplicetur, aliquando committunt detestabilem turpitudinem, in similitudinem Er et Onan, circa quod
+peccatum examinandi sunt.-Dens,
+tom. 7, p. 153.
+Quær. III. an peccant mortaliter
+conjuges, si incœpta copula cohibeant seminationem.
+R. Si conjuges amboin hoc consentiunt, nec adsit periculum seminandi extra vas, id per se loquendo non est
+mortale ; illa enim penetratio vasis
+feminei tunc reputatur instar tactus
+verendorum, qui inter conjuges permittitur, vel saltem non est mortalis,
+secluso periculo pollutionis. Ita
+communiter S. Anton. 3. p. tit. 1 , c.
+§ 6. Pont. 1. 10, c. 11. num. 9.
+Less 1. 4, c. 3, n. 55. Sporer num.
+. Salm. c. 15, num. 82, cum
+Aversa, et Dic. Bos. c. 9, n. 58, cum
+Fill. Hurt et Perez, ac Sanch. lib. 9 .
+d. 19, n. 3, cum Pal. Cajet. Ang.
+Sa, Arm. Tasi. etc. Dixi 1, si ambo
+consentiunt; nam, si alter se retrahit sine alterius consensu, certe graviter peccat, ut dicunt omnes AA.
+præfati. Dixi 2, per se loquendo ;
+nam sapienter advertit Sanchez 1. c.
+cum Veracrux, id ordinarie esse mortale quia ordinarie adest periculum
+ex tali retractioni effundendi semen,
+nisi conjuges experti sint oppositum ;
+quo casu tamen puto nullo modo
+posse eos excusari saltem a veniali,
+quidquid dicat Sanch. ib. cum aliis.
+Si vero femina jam seminaverit,
+vel sit in probabili periculo seminandi, non potest quidem vir data
+opera, a seminatione se retrahere,
+sine gravi culpa, quia tunc ipse
+est causa, ut semen uxoris prodigatur, communiter dicunt S. Anton. 1. c. Salm. n. 81. cum Caj.
+Anj. Sa, et alii passim. Hoc tamen
+non erit ita intrinsece malum, ut
+aliquo casu permitti non possit, puta
+Here let the Confessors take
+notice, that the married, lest their
+children should multiply too fast,
+sometimes commit a detestable turpitude like that of Er and Onan,
+about which sin they are to be ex- amined.-Dens, v. 7. p. 153.
+It is asked, III. , whether married
+persons sin mortally, if, after having commenced the act of copulation,
+they refrain from spending?
+Answer. If both parties consent,
+and there be no danger of spending
+outside the vessel, that, speaking of
+itself, is not a mortal sin-for such
+entrance into the female vessel is
+then considered in the same light as
+touches of the private parts, which
+are permitted among married persons, or at least is not mortal `sin,
+the danger ofpollution being avoided.
+Thus, generally, St. Antoine, &c.
+I have said, first, if both parties
+agree ; for, if one withdraws without
+the consent of the other, he certainly
+sins grievously, as is asserted by all
+the above cited authors.
+I have said, secondly, speaking of
+itself, (for it is wisely observed by
+Sanchez, &c. ) that this is ordinarily mortal sin, because generally
+from such withdrawal there is danger
+of spilling the seed, unless the contrary has been experienced by the
+married parties ; in which case, however, I think that they can in no way
+be excused, at least from venial sin,
+whatever may be said by Sanchez and others.
+But, if the woman has already
+spent, or is in probable danger of
+spending, the husband cannot indeed
+withdraw himself from spending
+without heinous sin, because in that
+case he himself is the cause that the
+seed of the wife is wasted, as is generally said by St. Antoine, &c. This,
+however, will not be so intrinsically
+bad, that it cannot, in any case, be
+permitted : for instance, if the man
+si vir desisteret a copula ob periculum mortis, vel scandali aliorum,
+tunc enim licite potest se retrahere
+etiam cum periculo pollutionis, quia
+hæc per accidens, et præter intentionem eveniret, et contra non tenetur cum periculo tanti damni generationem procurare. Ita communiter
+Sanchez d. num. 4. Pal. num. 5.
+Salm. n. 81 , cum Cajet Dicast. Henr.
+Hæc sunt certa apud omnes.
+Si autem vir jam seminaverit, dubium fit, an femina lethaliter peccet,
+si se retrahat a seminando ; aut peccet lethaliter vir non expectando seminationem uxoris. Prima sententia affirmat, et hanc tenent Aversa,
+et probabilem putat Diana pte.
+, tr. 14. r. 37, atque videtur cohærere Tabien et Arm, apud Sanch. 1 .
+. d, 19, n. 5, dum indistincte dicunt
+esse mortale, si altero seminante conjux a seminatione se retrahit. Ratio,
+quia, ut aiunt, etiam semen mulieris
+active concurrit ad gererationem,
+prout censent ex medicis Hippocrates, Galenus, Valesius, et Petrus
+Matha ap. Sanch 1. 2, d. 21, n. 11,
+et ex theologis Suar. t. 2, in 3. p. d.
+, sect. 1. v. Secundo infertur, ubi
+ait : Semen maternum simpliciter
+necessarium est ad concipiendum
+filium. Item B. Bonav. et Major ap.
+Boss, d. n. 60, ac. Caj. Abul, et
+plures alii ap. Sanch. 1. c. et ipsi Sanc.
+et Boss. hanc opinionem satis probabilem putant ; saltem, ait Bossius,
+semen mulieris juxta omnes valde
+confert prolis perfectioni, cum ad
+hoc saltem fuerit a natura institutum. Secunda vero sententia communior negat ; et hanc tenent Sanch.
+. 9. d. 19. num. 5. Pont. 1, 10. c.
+. n. 2, cum Caj. Henr. Dic.
+Veracr. etc. Hi contrario nituntur
+fundamento, nempe quod semen
+mulieris non sit necessarium ad generationem, ut asserunt Aristoteles,
+Avicenna, Galenus sibi contrarius,
+should desist from copulation from
+danger of death or scandal to others ;
+for in that case he may lawfully
+withdraw himself, even at the risk
+of pollution, because this would
+happen by accident, and contrary to
+his intention ; and, on the other
+hand, he is not bound, with danger
+of so much injury, to procure gene- ration. Thus Sanchez, &c. These
+things are agreed upon by all.
+But if the husband has already
+spent, it is doubtful whether the
+female commits a mortal sin if she
+withdraws from spending, or whether the husband commits a mortal sin
+by not waiting for the spending of
+the wife. The first opinion affirms
+this, and is maintained by Aversa,
+and is thought probable by Dian,
+and others, who seem to agree, while
+they indistinctly say that it is a mortal sin, if one party, having spent, the
+other withdraws from spending. The
+reason is, because, as they say, the
+seed, even of the woman conduces
+actively to generation, as is the
+opinion of Hippocrates, Galenus, &c.
+among Physicians ; and of Suarez
+among theologians. In the second
+place it is inferred, where he says,
+" The mother's seed simply is necessary for conceiving a son ;" also Bon.
+&c. , think this opinion exceedingly
+probable ; at least, says Bossius,
+the woman's seed, according to all,
+conduces greatly to the perfection of
+the offspring, since it was at least instituted for this purpose by nature.
+The second opinion, which is more
+common, denies it, and this is maintained by Sanch. &c. These rest
+on a contrary foundation, namely,
+that the seed of the woman is not
+necessary for generation, as is asserted by Aristotle, Avicenna, Galenus, (who contradicts himself) and
+Sanchez, who affirms this to be the
+common opinion of theologians, *
+* What under the sun have Theologians to do with these matters ?
+D 2
+ac Hugo Senensis, et Alb. M. ap. |except the Scotists. Nor is it any
+Sanchez 1. 9, d. 17, n. 2, qui ait hanc esse sententiam communem
+theologorum, exceptis Scotistis. Nec
+obstare dicunt AA. hujus secundæ
+sententiæ, quod semen feminæ conferat perfectioni prolis ; nam respondent quod non teneantur conjuges ad
+convenientiorem modum generandi,
+sed satis sit, si generationi non obstent. Quamvis autem dicant præfati AA. non teneri virum expectare
+seminationem mulieris, si ipse jam seminaverit, concedunt tamen ei
+posse continuare copulam, usque
+dum seminet femina, quia hoc pertinet ad complementum copulæ uxoris, ut censent Pontius et Dian. ll . cc.
+Bonac. n. 14, cum Tab.et Graff, contra Henriq. (ap. Bon. 1. c. ) qui sentit
+virum non teneri expectare seminationem feminæ, quia periculum est
+ut hoc pacto impediatur generatio,
+quod non videtur satis probabile, nec
+cohærens ; nam, si adesset tale periculum, non debuisset dicere non teneri, sed non posse, quod nemo asserit ;
+nemo enim hoc periculum supponit.
+Sed redeundo ad primam quæstionem, esto secunda sententia sit
+quidem communior, et probabilior,
+ut videtur, censeo tamen cum Boss.
+. c. n. 52, primam sententiam esse
+satis probabilem, et ideo in praxi
+tenendam. Hinc neque practice
+probabile puto id quod dicunt Sanch.
+num. 5, et Spor. n. 491 , cum Perez,
+Escob. Dic. et Gobato, nimirum
+posse mulierum in actu coitus aniinum ad alia divertere, ne concitetur
+ad seminationem. -Lig. t. 6. n. 918.
+An autem, si ver se retrahat post
+seminationem, sed ante seminationem
+mulieris, possit ipsa statim tactibus se excitare ut seminet ?
+Negat auctor addit. ad Wigandt.
+t. 16, post n. 106, ac Dian. et Rodr.
+ap. Boss, 1. 9, n. 54, adhæretque
+obstacle, say these authors of this
+second opinion, that the seed of the
+female conduces to the perfection of
+the offspring, for they answer that
+married persons are not bound to the
+more convenient mode of generation, but that it is sufficient if they
+do not oppose generation. Although
+the above mentioned authors say
+that a husband is not bound to wait
+for the spending of the wife, if he
+himself has already spent, they, however, allow that he may continue
+copulation until the woman spends,
+because this tends to the completion
+of the copulation of the wife, as is
+the opinion of Pont. &c. in opposition to Henriq. , who thinks that the
+husband is not bound to wait for the
+spending of the wife, because there
+is danger that in this manner generation may be impeded, which does
+not seem sufficiently probable nor
+consistent ; for, if there existed such
+danger, he ought not to have said
+they were not bound, but that they
+were not able, which no one asserts,
+for no one supposes this danger.
+-
+But in returning to the first question, granted that the second opinion
+may be more common and more probable, as indeed it seems, yet I
+think with Boss. , that the first opinion is sufficiently probable, and on
+that account to be observed in practice.- Hence, I do not think that
+practically probable, which is affirmed
+by Sanch. and others, viz. , that a
+woman can in the act of copulation,
+divert her mind to other objects, in
+order that she may not be excited to
+spend. -Lig. v. 6, n. 918.
+But, if the husband withdraws
+after spending, but before the wife
+has spent, can she immediately, by touches, excite herself in order to
+spend?
+This is denied by the author of the
+"Addit. ad Wigandt." &c. , and this
+is agreed by Pal. saying, that is un-
+Pal. p. 4. § 3. n. 6, dicens id non esse
+licitum, si mulier posset se continere.
+Ratio, quia semen mulieris non est
+necessarium ad generationem ; item
+quia effusio illa mulieris, utpote separata, non fit una caro cum viro.
+Communius vero affirmant Wigandt.
+tr. 116, n. 103. v. Solve, Less. 1. 4,
+c. 3, n. 94. Bon. q. 4, p. 6, n. 17,
+in fin. cum Sanchez, lib. 9, d. 17, n.
+. Pot. t. 1, c. 4, n. 44, 10. Tamb.
+Dec. 1. 1. c. 3. § 5, n. 18. Salm.
+c. 15. n. 80. in fin. cum Dic. Filliuc. tr. 10, n. 330. Sporer, n. 491 .
+Boss. c. 9, n. 55, cum Aversa, Perez,
+Fagund, et Leandr. ac Elb. p. 479,
+num. 425, cum Cleric. Hom. Dian.
+Gob. et Bosco, et non reprobat Concin. p. 406, n. 11. Ratio, tum quia
+seminatio mulieris pertinet ad complendum actum conjugalem, qui consistit in seminatione utriusque conjugis ; unde, sicut potest uxor tactibus se præparare ad copulam, ita
+etiam potest actum copulæ perficere,
+tum quia, si mulieres saltem post irritationem tenerentur naturamcompescere, essent ipsæ jugiter magno periculo expositæ peccandi, cum frequentius viri, quia calidiores, prius
+seminent (sed hæc ratio non suadet ;
+nam si hoc permitteretur uxoribus,
+deberet permitti etiam viris, casu quo
+mulier post suam seminationem se
+retraheret, et vir maneret irratatus ;
+at DD. communiter dicunt id vetitum esse viris, ut Sanchez, n. 10,
+Wigandt. et Bonac. 1. c.) ; tum quia,
+ut plures sentiunt, seminatio mulieris
+est necessaria, vel saltem multum
+confert ad generationem : nihil enim
+a natura frustraneum agitur. Omnes
+autem concedunt uxoribus, quæ frigidioris sunt naturæ, posse tactibus
+se excitare ante copulam, ut seminent
+in congressu maritali statim habendo.
+Vide Conc. n. 13.—Lig. t. 6, n. 919.
+lawful if the woman could contain
+herself. The reason is, because the
+woman's seed is not necessary for
+generation ; also, because that effusion of the woman, inasmuch as it is
+separate, does not become one flesh with the husband. It is, however, more generally affirmed by
+DIVINES, (that she may in this
+manner perfect the act. ) The reason
+is, both because the woman's spending tends to perfect the conjugal act,
+which consists in the spending of both
+parties ; consequently, as the wife
+may by touches prepare herself for
+copulation, so also may she perfect
+the act of copulation ; and also, if
+women were bound, at least after
+irritation, to restrain nature, they
+would in like manner themselves be
+exposed to great danger of sinning,
+since generally the husbands, being
+of a hotter nature, spend first :-(but
+this reasoning is not conclusive, for
+if this were permitted to the wives,
+it ought to be permitted also to the
+husbands ; in which case, the woman,
+after spending herself, might withdraw, and the husband remain in a
+state of irritation ; but the doctors commonly say that that is forbidden to the husbands, as Sanchez,
+&c. ) And also because, in the opinion of many, the woman's spending
+is necessary, or at least greatly conduces to generation ; for nothing is
+done in vain by nature. But all concede to the wives, who are of a
+colder nature, that they may by
+touches excite themselves before to
+copulation, in order that they may
+spend immediately on the marital encounter taking place. See Conc. n.
+.-Lig. v. 6, n. 919.
+The reader is requested to observe, in the Latin column of the foregoing
+extract, the long list of Divines who have written elaborate treatises on this
+most perplexing theological topic. Such matters appear to be more con--
+.
+genial to the tastes of Roman Catholic " Saints, " than the dry subjects which
+generally occupy the attention of Protestant Divines, viz. , The Evidences
+of Christianity, Proofs of Revelation, The Doctrine of the Trinity, &c.
+Ne Confessarius hæreat iners in
+circumstantiis alicujus peccati indagandis, in promptu habeat hunc cir- cumstantiarum versiculum :-
+Lest the Confessor should indolently hesitate in tracing out the
+circumstances of any sin, let him
+have the following versicle of cir- cumstances in readiness : —
+Quis, * quid, ubi, quibus auxiliis, cur, quomodo, quando. -Dens, tom.
+, p. 123.
+ON THE CARNAL SINS WHICH MAN AND WIFE
+COMMIT WITH ONE ANOTHER.
+Certum est, conjuges inter se pec- It is certain that man and wife
+care posse, etiam graviter contra can sin grievously against the virtue
+virtutem castitatis, sive continentiæ, of chastity, or continence, with reratione quarundam circumstanti- gard to certain circumstances relatarum ; in particulari autem definire,
+quæ sunt mortales, quæ solum veniales, perobscurum est, nec eadem
+omnium sententia ; ut vel ideo soliing to the use of their bodies ; but
+to define particularly what are mortal, what only venial, is a matter of
+very great difficulty, nor are all
+* Quis. So concise is this versicle of circumstances, that it baffles all attempts to
+translate it literally. The following lines, however, as will appear from Dens' own explanation, which I shall immediately subjoin, sufficiently convey the meaning to the English reader : --
+Her state, married or single, the sinner shall tell,
+The sin, when and where, th' auxiliaries by which she fell,
+The motive that led her, and the posture she chose ;
+For absolution to fit her, she must these disclose.
+By the word "Quis" we are told ( vol. 1, p. 227, ) is meant that the priest should know the quality or condition of the penitent, whether wife, maid, or widow, &c.
+By " Quid," the quantity, quality, and effect of the act.
+By" Ubi, " the accidental quality of the place, -whether sacred or profane, public or private, at home or abroad ; and here Dens takes occasion to say, that carnal sins, as fornication, &c. , committed in the conversation-room, or garden, of amonastery, should not, on that account, be considered sacrilegious ; from which it appears that, in religious communities or societies, the conversation-room and garden enjoy important privileges. (Si præfata peccato committerentur in locutorio aut horto monasterii non
+inde contraherent malitiam sacrilegii. ) In the 4th volume, p. 377, the same privileges are extended to the oratories, chambers, cells, and other buildings within the precincts of a monastery.
+By" Quibus auxiliis," with what assistance or accomplices.
+By" Cur,"with what motives-the why and wherefore.
+By" Quomodo," the accidental mode or manner in which the action has taken place.
+This includes all the positions in which the act can be performed.
+By " Quando," the quality and quantity, or duration of time.
+The above circumstances are then summed up, and exemplified in the following chaste and edifying corollary : -John, the keeper of the church, long intending to commit fornication with Anna, having called in his accomplices, violently snatches from the hands of the priest, in the church, the consecrated chalice of gold, in order that he may have money to commit the fornication with her, in consequence of which
+the people were not able to hear mass on the holy day. Tell how many and what circumstances intervene in this case ?"
+cte persuadendum sit conjugatis, ut | writers of one opinion on the subrecordentur se esse filios Sanctorum, ject ; so that, even on that account,
+quos decet in sanctitate conjugali the married ought to recollect that filios procreare. Quidam auctores they are the children of the saints,
+circumstantias circa actum conju- and should therefore beget children
+galem præcipue observandas, expri- in conjugal sanctity. The circummunt his versibus :- stances which are chiefly to be observed in the conjugal act, some
+authors express in the following
+"Sit modus, et finis, sine damno,
+solve, cohære.
+Sit locus et tempus, tactus, nec
+spernito votum.
+verses :
+"Let the posture be such as best
+suits the great end,
+For which nature ordains that the
+sexes shall blend.
+Without loss to the parties engaged
+in the task,
+To the wife, or yourself, or the babe in the cask.
+The debt duly pay when your vig- our's excited,
+By touches well aimed till your marrow's ignited.
+A place being selected your powers
+to expend,
+In close embrace cohere till you perfectly spend.
+The time also deserves some trifling
+attention,
+But of fluor and births I've already
+made mention.
+If to chastity bound, to the act don't entice,
+But when tempted to yield, fall to
+work in a trice. "
+Latin scholars will acknowledge the utter impossibility oftranslating these
+two lines literally ; but English readers may think it strange that two lines
+of Latin cannot be translated into an equal number of lines in English.
+Therefore, to satisfy the minds of such persons, the compiler hereby offers
+the sum of two guineas to any person who will supply him with a good
+literal translation of the above passage in two lines, either in prose or verse.
+N. B. Priests, as being most conversant with the subject, are invited to
+compete.
+Ergo debet servari modus, sive
+situs, qui duplicitur invertitur, 1mo.
+ut non servetur debitum vas, sed
+copula habeatur in vase præpostero,
+vel quocumque alio non naturali ;
+Therefore manner, or posture
+ought to be observed, which is inverted in a two-fold way: first, when
+the proper vessel is not kept, but the
+connection takes place in the hinder
+quod semper mortale est spectans ad sodomiam minorem, seu imperfectam, idque tenendum contra quosdam laxistas, sive copula ibi consummetur, sive tantum inchoetur consummanda in vase naturali.
+A
+Modus sive situs invertitur, ut
+servetur debitum vas ad copulam a
+natura ordinatum, v. g. si fiat accedendo a præpostero, a latere, stando,
+sedendo, vel si vir sit succubus.
+Modus is mortalis est, si inde suboriatur periculum pollutionis respectu
+alterius, sive quando periculum est,
+ne semen perdatur, prout sæpe accidit, dum actus exercetur stando, sedendo, aut viro succumbente ; si
+absit et sufficienter præcaveatur istud
+periculum, ex communi sententia id
+non est mortale : est autem veniale
+ex gravioribus, cum sit inversio ordinis naturæ ; estque generatim
+modus ille sine causa taliter coeundi
+graviter a Confessariis reprehendendus : si tamen ob justam rationem
+situm naturalem conjuges immutent,
+secludaturque dictum periculum, nullum est peccatum, ut dictum est in
+numero 48.
+vessel, or in any other not ordained
+by nature for that purpose, which is
+always a mortal sin, tending to that which is called minor or imperfect
+sodomy ; and this must be held against certain Divines of loose
+opinions, whether the connection
+be consummated there (in the improper passage), or be only begun.
+there to be consummated in the
+natural passage.
+*
+Manner or posture is inverted,
+though the connection takes place in
+the vessel appointed by nature for
+that purpose ; for instance, if it be
+done from behind, or when the
+parties are on their sides, or standing, or sitting, or when the husband
+lies underneath. This method of
+doing it is a mortal sin, if there
+should therefrom arise to either party
+a danger of pollution, or of losing
+the seed, a thing which often happenst when the act is performed
+standing, or sitting, or the husband
+lying underneath ; but if that danger
+be sufficiently guarded against, it is
+not, in the common opinion of Divines, a mortal sin ; yet it is one of
+the weightier sort of venial sins,
+since it is an inversion of the order
+of nature ; and in general, that method of thus coming to coition must,
+when without sufficient cause, be
+severely censured by the Confessors .
+If, however, man and wife, for some
+just reason, change the natural posture, and if the aforesaid danger (of
+losing the seed) be secluded, there
+will be no sin, as has been said in
+number 48.
+* We are also told, in another part of the same volume, that the wicked wretch who
+invades his father's bed, and commits incest with his step-mother, is not so guilty in the eyes of the Church as the man who circulates the Bible. The latter " is excommunicated with an excommunication reserved to the Supreme Pontiff ; whilst the
+offence of the former does not constitute even a reserved case-" Incestus privigni
+cum noverca non reservatur." (Vol. 6, p. 287) . Nothing is so " atrocious" as Protestantism- neither incesttes nor sodomy.
++ Often happens ? How did he know ? There is nothing done, it appears, that can escape the knowledge of the priest ; he knows the secrets of young and old : he can tell the real father of every child in the parish-nay, the very attitude in which each
+was begotten, and the words with which each embrace was given ! and yet, in this very sentence, these prurient inquisitors are called " Divines.
+.
+Minuitur periculum perdendi semen, si verum sit, quod dicunt Sanchez, Billuart, et Preinguez, scilicet
+quod in matrice sit naturalis vis attractiva seminis, ut in stomacho re- spectu cibi.
+Debet finis esse legitimus ; de quo
+et quomodo ratione finis peccari
+possit, dictum est Num. 51 et sequentibus.
+Per particulam " sine damno" importatur cavendum esse damnum
+tum prolis conceptæ et concipiendæ,
+tum ipsorum congredientium, de
+quibus egimus Num. 47.
+Verbum " solve" importat obligationem solvendi sive reddendi debitum legitime petitum, de qua obligatione diximus Num. 46 et sequen- tibus.
+Per verbum " cohære" intelligitur
+cohærentia usque ad perfectam copulam, seu seminationem perfectam,
+ita ut per se mortale sit, inchoatam,
+copulam abrumpere. -Dens, tom. 7,
+pp. 166-7.
+The danger of losing the seed is
+lessened, if that be true, which is
+said by Sanchez and others, to wit,
+that the womb has a natural power
+of attraction with respect to the seed,
+as the stomach has with respect . to
+meat.
+The " end" ought to be legitimate ; concerning which, and in
+what manner the parties may com- mit sin with regard to the end, we
+have treated in No. 51 , and those
 following it.
+The words " without loss" import
-Per particulam "sine damno " im- The words "without loss" import
+that care must be taken that no injury be done to an offspring already
-portatur cavendum esse damnum turn that care must be taken that no in-
+conceived, or about to be conceived,
-prolis conceptee et concipiendae, turn jury be done to an offspring already
+or to the parties themselves meeting
-ipsorum congredientium, de quibus conceived, or about to be conceived,
+in the act of coition , concerning
-egimus Num. 47.                                   or to the parties themselves meeting
-in the act of coition, concerning
 which we have treated in No. 47.
+The word " pay" imports the
-Verbum " solve " importât obliga- The word " pay " imports the ne-
+necessity of paying the debt when
-tionem solvendi sive reddendi debitum cessity of paying the debt when iegi-
+legitimately asked, concerning which
-legitime petitum, de qua obligatione timately asked, concerning which we
+we have treated in No. 46, and those
-diximus Num. 46 et sequentibus.           have treated in No. 46, and those fol-
+following it .
+By the word " cohere" is understood the necessity of coherence (or
-lowing it.
+sticking close) till the act of copulation is perfected, or until the parties
+spend completely ; so that it is of
-Per verbum "cohaere" intelligitur By the word "cohere'.' is under-
+itself a mortal sin abruptly to break
-cohaerentia usque ad perfectam copu- stood the necessity of coherence (or
+off, when copulation has been once
-lam, seu seminationem perfectam, ita sticking close) till the act of copula-
+begun. -Dens, vol. 7, p. 166-7.
-ut per se mortale sit, inchoatam, copu- tion is perfected, or until the parties
+Our bachelor Saint now expatiates upon the various possible postures,
-lam abrumpere.—Dens, torn. 7, pp. spend completely ; so that it is of it-
+and other delicate matters. We think very few of our married friends
--7.                                                    se^ a mortal sin abruptly to break off
+could compose such a masterpiece of matrimonial mysteries.
+VI. Si fiat modo indebito, verbi
-when copulation has been once be-
+gratia 1. Si non servetur vas naturale : quod multi docent esse
-gun.—Dens, vol. 7, p. 166-7.
+veram sodomiam, alii esse grave
+peccatum contra naturum. Vide 6
-Our bachelor Saint now expatiates upon various delicate matters.
+præceptum. -2. Si sine justa causa
+situs sit innaturalis, præposterus, etc.
-VI. Si fìat modo indebito, verbi        If it (copulation) takes place in an
+quod aliqui dicunt esse mortale, alii,
+secluso periculo effusionis seminis,
-gratia—1. Si non servetur vas naturale :     improper manner -, as, for example*—
+veniale tantum, etsi grave, et graviter
+increpandum, Dian. pte. 3, t. 4,
-quod multi docent esse veram sodo-     ist, if the natural vessel be not kept,
+res. 204. 3. Si alter conjugum ex
+morositate, vel alia ratione seminaIf it (copulation) takes place in
-miam, alii esse grave peccatum contra     which many teach to be real sodomy 5
+an improper manner ; as, for example, -1st, if the natural vessel be
+not kept, which many teach to be real
-naturam. Vide 6 praeceptum.—2.     others that it is a real sin against na-
+sodomy ; others that it is a real sin
+against nature. See 6th com. 2ndly,
-Si sine justa causa situs sit innatura-     ture. See 6th com. 2ndly, if with-
+if without just cause the position be
+unnatural, from behind, &c. , which
-lis, praaposterus, etc. quod aliqui dicunt     out just cause the position be un-
+some maintain to be mortal sin ;
+others, danger of spilling seed being
-esse mortale, alii, secluso perieulo effu-     natural, from behind, &c.? which some
+avoided, that it is only a venial sin,
+although grievous and severely to be
-sionis seminis, veniale tantum, etsi     maintain to be mortal sin j others»
+reprehended, Dian, &c. 3. If one
-grave, et graviter increpandum, Dian.     danger of spilling seed being avoided,
+tionem cohibeat quod quidam generatim dicunt esse mortale, quia finis
+actus conjugalis, scilicet generatio,
-pte. 3, t. 4, res. 204. 3. Si alter con-     that it is only a venial sin, although
+impeditur ; quidam tamen, ut Præpositi et Sanchez dicunt in femina nullum esse. Vid. Bonac. p. 6,
+n. 15 et p. 1.-Lig. t. 6, n. 915.
-THE CONFESSIONAL UNMASKED.                       ΙΟΙ
+Quæritur I. An peccet mortaliter
+vir inchoando copulam in vase præpostero, ut postea in vase debito,
-jugum ex morositate, vel alia ratione     grievous and severely to be repre-
+eam consummet. Negant Navarr.
+. 5. Consil, de Pœnit. cons. 7, ac
-seminationem cohibeat quod quídam    hended. Dian, &c. 3. If one of the
+Angel, Zerola, Graff. Zenard et
+Gambac. apud Dian. p. 2, tract 17,
-generatim dicunt esse mortale, quia    married parties, either from sulkiness
+r. 37, modo absit periculum pollutionis ; quia alias, ut aiunt, omnes
+tactus etiam venerei non sunt graviter illiciti inter conjugatos. Sed
-finis actus conjugalis, scilicet genera-     or other reason, refrain from spend-
+comm. et verius affirmant Sanchez,
+. 1, d, 17. num. 5, Pont, lib. 10, c.
-tio, impeditur ; quidam tarnen, ut     ing, which some generally maintain to
+. n. 5. Pal. p. 4. § 2. n. 6. Bonac.
+p. 11, n. 12. Spor. n. 497. Ratio,
-Propositi et Sanchez dicunt in femina     be mortal sin, because the end of the
+quia ipse hujusmodi coitus (etsi absque seminatione) est vera sodomia,
+quamvis non consummata, sicut ipsa
-nullum esse. Vid. Bonac. p. 6, n. 15     conjugal act, viz., generation, is im-
+copula in vase naturali mulieris alienæ est vera fornicatio, licet non ad
+sit seminatio. An autem sit mortale viro perfricare virilia circa vas
-et p. j.—Ligt t. 6, n. 915.                      peded ¡ some, however, with Sanchez,
+proposterum uxoris ? Negant Sanchez num. 5, et Boss. n. 175, cum
+Fill. et Perez, quia tangere os vasis
-say it is no sin in the female.—Lig.
+præposteri non est ordinatum ad
-vol. 6, n. 915.
+copulam sodomiticam. Sed verius
+pariter affirmant Pontius loco citato,
-Quseritur I. An peccet mortaliter        It is asked, ist, does a man sin
+Pal. n. 6. Atque Tambur. n. 32.
+(qui testatur ex aliquibus codicibus
-vir inchoando copulam in vase prae-     mortally by commencing the act of
+sententiam Thomæ Sanch. esse deletam ; imo Moyas asserit ipsum Sanchez se retractasse in editione Antuerpiensi anno 1614.) Ratio est,
+quia saltem talis tactus non potest
-postero, ut postea in vase debito, earn     copulation in the hinder vessel, that
+moraliter fieri sine affectu sodomitico.
+Lig. tom. 6, n. 916.
-consummet. Negant Navarr. 1. 5.     he may afterwards finish it in the
+Quærit, II. An et quomodo peccent conjuges coundo situ innaturali. Situs naturalis est, ut mulier
+sit succuba, et vir incubus ; hic enim
-Consil, de Pœnit. cons. 7, ac Angel,    proper vessel ? This is denied by
+modus aptior est effusioni seminis
+of the married parties either from
-Zerola, Graff. Zenard et Gambac.     Navarr., &c, provided there be no
+sulkiness or other reason, refrain
+from spending, which some generally
-apud Dian, p. 2, tract 17, r. tf, modo     danger of pollution 5 because other-
+maintain to be mortal sin, because
+the end of the conjugal act, viz. ,
-absit periculum pollutionis j quia alias,     wise, as they say, all touches, even
+generation, is impeded ; some, however, with Sanchez, say it is no sin
+in the female.-Lig. vol. 6, n. 915 .
-ut ahmt, omnes tactus etiam venerei     venereal, are not grievously illicit
+It is asked, 1st, does a man sin
+mortally by commencing the act of
-non sunt graviter illiciti inter conju-     among married persons. But it is
+copulation in the hinder vessel, that
+he may afterwards finish it in the
-gatos. Sed comm. et verius affirmant     commonly and more truly affirmed
+proper vessel ? This is denied by
+Navarr. &c. , provided there be no
-Sanchez, 1. 1, d. 17, num. 5, Pont     by Sanchez, &c. The reason is, be-
+danger of pollution ; because, otherwise, as they say, all touches, even
+venereal, are not grievously illicit among married persons. But it is
-lib. 10, c. 11. n. 3, Pal. ρ 4 § a. n. 6.     cause the very act of copulation after
+commonly and more truly affirmed by Sanchez, &c. The reason is,
+because the very act of copulation
-Bonac. p. 11, n. 12. Spor. n. 497.     this manner (even without spending)
+after this manner (even without
+spending) is real sodomy, although
-Ratio, quia ipse hujosmodi coitus (etsi     is real sodomy, although not consum-
+not consummated, just as copulation
+itself in the natural vessel of a
-absque seminatione) est vera sodomia,     mated, just as copulation itself in the
+strange woman is real fornication,
+though there may be no spending.
-quamvis non consummata, sicut ipsa     natural vessel of a strange woman is
+But is it a mortal sin for a man to
+rub his against the hinder
-copula in vase naturali mulieris alienae     real fornication, though there may be
+vessel of the wife ? This is denied
+by Sanchez, &c. , because to touch the mouth of the hinder vessel is not
-est vera fornicado, licet non adsit     no spending.—Lig, vol 6", η. 916.
+ordained for sodomical copulation.
-semi nati o. An autem sit mortale viro
+But it is more truly affirmed by
+Pontius, &c. , and also by Tambur.
-perfrìcare virilia circa vas prœpos-         [This loathsome nastiness we leave
+(who testifies that the opinion of
+Sanchez has been expunged from
-terumuxoris? Negant Sanchez num.     in Latin for the special edification of
+some books. Nay, Moyas asserts
+that Sanchez himself had retracted,
-, et Boss. n. 175, cum Fill, et Perez,     those learned and virtuous personages,
+in the Antwerp edition, anno 1614. )
+The reason is, that such touch cannot morally take place without
-quia tangere os vasis prseposteri non     who do not believe that such filthy
+affecting sodomy. -Lig. vol. 6, n.
+.
-est ordinatimi ad copulam sodomiti-     talk can take place, and who, in ig-
+It is asked, 2ndly, whether, and
+in what manner, married parties sin
-THE CONFESSIONAL UNMASKED.
+by copulating in an unnatural posture ? The natural posture is for the woman to lie under the man, be-
-cam. Sed veri us pari ter affirmant     norance, we trust, persecute us for
+cause this posture is better adapted
+for the effusion of the man's seed,
-Pontins loco citato, Pal. n. 6. Atque    endeavouring to warn Society against
+and its reception into the female
+vessel, for the purpose of procreation.
-Tambur, η. 32. (qui testatur ex ali-     the baneful influence of such lewd
+But an unnatural position is, if
+coition takes place in a different
-quibus codicibus sententiam Thomae    conversation between lustful priests,
+manner, viz. , sitting, standing, lying
+on the side, or from behind, after the manner of cattle, or if the
-Sanch. esse deletam ; imo Moyas     and the wives and daughters of honest
+man lies under the woman ; such
+coition, contrary to the natural posture, some, with Sanchez, &c. , generally condemn as mortal sin ; others
-asserii ipsum Sanchez se retractasse     men. Lord Chief Justice Cockburn
+maintain that only the two last modes
+are mortal sin, affirming these to be
-in editione Antuerpiensi anno 1614.)     declared in the open court he did not
+repugnant to nature itself: but others
+commonly say that all these modes
-Ratio est, qui saltern talis tactus non     believe in su-ch things. A strange
+do not exceed venial sin .
+reason is, because, on the other side,
-potest moraliter fieri sine affectu sodo-     foregone conclusion for an English
+although there may be something
+inordinate, yet that is not so great
-mitico. Lig. torn. 6, η. 916.                 judge. " J don't believe the accused
+as to amount to mortal sin, inasmuch
+as it is applied only to the accidentals
-did the deed," rather suits the courts
+of copulation ; on the other side,
-of Spain or Portugal.]
+change of posture does not impede
+generation, since the man's seed is not received into the matrix of the
-Queerit. II. An et quomodo pec-         [This also we leave in the Latin of
+virilis, et receptioni in vas femineum ad prolem procreandam. Situs
+autem innaturalis est, si coitus aliter
-cent conjuges coeundo situ innaturali.     ** Holy Church." It is a repetition of
+fiat, nempe sedendo, stando, de
+latere, vel præpostere more pecudum, vel si vir sit succubus, et mulier incuba. Coitum hunc, præter
-Situs naturalis est, ut mulier sit suc-     the same nasty talk between the priest
+situm naturalem, alii apud Sanchez,
+. 9, d. 16, num. 2 generice damnant de mortali ; alii vero dicunt
-cuba, et vir incubus ; hie enim modus     and the first Lady in the land, whose
+esse mortale ultimos duos modos,
+dicentes ab his ipsam naturam abhorrere. Sed communiter dicunt
-aptior est effusioni seminis virilis, et    husband or parents will allow a young
+alii omnes istos modos non excedere
+culpam venialem. Ratio, quia ex
-reception! in vas femineum ad prolem     wifeless confessor such access to her.
+una parte, licet adsit aliqua inordinatio, ipsa tamen non est tanta, ut
+pertingat ad mortale, cum solum
-procreandam. Situs autem innaturalis     In England, these things are talked of
+versetur circa accidentalia copulæ ;
+ex alia parte, mutatio situs generationem non impedit, cum semen viri
-est, si coitus aliter fìat, nempe sedendo,     in ladies' chambers, and if the hus-
+non recipiatur in matricem mulieris
+per infusionem, seu descensum, sed
-stando, de latere, vel prepostere more     band know the priest is there, by his
+per attractionem, dum matrix ex se naturaliter virile semen attrahit.
+Ita. S. Anton. 3, p, tit 2, c. 2. § 3.
-pecudum, vel si vir sit succubus, et     shoes being left against the door, it is
+in fine, cum Alb. M. Nav. c. 16, n.
+. Pont. l . 10, c . 11, num. 1. Pe- woman by infusion, or descent, but
-mulier incuba. Coitum hunc, prater    presumed bad manners for him to in-
+trocor. t. 4, p. 445. v. Tertius casus, by attraction, whilst the matrix of
+Salm. c. 15, n. 73. Boss. c. 7, n. itself naturally attracts the man's
-situm naturalem, alii apud Sanchez,    trude. Once let Roman Catholics
+. Hol. n. 458. Sporer, n. 493. seed. Thus St. Anton., &c. -Lig.
+Ronc. p. 184, q. 4, &c, -Lig. t. 6, vol. 6, n. 917.
-. 9, d. 16, num. 2 generice damnant     submit to this indignity, and they are
+n. 917.
-de mortali ¿ alii vero dicunt esse mor-     completely at the mercy of their priest
-tale últimos duos modos, dicentes ab     ever afterwards.]
-his ipsam naturam abhorrere. Sed
-cornmuniter dicunt alii omnes istos
-modos non excederé culpam veni-
-alexn. Ratio, quia ex unâ parte, licet
-adsit aliqua inordina tío, ipsa tarnen
-non est tanta, ut per tingat ad mortale,        Note.—in the early editions of
-cum solum versetur circa accidentalia     The Confessional Unmasked, notably in
-copulae ¡ ex alia parte, mutatio situs     that first mentioned at p. 19 ante, the
-THE CONFESSIONAL UNMASKED.                         IO3
-generationem non impedit, cam semen     foregoing passages are fully translated,
-viri non recipiatur in matricem muli-     I have thought it more interesting to
-eris per infusionem, seu descensum,     reproduce instead the editorial re-
-sed per attractionem, dum matrix ex     marks which occur in the later issues.
-se naturaliter virile semen attrahit.
-Ita. S. Anton, 3 ρ, tit 2, c. 2. § 3. in
-fine, cum Alb. M. Nav. c. 16, n. 42.
-Pont. 1. io, ci i, num. 1. Petrocor,
-t. 4, p, 445, v. Tertius casus, Salam. c.
-. n. 73. Boss. c. 7, n. 68. Hol. n.
-. Sporer, η. 493· Rone. p. 184,
-q. 4, &c—Lig. t. 6, η. 917.
 TOUCHES, LOOKS, AND FILTHY WORDS.
+The
+We now give a few extracts on the above subjects, which the ingenuity
+of very fiends could not surpass. Yet it is for teaching this filth that
+Maynooth College receives a Parliamentary Grant of £30,000 a year.
+We hope the days of that iniquitous grant are numbered. If Oxford,
+Cambridge, and Dublin are to be interfered with, surely so also may
+Maynooth.
+Quæres an, et quando liceant
+tactus, aspectus, et verba turpia inter conjuges.
+R. Tales actus per se iis licent :
+quia cui licitus est finis, etiam
+licent media ; et cui licet consummatio, etiam licet inchoatio. Unde
+You will ask, whether, and at
+what times, touches, looks, and
+filthy words are permitted among married persons?
+Ans. Such acts are of themselves
+lawful to them, because, to whom
+the end is lawful, the means are also
+lawful ; and to whom the consum-
+·
+licite talibus naturam excitant ad
+copulam. Quod si vero separatim,
+et sine ordine ad copulam, v. g. voluptatis causa tantum fiant ; sunt
+venialia peccato, eo quod ratione
+status, quia illos actus cohonestat,
+habeant jus ad illos : nisi tamen,
+ut sæpe contingit, sint conjuncti
+cum periculo pollutionis ; aut conjuges habeant votum castitatis, tunc
+enim sunt mortalia, ut dictum supra
+. 3. t. 4. c. 2. d. 4. Dian. p. 3. t . 4.
+r. 204, et 216.- Lig. t. 6, n. 932.
+Unde Resolves.
+I.-Conjux venialiter tantum
+peccat-1 . Tangendo seipsum ex voluptate, et tactum non ita expresse
+referendo ad copulam, ut contra
+Vasquez et alios probabiliter docet
+Sanch. 1. 9. d. 44. 2. Oblectando
+se veneree sine periculo pollutionis
+de actu conjugali cogitato, dum
+abest compars, vel actus exerceri
+non potest. Fill. Laymann. Tann.
+Maider cum Dian. p. 3. t. 4. res.
+. contra Nav, Azor. etc.
+II.-1. Peccat graviter vidua,
+quæ se veneree oblectat de copula
+olim habita ; quia est illi illicita per statum. 2. Bigamus, qui in actu
+conjugali, cum secunda exercito,
+repræsentat sibi priorem, et de ea
+carnaliter delectatur, quia est permixtio cum aliena, Laym. 1. 1. t. 9.
+c. 6.
+Quæritur I. An sint mortales tactus et aspectus turpes inter conjuges
+propter solam voluptatem, sine ordine ad copulam, si non adsit
+periculum pollutionis. Affirmant
+S. Antonin. Sylv. Margar. etc. apud
+Sanchez lib. 9. d. 44. n. 11. quia
+(ut dicunt) omnis actus venereus,
+mation is lawful, so also is the beginning : consequently, they lawfully excite nature to copulation by
+such acts. But, if these acts are
+performed separately and without
+order to copulation, as, for example,
+for the purpose of pleasure alone,
+they are venial sins, because, in respect of the state which renders
+those acts honourable, they have a
+right to them; unless, however, as
+often happens, they are joined with
+danger of pollution, or the married
+parties have a vow of chastity, for
+in that case they are mortal sins, as
+has been said above. -Lig. vol. 6,
+n. 932.
+Whence it will be resolved.
+I. A husband commits only venial sin-1st. By touching himself
+from pleasure, and by not referring
+the touch so expressly to copulation,
+as Sanchez more probably teaches,
+in opposition to Vasquez and others.
+nd. In pleasing himself venereally
+without danger of pollution, in thinking of the conjugal act, whilst the
+partner is absent, or the act itself cannot be exercised.
+II.-1st. A widow sins grievously when she derives venereal
+pleasure from copulation formerly
+had, because such is unlawful to
+her, in consequence of her state.
+ndly. A person married a second
+time, who, during the conjugal act,
+had with the second wife, represents
+to himself the first, and derives carnal pleasure thereby, because it is
+permixture with another woman.
+It is asked-1st, whether touches
+and base looks among married
+people be mortal sin, on account of
+pleasure alone, without order to
+copulation, if there should not be
+danger of pollution. This is affirmed
+by St. Anthony and others, because
+(as they say) every venereal act not
+non relatus ad copulam conjugalem | relating to conjugal copulation is
+mortal sin . But this is denied by
+the common and more true opinion,
+and that opinion is maintained by
+Laym. and others.
+The reason is,
+est mortalis. Negat vero sententia
+communis et verior, eamque tenent
+Laym. 1. 3. s. 4. num. 12. Pal. p. 4.
+§ 2. Less. lib. 4. c. 3. n. 125.
+Bonacina q. 4. p . 8. n. 12. Sporer
+n. 502. Sanch. dict . d. 44. n. 12. et
+pluribus aliis . Ratio, quia status
+conjugalis sicut cohonestat copulam,
+ita etiam hujusmodi tactus et aspectus, etc. Lig. tom. 6, n. 933.
+Quærit II. quid, si conjuges ex
+his turpibus actibus prævideant
+pollutionem secuturam in se vel in altero. Plures adsunt sententiæ.
+Prima sententia, quam tenent Sanch.
+lib. 9. d. 45. ex n. 34. Fill. tract. 3.
+c. 9. n. 356. Viva q. 7. art. 4. n. 4.
+Escob. 1. 26. n. 207. Elb. n. 393.
+cum Herinex, et Spor. n. 500. id
+excusat ab omni culpa etiam in
+petente, si pollutio non intendatur,
+nec adsit periculum consensus in
+eam, et modo tactus non sit adeo
+turpis, ut judicetur inchoata pollutio
+(prout esset digitum morose ad- movere intra vas femineum) ; ac
+præterea adsit aliqua gravis causa
+talem tactum adhibendi, nempe ad
+se præparandum ad copulam, vel ad fovendum mutuum amorem.
+Ratio, quia tunc justa illa causa
+tales actus cohonestat, qui alioquin
+non sunt illiciti inter conjuges ; et
+si pollutio obvenit, hoc erit per accidens. Dicitur si adsit gravis
+causa ; nam, si non adsit, prædicti actus non excusantur a mortali.
+Secunda sententia, quam tenent Pal.
+p. 4. § 2. n. 2. Boss. cap. 7. n. 213.
+et Salm. cap. 15. num. 86. cum
+Soto, Caject. Dec. Hurt. Aversa, et
+communi ut asserunt, distinguit et
+dicit esse mortalia tactus impudicos,
+si prævideatur pollutio ex eis pro- ventura ; quia, cum hi proxime
+influant ad pollutionem, et non sint
+per se instituti ad fovendum affectum
+conjugalem, censentur voluntarii in causa : secus, si sint pudici, ut
+oscula et amplexus, quia actus isti
+that as the marriage state renders
+copulation honourable, so also does
+it touches and looks of this nature,
+&c.-Lig. vol. 6, n. 933.
+It is asked-II . , what if married
+persons, from these filthy acts, foresee pollution about to follow, either in themselves or the other ? There
+exist many opinions. The first
+opinion, which is maintained by
+Sanchez, exempts that from all sin,
+even in the person demanding, if
+pollution be not intended, and there
+be no danger of consenting to it, and
+provided the touches be not so filthy
+that they ought to be considered as
+begun pollution ( such as would be
+to move the finger morosely within
+the female vessel) ; and besides there
+might be some grave cause of applying such touches, viz ., for the purpose of preparing one's self for copulation, or for promoting mutual love.
+The reason is, because in that case
+the just cause renders such acts
+honourable, which are not otherwise
+unlawful among married persons,
+and if pollution ensues, this will be
+by accident. It is said, if there be
+grave cause for it ; if there be not,
+the forementioned acts are not excused from mortal sin. The second
+opinion, maintained by Pal. &c. ,
+distinguishes and affirms, that unchaste touches are a mortal sin, if
+pollution is foreseen to proceed from
+them, because since these proximately lead to pollution , and are not
+of themselves instituted to promote
+conjugal affection, they are
+sidered voluntary in effect ; otherwise if they are chaste, such as kisses
+and embraces, because such acts are
+of themselves lawful among married
+con-
+per se inter conjuges sunt liciti,
+cum per se apti sint ad fovendum conjugalem amorem. Tertia sententia, quam tenet Diana p. 6. tr. 7.
+r. 65. cum Præpos. et Vill . dicit
+tactus tam impudicos quam pudicos
+esse mortalia, si prævideatur periculum pollutionis. Ratio, quia ideo
+tactus licent inter conjuges, in quantum quæruntur intra limites matrimonii, in quantum nihil sequitur
+repugnans fini et institutioni seminis : cum autem prævidetur seminis
+dispersio, licet non intendatur, qualescumque tactus sunt illiciti.
+His sententiis positis, puto probabilius dicendum, quod tactus
+turpes inter conjuges cum periculo
+pollutionis, tam in petente quam
+in reddente sint mortalia, nisi
+habeantur ut conjuges se excitent
+ad copulam proxime secuturam ;
+quia, cum ipsi ad copulam jus habeant, habent etiam jus ad tales
+actus, tametsi pollutio per accidens
+copulam præveniat. Tactus vero
+pudicos etiam censeo esse mortalia,
+si fiant cum periculo pollutionis in
+se vel in altero, casu quo habeantur
+ob solam voluptatem, vel etiam ob
+levem causam secus, si ob causam
+gravem, puta, si aliquando adsit urgens causa ostendendi indicia
+affectus ad fovendum mutuum amorem, vel ut conjux avertat suspicionem ab altero, quod ipse sit erga
+aliam personam propensus. Lig.
+tom. 6, n. 934.
+An autem sit semper mortale, si
+vir immittat pudenda in os uxoris ?
+Negant Sanch. lib. 9. d . 17. n. 5 .
+et Boss. cap. 7. n. 175. et 193. cum
+Fill. ac Perez, modo absit periculum
+pollutionis. Sed verius affirmant
+Spor. de Matrim. n. 498. Tamb.
+parties, since they are naturally calculated to cherish conjugal love.
+The third opinion, maintained by
+Dian, &c. , affirms that touches, both
+the unchaste and the chaste, are
+mortal sin, if danger of pollution be
+foreseen. The reason is, because
+touches are therefore lawful among
+married people, in so far as they are
+sought within the limits of matrimony, or in so far as nothing follows
+repugnant to the end and the institution of seed ; but when the dispersion of seed is foreseen, although
+not intended, touches of whatsoever
+nature are unlawful.
+These opinions being laid aside,
+I am of opinion, that it ought more
+probably to be said, that filthy
+touches among married people, with
+danger of pollution, are mortal sins
+both in the one demanding and in
+the one complying, unless they are
+had in order that the married persons may excite themselves to copulation immediately to follow, because, when they have a right to
+copulation, they have also a right to
+such acts, although pollution may
+by accident anticipate copulation.
+But I am of opinion that even chaste
+touches are mortal sins, if they are
+had with danger of pollution either
+in one's self or in another, in which
+case they are had solely for pleasure,
+or even for a light cause ; otherwise,
+if for a grave cause, as, for instance,
+if there should exist, at any time,
+urgent cause for showing tokens of
+affection to cherish mutual love, or
+that one party may avert suspicion
+from the other, that he or she is
+favourably inclined towards another
+person. -Lig. vol. 6, n. 934.
+But is it always a mortal sin, if the husband introduces his into
+the mouth of his wife ? It is denied
+by Sanchez and others, provided
+there be no danger of pollution. But
+it is more truly affirmed by Spor. de
+Matrim. and others, both because in
+lib. 7. c. 3. § 5. n. 33. et Diana | this case, owing to the heat of the
+p. 6. tract. 7. r. 7. cum Fagund.
+tum quia in hoc actu ob calorem
+oris adest proximum periculum pollutionis, tum quia hæc per se videtur
+nova species luxuriæ contra naturam
+(dicta ab aliquibus irrumatio) :
+semper enim ac quæritur a viro
+aliud vas, præter vas naturale ad
+copulam institutum, videtur nova
+species luxuriæ. Excipit tamen
+Sporer 1. c. cum. Fill . et Marchant.
+si id obiter fiat ; et hoc revera sentire videtur etiam Sanch . dum excusat actum illum a mortali, si
+cesset omne periculum pollutionis .
+Excipit etiam Pal. p . 4. § 2. num.
+. si vir hoc faceret, ut se excitet
+ad copulam naturalem. Sed ex prædictis neutrum admittendum puto.
+Eodem autem modo Sanchez loc.
+cit. n. 32 in fin . damnat virum de
+mortali, qui in actu copula immitteret digitum in vas præposterum
+uxoris, quia (ut ait) in hoc actu adest affectus ad sodomiam. Ego
+autem censeo posse quidem reperiri
+talem effectum in actu ; sed per se
+loquendo hunc effectum non agnosco
+in tali actu insitum. Ceterum, graviter semper increpandos dico conjuges hujusmodi fœdum actum exercentes. -Lig. tom. 6. n. 935.
+Quær. IV. An sit mortalis delectatio morosa in conjuge de copula
+habita vel habenda, quæ tamen non
+possit haberi de præsenti. Adsunt tres sententiæ. Prima sententia
+affirmat ; et hanc tenent Pont. lib.
+, c. 16, n. 21, Wigandt. tr. 4, n.
+, Sylv. ac. Vega, Rodriq. et Dic.
+apud Salm. c. 15, n. 88. qui proba- bilem vocant. Ratio, quia talis
+delectatio est quasi inchoata pollutio,
+quæ, cum eo tempore non possit haberi modo debito, omnino fit illicita .
+Secunda vero sententia communior
+negat ; eamque tenent Pont. p. 4, q.
+, n. 12. Spor. n. 505. Croix n.
+, cum Suar. et Sanchez, 1. 9, d.
+mouth, there is proximate danger of
+pollution, and because this appears
+of itself a new species of luxury,
+repugnant to nature (called by some,
+Irrumation), for as often as another
+vessel than the natural vessel ordained for copulation, is sought by
+the man, it seems a new species of
+luxury. However, Spor. and others
+make an exception, if that be done
+casually ; and, in truth, Sanchez
+seems to be of this opinion, whilst
+he excuses that act from mortal sin,
+should all danger of pollution cease.
+Pal. , also, makes an exception, "if
+the husband does this to excite himself for natural copulation. " But,
+from what has been said before, I
+think neither ought to be admitted.
+In the same manner, Sanchez, condemns a man of mortal sin, who, in
+the act of copulation, introduces his
+finger into the hinder vessel of the
+wife, because (he says) in this act
+there is a disposition to sodomy.
+But I am of opinion that such effect
+may be found in the act ; but,
+speaking of itself, I do not acknowledge this effect natural in the act.
+But I say that husbands practising a foul act of this nature, ought always to be severely rebuked. -Lig.
+vol. 6, n. 935.
+It is asked, Does morose gratification in a married party, respecting copulation had, or to be had,
+which yet cannot be had for the
+present, amount to mortal sin ?—
+There are three opinions. The first
+opinion affirms it ; and this is maintained by Pont. &c. , who call it probable. The reason is, because such
+gratification is, as it were, begun
+pollution, which, since it cannot be
+had at that time in a lawful manner,
+is altogether illicit. But the second
+opinion, more common, denies this ;
+and this opinion is maintained by Pont. &c. This opinion says that
+such gratification is not a mortal sin,
+jet. Viguer. et communi, ut asserit,
+utque fatetur etiam Pontius, item
+Coninck. , &c. , qui etiam proba- bilem putant. Hæc sententia dicit
+talem delectationem non esse mortalem, si absit periculum pollutionis,
+sed tantum venialem. Est venialis,
+quia ipsa caret debito fine, cum non
+possit ordinari ad copulam præsentem. Non est autem mortalis, quia
+delectatio sumit suam bonitatem vel
+malitiam ab objecto ; et cum copula
+sit licita conjugatis, non potest esse
+eis graviter illicita illius delectatio.
+Et huic expresse favet id quod ait
+D. Thom. de Malo, q. 15, art. 2, ad.
+, ubi : Sicut carnalis commixtio
+non est peccatum mortale Conjugato,
+non potest esse gravius peccatum
+consensus in delectationem, quam
+consensus in actum. Idque admittit
+Spor. etiamsi habeatur delectatio
+venerea orta ex commotione spiritu- um.
+, n. 3, cum S. Anton. Palud Ca- | if there be no danger of pollution,
+but only a venial sin. It is venial,
+because it wants the due end, since
+it cannot be ordained for present
+copulation. But it is not mortal sin,
+since gratification derives its good or
+bad qualities from the object ; and
+since copulation is lawful for married
+persons, its gratification cannot be
+grievously unlawful to them.
+And
+this is expressly favoured by what
+St. Thomas says,-" As carnal intercourse is not a mortal sin to a
+married person, the consent to gratification cannot be a greater sin than
+the consent to the act." And this
+is admitted by Spor, although the
+venereal gratification arising from
+the movingofthe passions be had.
+Lastly, the third opinion, maintained by Salm. distinguishes and
+says, that if the gratification be
+without moving of the passions, it
+will not be mortal-otherwise, if
+Tertia demum sententia, quam accompanied by the moving and
+tenent Salm. d. c. 15, n . 90, distin- titillation of the parts. I will profguit et dicit, quod, si delectatio sit fer my own opinion : If the gratifiabsque commotione spirituum non cation be had not only with the
+erit mortalis ; secus, si cum commo- moving of the passions, but also with
+tione et titillatione partium. Ego titillation, or venereal pleasure, I
+meum judicium proferam. Si de- am of opinion that that cannot be lectatio babeatur non solum cum excused from mortal sin, because
+commotione spirituum, sed etiam such gratification is proximately
+cum titillatione seu voluptate vene- allied to danger of pollution .
+rea, sentio cum Conc. p. 408, n. 10, think that the contrary should be
+(contra Sporer ut supra) eam non said, if it be not attended with that
+posse excusari a mortali, quia talis voluptuous titillation, because then
+delectatio est proxime conjuncta cum danger of pollution is not proxipericulo pollutionis. Secus vero mately annexed to the gratification,
+puto dicendum, si absit illa volup- although it may be attended with
+tuosa titillatio, quia tunc non est de- the moving of the passions ; and so,
+lectationi proxime adnexum pericu- in truth, think Sanchez, &c . , since
+lum pollutionis, etiamsi adsit com- there he does not excuse the gratifimotio spirituum ; et sic revera sen- cation with venereal pleasure, but
+tit Sanchez, l . c. n. 4, cum Vasque, only, as he says, with the excitecum ibi non excuset delectationem ment and moving of the parts withcum voluptate venerea, sed tantum, out danger of pollution . But since
+ut ait, cum commotione et altera- such moving is nearly allied to that
+tione partium absque pollutionis voluptuous titillation, therefore marpericulo. At, quia talis commotio ried couples are to be especially expropinqua est illi titillationi volup- | horted to abstain from morose graI
+tuose, ideo maxime hortandi sunt | tification of this nature. It is also
+conjuges, ut abstincant ab hujusmodi to be observed that this is altogether delectatione morosa. Item adver- illicit in a husband, who is bound
+tendum eam esse omnino illicitam by a vow of chastity, as is comin conjuge, qui esset obstrictus voto monly said by Sanchez and others.—
+castitatis, ut dicunt communiter San- Lig. v. 6, n. 937.
+chez, d. d. 44, n. 26, et Boss. c. 7,
+n. 201, cum Vasq. Fill. et aliis.—
+Lig. t. 6, n. 937.
+Dens enters very fully into the same subject in vol. 7. pp. 166-9. As
+his opinions are identical with those of Liguori, we need not repeat them here.
+The following extracts from Liguori require no comment from us.
+They speak for themselves, and are rather comprehensive as to time,
+place, frequency, and other interesting circumstances : —
+VII. Si in loco indebito, v. gr.
+sacro, qui inde violetur, vel in loco,
+publico (vide dicta de hoc puncto
+lib. 3, num. 485), ubi diximus cum
+Navarro, Vasq. Tol. Azor. Con.
+Pont. etc. quod, licet probabile sit,
+per copulam conjugalem occultam
+in ecclesia non committi sacrilegium ,
+neque ecclesiam pollui, probabilius
+tamen est oppositum, nisi adsit necessitas, cum Suar. Sanch. Less.
+Bonac. Holzm. Croix, Salm. etc.
+etsi eo casu non tenentur clerici ibi
+abstinere a divinis officiis celebrandis, nisi concubitus ille habitus publicetur, ut dicunt iidem auctores et
+probatur in hoc lib. 6, n. 364, quia
+ecclesia non censetur polluta quoad
+celebrationem officiorum, nisi crimen sit notorium notorietate facti.
+-Lig. tom. 6, n. 920,
+VIII. Si absque urgente causa
+fiat tempore indebito : 1. In magna
+solemnitate, ut paschæ, vel pridie communionis. Vid. M. Perez. d.
+, s. 2. 2. Quando uxor est gravida, saltem si sit periculum abortus.
+Nav. Sylv. Sanch. Conc. Fill. n.
+. Hoc enim si non sit, non erit
+saltem mortale : quod enim tunc fine
+suo frustretur semen, non sequitur E
+If it (copulation) takes place in
+an improper place, as, for example,
+in a consecrated place, which would,
+in consequence, be defiled, or in
+public (see what is said on this
+point, book 3, num. 485) , where we
+have said, with Navarrus, &c. , that
+although it be probable, that sacrilege is not committed in consequence of conjugal copulation in a
+church, if kept secret, and that the
+church is not polluted ; yet the contrary is more probable, unless there
+be a necessity, although the clergy
+are not, in that case, bound to abstain from celebrating divine service, unless the copulation there had
+been made public, as say the same
+authors, and as is also proved in this
+book 6, n. 364, because the church
+is not held to be polluted, as regards
+the celebration of the services, unless the crime be made notorious
+through the publication of the deed.
+-Lig. vol. 6, n. 920.
+If, without urgent cause, it (copulation) takes place at an improper
+time : 1st. At a great solemnity, as
+that of the Passover, or the day be- fore communion. See Perez. &c.
+. When the wife is pregnant, at
+least when there is danger of abortion. Nav. Sylv. &c. For if this
+be not the case, it will not at least
+be mortal sin, because that the seed
+per se ex actu. Unde Dian. p. 3.
+tr. 1, r. 204, et Coninck. d. 34,
+dub. 9, nullum peccatum agnoscunt.
+. Cum uxor laborat fluxu menstruo. Quod tamen non esse mortale, contra Azor. docet Sanch. lib.
+, d. 21, n. 2. Imo aliqui apud
+Dian. 1. c. ut pont. 1. 10. c. 11, et
+c. 14, num. 5, et 6. docent nec veniale esse, si periculum urgeat, quod
+Sanchez. 1. c. docet esse probabile ;
+additque M. Perez, si ob finem honestum fiat, nullum esse ; et teneri
+reddere debitum uxorem, si maritus
+exigat ? Vide dist. 49, sess. 3.—
+Lig. tom. 6, n. 921.
+| is then frustrated of its end does not
+follow of itself from the act, whence Dian, &c. recognise no sin. 3. When
+the wife is troubled with the monthly terms. That this is not a mortal
+sin is taught by Sanchez, in opposition to Azor. Nay, some teach that
+it is not a venial sin, if danger be
+urgent, which Sanchez teaches to be
+probable ; and it is added by M.
+Perez, that it is no sin, if it is done
+for an honest end, and that the wife
+is bound to pay the debt if the husband demands it. See dist. 49, sess.
+.—Lig. vol. 6, n. 921 .
+It is asked, I., whether it be lawful for a husband to have copulation
+on the day of communion ?
+See
+what has been said at large in this
+book 6, num. 274 and 275 where
+Quæritur I. an liceat conjugi coire
+die communionis ? Vide quæ fusius
+diximus hoc l. 6, num. 274, et 275,
+ubi tenuimus esse veniale accedere
+ad eucharistam die copulæ habitæ
+ob voluptatem, nisi excuset aliqua it is maintained, that it is a venial rationabilis causa. Si vero copula sin . to come to the eucharist on
+est habita causa procreandæ prolis, the day on which copulation has
+vel etiam incontinentiæ vitandæ, been had on account of pleasure,
+tunc est solemnis consilii S. communi- unless excused by some reasonable
+one abstinere, ex cap. Si vir 7. Ca- | cause. But if copulation has taken
+nus 33. q. 7. Et sic pariter est place for the purpose of begetting
+consilii abstinere die quo conjux offspring, or even of avoiding inconreddidit debitum ; a quo autem red- tinence, in that case it is the solemn
+dendo, ordinarie loquendo, propter
+communionem non potest eximi ;
+nam aliquando potest honestis precibus resistere. Quid autem debeat
+confessarius respondere conjugi interroganti, an teneatur reddere die
+communionis ? Vide d. n. 274. v.
+Quid. Sed post communionem sumtam nullum est peccatum reddere.
+An autem petere ? Alii dicunt esse
+veniale : alii nullum. Vide ibid.
+verb. Die autem.-Lig. tom. 6, n.
+.
+Quær. II. an diebus festivis, vel
+jejunii aut rogationum, sit illidecree of the sacred council to abstain from communion. And, in
+the same manner, it is determined
+to abstain on the day on which the
+married party has paid the debt,
+from rendering which, ordinarily
+speaking, he or she cannot be exempted on account of communion,
+for sometimes it is right to resist legitimate entreaties. But what
+ought the confessor to answer to the
+married party who asks whether he be bound to render the debt on the
+day of communion ? After partaking of communion, it is no sin to render the debt. But is it a sin to
+demand the debt ? Some say it is a
+venial sin, others that it is no sin at
+all.-Lig. vol. 6, n. 922.
+It is asked, II. , whether conjugal
+copulation is unlawful on festival
+citus actus conjugalis . Commune | days, or days of fasting or thanksest non esse vetitum tunc debitum
+reddere cum D. Thoma Suppl. q. 64.
+a. 7. ubi dicit : Cum mulier habeat
+potestatum in corpore viri, et e converso, tenetur unus alteri debitum
+reddere quocunque tempore, et quacumque hora. An autem sit vetitum
+petere ? Prima sententia affirmat ;
+et hanc tenent D. Thom. loc. cit.
+art. 1. S. Ant. 3. p. tit. 1. c. 20.
+§ 11. Concin. t. 10. p. 395. n. 10.
+item Mag. Sent. Alb. Palud. Gers.
+Sylv. Tab. etc. ap. Sanch. lib. 9. d.
+. n. 3. Hoc tamen sub culpa
+veniali, ut ait D. Thom. cum aliis,
+non vero sub mortali, ut aliqui improbabiliter tenent apud Sanch. quia
+tempus sacrum non est circumstantia
+(ratio S. D.) trahens in aliam speciem
+peccati, unde non potest in infinitum
+aggravare. Rationem autem cur sit
+veniale, assignat idem Angelicus,
+dicens : Actus matrimonialis, quamvis culpa careat, tamen, quia rationem deprimit propter carnalem delectationem, hominem reddit ineptum
+ad spiritualia : et ideo in diebus in
+quibus præcipue spiritualibus est
+vacandum, non licet petere debitum.
+Secunda vero communior negat esse
+illicitum et hanc tenent Sanch. lib.
+. d. 12. num. 5. cum S. Bon. Soto,
+Cajetan. etc. item. Pont. 1. 10. cap.
+. per totum Salm. c. 15. num. 58.
+ac Boss. cap. 7. n. 84. cum Azor.
+Regin. Fill . Perez. etc. Ratio, quia
+id non habetur vetitum ullo jure,
+non divino, quia in festis sola opera
+servilia prohibentur ; non ecclesiastico, quia diebus festivis et jejunii, non
+obstante congressu maritali, possunt
+conjuges servare ea quæ sunt de
+præcepto. Quod si canones et sancti
+patres videantur iis diebus expresse
+prohibere usum conjugii, dicunt præfati AA. id intelligi de consilio, non
+de præcepto, ut multis nititur probare Sanchez cum Gloss. in canones
+et aliis interpretibus.-Lig. tom. 6
+n. 923.
+giving ? It is generally supposed
+with St. Thomas, that it is not then
+forbidden to pay the debt, where he
+says, " Inasmuch as the woman has
+power over the body of the husband, and the converse, the one is
+bound to pay the debt to the other
+at any time and at any hour." But
+is it forbidden to ask it ? The first
+opinion affirms this, and is maintained by St. Thomas in the abovecited place. This, however, comes
+under venial sin, as is said by St.
+Thomas and others ; but not under
+mortal sin, as others improperly
+maintain, with Sanchez, because,
+(according to St. Thomas) Holy
+time is not a circumstance enticing
+to another species ofsin, whence it cannot heighten infinitely." But
+the same Saint assigns a reason why
+it should be venial, saying,
+"The
+matrimonial act, although it be free
+from blame, yet, inasmuch as it
+takes away the reason, on account of
+carnal delight, renders a man unfit
+for spiritual things ; and, for that
+reason, he ought not to demand the
+debt on those days on which he
+ought especially to be intent on spiritual things." But the second
+opinion, which is more general,
+denies that it is unlawful ; and this
+is maintained by Sanchez, &c. The
+reason is, because it is not forbidden
+by any law ; neither by divine law,
+for on festival days servile works
+only are forbidden ; nor by ecclesiastical law, because on festival days
+and fast days, the marital encounter
+notopposing, married parties may
+keep those things which are accord- ing to the commandment. But if
+the canons and the holy fathers
+seem, on those days, expressly to
+prohibit the use of marriage, the
+above-cited authors say that it is
+understood of the counsel, not of the
+precept, as is attempted to be proved
+by Sanchez, and other interpreters.
+-Lig. vol. 6, n. 923.
+E 2
+Quær. III. An liceat coire conjugibus tempore prægnationis. Commune, est id non esse mortale, nisi
+adsit periculum abortus. Ita omnes
+cum Sanch. 1. 9. d . 22, num. 3 : Pont.
+. 10, c. 14, n. 7 : Salm. c. 15. , num .
+; et Boss. cap. 9, n. 33 ; ex D.
+Augustino, De Bono Conjug. cap. 6,
+ubi : Conjugalis enim concubitus
+generandi gratia non habet culpam :
+concupiscentiæ vero satiandæ, sed
+tamen cum conjuge, propter fidem tori, venialem habet culpam.
+* * * *
+"Censent autem Sylvest. Ang.
+et Tab. apud Sanch. 1. c. n. I. adesse
+periculum abortus, si copula habetur
+circa initium conceptionis, quia ex
+novo coitu materia illa nondum plene
+formata, facile dispergitur ; nam, licet matrix post conceptionem statim
+claudatur, tamen, ut ait Avicenna, ex
+vehementi delectatione coitus irritata,
+aliquando aperitur, et materia effun- ditur.
+Tanto minus autem aderit tale
+periculum, si habeatur copula tempore proximo partui, ut perperam
+aliqui dixerunt, putantes tunc non
+exponi prolem discrimini suffocationis ; nam verius, ut ait Boss. num.
+. cum Rayn. foetus humanus ita
+secundinis involvitatur, ut eum non
+possit semen contingere. Hine ait
+Petrocor. t. 4. p. 447, periculum
+abortus non ita facile præsumendum ;
+et ideo non esse vexandos conjuges
+importunis interrogationibus, ut abstineant tempore prægnationis : Quæ
+enim ( ait) spes eos a eoncubitu avocandi ? et quale non timendum periculum, si a sua bona fide perturbentur ?-Lig, tom. 6. n. 924.
+Quærit. IV. An licitum sit conjugibus coire tempore menstrui. Hic
+prænotandum quod fluxus mulieris
+alius sit naturalis et ordinarius, et
+iste proprie dicitur menstruus, quia
+It is asked III. , Whether it be
+lawful for married people to have
+connection during pregnancy ? It
+is the common opinion that that is
+not a mortal sin , unless there be
+danger ofabortion. Thus all with Sanchez, &c.Because conjugal connection,
+for the sake of procreation, has not
+sin, but when excercised for the purpose of satisfying concupiscence, but
+still with the consort, on account of
+the fidelity of the marriage bed, it is venial sin. It is also thought by
+Sylvester, &c. , that there exists danger of abortion if connection be had
+about the beginning of conception,
+because from the new encounter, the
+matter not yet fully formed is easily
+dispersed ; for, although after conception the matrix immediately closes,
+yet, as says Avicenna, when irritated
+by vehement delight caused by connection, it sometimes opens and the
+matter is poured out.
+But there will exist so much the less
+danger of that nature (of abortion) if
+copulation be had at the time nearest
+to child-birth, as some have rashly
+said, who think that then the child
+is not exposed to the danger of suffocation . But more truly, as say
+Boss. , &c. , the human foetus is so
+wrapped in the secundines that the
+semen cannot touch it. Hence, says
+Petrocor. t. 4. p. 447, danger of
+abortion ought not so easily to be
+presumed, and that, therefore married
+parties ought not to be harrassed by
+vexatious questions that they should
+refrain during the time of pregnancy.
+"For what hope is there," says he,
+"of withdrawing them from sexual
+intercourse, and what danger is not
+to be apprehended if they are disturbed from their own good faith.”
+-Lig. vol. 6, n. 924.
+* * * *
+It is asked, 4th, Whether it be
+lawful for married persons to copulate
+at the time of the monthly courses ?
+Here it is to be remarked, that the
+woman's flux is sometimes . natural
+communiter singulis mensibus solet in
+feminis accidere, et durat ut plurimum
+per duos vel tres dies. Alius extraordinarius, proveniens ex aliquo morbo
+diuturno qui aliquando durat usque
+ad duodecim dies et ultra. Tempore
+fluxus extraordinarii certum est licere
+tam reddere quam petere. Ita communiter Sanchez 1. 9. d. 21. n. 7.
+Pont. 1. 10. c. 14. n. 6. Holzm. num.
+. Salm. c. 15. n. 76. et Boss. cap.
+. n. 13. cum Azor. Reb. Fill .
+Hurtad. etc. ex divo Thom. in 4. d.
+. q. unic. art. 2. q. 2 ubi expresse
+hocdocet, et rationem adducit, dicens :
+In fluxu menstruorum innaturali non
+est prohibitum ad menstruatam accedere in lege nova, tum propter infirmitatem, quia mulier in tali statu
+concipere non potest ; tum quia talis
+fluxus est perpetuus et diuturnus,
+unde oportet, quod vir perpetuo abstineret. Tempore autem fluxus naturalis adsunt tres sententiæ. Prima
+damnat coitum de mortali ; et hanc
+tenent idem D. Thom. loc. cit. q. 3.
+ad 1. ubi dicit tempore hujus menstrui peccare mortaliter tam virum
+voluntarie petentem, quam uxorem
+voluntarie reddentem : excipit si
+mulier quasi coacta debitum redderet.
+Eandem sententiam tenent S. Ronc.
+Alens Sotus, Tab. Pallac. etc. apud
+Boss. c. 9. n. 16. Probatur 1. ex
+Levit. cap. 20. v. 18. ubi dicitur :
+Qui coierit cum muliere in fluxu menstruo ; et revelaverit turpitudinem
+ejus, ipsaque, aperuerit fontem sanguinis sui, interficientur ambo. Objiciunt huic Sanch. 1. c. n. 2, et Boss.
+n. 16. quod lex illa fuerit cæremonialis, et ideo non obliget in lege
+evangelica. Sed respondet D. Thom.
+dict. q. 2. quod licet illud præceptum
+fuerit cæremoniale quoad immunditiam, fuerit tamen morale quantum
+ad nocumentum (verba S. D.) quod
+in prole ex hujusmodi commixtione
+frequenter sequebatur. Probatur 2 .
+ex can. fin dist. 5. ubi Gregor. Papa :
+Cum et sine partus causa, cum
+and ordinary, and that is properly
+called monthly, because it generally
+happens to females every month, and
+lasts commonly for two or three
+days. The other flux is extraordinary, arising from some chronic disease, which sometimes lasts even for
+days or more. At the time of
+extraordinary flux it is admitted to
+be lawful both to demand and to pay
+the debt. Thus commonly, Sanchez,
+&c . , where he expressly teaches this,
+and adduces as a reason, saying, "In
+an unnatural flux of the monthly
+courses, it is not prohibited in the new law to have access to a woman
+during her terms, both on account of
+infirmity, inasmuch as a woman in
+that condition cannot conceive, and
+because such flux is perpetual and
+lasting, whence it behoves that a man should perpetually abstain." But
+concerning the time of the natural
+flux there are three opinions . The
+first condemns copulation as mortal
+sin ; and this is maintained by the
+divine Thomas in the quoted place,
+where he says that both the man
+who voluntarily demands, and the
+wife who voluntarily pays, the debt at
+thetime of this flowing, commit mortal
+sin. He makes an exception if the
+woman pays the debt, being, as it
+were forced thereto. The same opinion is maintained by S. Ronc. &c.
+It is proved, 1st, from Levit. c. 20,
+v. 18, where it is said, " He who lics
+with a woman having her sickness,
+and shall uncover her nakedness, and
+she shall uncover the fountain of her
+blood, they shall be both put to
+death." To this an objection is
+raised by Sanchez, &c. , that this was
+the ceremonial law, and therefore is
+not obligatory in the evangelical law ;
+but this is answered by St. Thomas,
+that although that precept was ceremonial as touching uncleanness, yet
+that it was moral as touching the
+injury which frequently followed
+in the offspring from commiature
+(uxores) in consuetis menstruis detinentur, viris suis misceri prohibeantur. Probatur 3. ratione, tum quia
+proles eo tempore nascitura exponitur
+periculo nascendi leprosa, et monstruosa ; tum quia adest periculum
+semen frustra effundendi, cum raro
+vel nunquam eo tempore mater sit
+apta conceptioni.
+Secunda sententia totaliter opposita dicit accessum ad menstruatam omni culpa carere ; hanc tenent
+Glossa in can. Si caus. v. Conceptus 33. q. 14. item Perez, Fill. et
+Hurtad. apud Boss. n. 20. eamque
+Sanch. lib. 9. d. 21. n. 7, putat
+æque probabilem ac tertiam, quam
+mox referemus. Ratio, quia hodie
+id nullo jure prohibetur ; non divino
+cum lex Levitica, adveniente lege
+nova jam cessaverit. Nec obstare
+dicunt, quod prohibitio illa non cessaverit, quatenus fuit moralis propter vitandum damnum prolis ; nam
+respondent, quod testetur S. Hier.
+in 18 Ezech. rationem prohibitionis
+in Levitico fuisse, quia illo tempore,
+ob sanguinem femineum infectum ex
+coitu, fœtus leprosi, et elephantiaci
+nascebantur : sed hodie incertum est
+adesse damnum, et multo certius est
+mulierem tempore menstrui non concipere, ut dicunt Sanch. Pal. Boss.
+et Salmantic 11. cc. ac demum,
+etiamsi concipiat cum aliquo damno prolis, dicunt Sanch. 1. 9. d. 21. n.
+. et Boss. c. q. n. 22. id non obstare, quia melius est prolem sic
+nasci, quam non nasci ; forte enim
+postmodum non gigneretur, vel non
+esset eadem proles, unde proles beneficium recipit, non damnum ; nec
+obstat dicere, quod, si non proli,
+saltem sic inferatur damnum naturæ
+quæ postulat ut proles modo conof this kind. It is proved, 2nd,
+where Pope Gregory says, "When
+they (the wives) are detained in
+their accustomed terms, both on account of child-birth and otherwise,
+let them be prohibited from copu- lating with their husbands. It is
+proved 3rd, by the reasons, both
+because the offspring about to be
+born at that time is exposed to
+the danger of being born leprous,
+and monstrous ; and because there
+is danger of spilling seed in vain,
+since the mother is rarely or ever fit
+for conception at that time.
+The second opinion, totally opposed to this, says that access to a
+woman in her terms is free from all
+blame ; this is maintained by many
+authors, and Sanchez thinks this
+equally probable as the third opinion, to which we shall presently
+refer. The reason is, because it is
+at this day by no law prohibited,
+nor by divine law, since on the coming of the new, the Levitical law
+has already ceased . And it is said
+that it is no obstacle, because that
+prohibition has not ceased, for as
+much as it was moral on account of
+avoiding danger to the offspring.
+For they answer that St. Jerome in
+Ezech. 18, affirms that the reason of
+the prohibition in Leviticus was, that
+at that time, in consequence of the
+woman's blood being infected by
+copulation, the foetus was
+leprous and afflicted with elephantiasis. But in these days it is uncertain that that danger exists, and
+it is much more certain that a
+woman does not conceive during the
+time of her terms, as is said by
+Sanchez, &c.; and lastly that, although she may conceive with some
+danger to the offspring, it is said by
+Sanch. that that is no obstacle ; because, it is better that offspring
+should be born thus, than not be
+born at all ; for perhaps afterwards
+it might not be born, or might not
+born
+venientiori generetur : nam respon- | be the same offspring. Whence the
+dent, quod, si non inferatur damnum
+proli, neque infertur naturæ. Non
+prohibetur igitur jure divino ; non
+jure ecclesiastico, nam ad textum
+Gregorii respondet Pontius 1. 10. c.
+. n. 6. prohibitionem illam ecclesiasticam hodie exolevisse ; imo verbum illud Pontificis, "prohibeantur,"
+explicatur ab aliis ut dicit ibi Gloss.
+"prohibeantur, id est, sub forma prohibitionis dissuadeantur." Nec jure
+naturali, quia, licet sit facile pericu- |
+lum eo tempore frustrandi semen,
+tamen ad coitum cohonestandum non
+requiritur, ut ex eo sequatur generatio, sed sufficit, quod coitus ille
+per se sit aptus generationi, esto per
+accidens semen dispergatur, ut accidit in accessu ad mulierem prægnantem, aut sterilem. Neque (aiunt)
+in tali coitu adest indecentia culpabilis nam, ut dicit Per., illa est
+potius materialis. Hinc, concludunt
+nullo modo peccare conjuges, si eo
+tempore coeant, non jam ex affectu
+libidinis (quod non posset excusari
+a veniali,) sed ut utantur jure suo cum moderata delectatione.
+Tertia demum sententia, communissima et probabilior, dicit coitum
+tempore menstrui non esse mortale,
+sed non excusari a veniali Ita S.
+Anton. 3. part. tit. 1. c. 20. § 3.
+Nav. cap. 16. num. 32. Conc. p. 398
+n. 20. &c. &c. Non sit mortale,
+offspring receives benefit and not
+injury ! Nor is it any obstacle to
+say, that if danger is not caused to
+the offspring, it is at least to nature,
+which requires that the offspring
+should be born in the most convenient manner ; for it is answered
+that if no danger is caused to the
+offspring, neither is any inflicted on nature. It is prohibited, then,
+neither by the divine, nor the ecclesiastical law, for to the text of Gregory it is answered by Pontius, that
+that ecclesiastical prohibition is at
+this day obsolete ; nay, that very
+saying of the Pontiff, " Let them be
+prohibited." is explained by some,
+as says the Gloss. in that placeLet them be prohibited, —that is, let
+them be dissuaded under the form
+ofprohibition. Nor by the natural
+law, because although the danger of
+frustrating the seed is at that time
+easy, yet in order to render copulation honourable, it is not required
+that generation should follow therefrom, but it is sufficient that that copulation should of itself be fit for
+generation, although by accident the
+seed may be wasted, as happens in
+the case of copulation with a pregnant or barren woman. Nor (as
+they say,) is there in such copulation culpable indecency ; for, as
+says Per., that is rather material.
+Hence they conclude that married
+parties in no degree sin if they copulate at that time ; not in this instance from affecting lust (which
+could not be excused from a venial
+sin), but in order that they may
+enjoy their privilege with moderate delight.
+The third opinion-the most
+common and the more probable—
+declares that copulation at the time
+of the terms is not a mortal, but
+cannot be excused from a venial sin.
+So St. Anton. &c. That it is not a
+mortal sin, is proved by the second
+probat ratio adducta, mox supra pro secunda sententia. Quod autem sit
+veniale, probatur, quia talis concubitus, cum nolint conjuges expectare
+tempus generationi aptius, et jam
+brevi adventurum, involvit quandam
+turpitudinem, et deordinationem,
+cum femina tunc sit inepta com- moda receptioni et retentioni seminis, et ideo coitus tunc minus convenit fini generationis. Conveniunt autem Nav. Pal. Sanch. Salm. ll . cc.
+et. Boss. num. 15. cum. Hurt. quod
+nullum sit peccatum coire tali tempore si adsit aliqua causa turpitudinem illam cohonestans, nempe, ad vitanda dissidia, aut incontinentiam
+in se vel in altero, aut alia similia.
+An autem casu quo nulla adsit causa
+uxor menstruata possit et teneatur
+debitum reddere, si maritus monitus nolit desistere ? Affirmant Pal. p. 4.
+§ 4. n. 9. cum Con. Salm. et Sanch.
+d. 21. n. 96. qui citat pro se etiam
+D. Thom. d. 32. art. 2. q. 3. sed non bene, ut mox videbimus. Verum
+probabilius negandum cum Pontio
+et Bonac. qui citat Sylv. &c.-Lig.
+tom. 6, n. 925.
+reason which has been just above
+adduced for the second opinion.
+But that it is a venial sin is proved,
+inasmuch as such copulation, since married parties refuse to wait for a
+time more fit for generation, and
+which would very shortly arrive, involves a certain degree of turpitude and inordinate desire, inasmuch as
+the female is then unfit for the advantageous reception and retention of the seed, and for that reason
+copulation is the less adapted for the
+end of generation. But it is agreed by Nav. &c. , that it is no sin to have
+copulation at such time, provided there exists some cause rendering
+honourable that turpitude, viz. , to avoid dissension, or incontinence
+in either party, or other like causes.
+But in a case in which no cause
+exists, can a woman during her terms,
+and is she bound to pay the debt,
+if her husband, forewarned, refuses
+to desist ? It is affirmed by Pal.
+&c. , but not well, as we shall present- ly see. But it is more probably
+to be denied, with Pontius, &c.-Lig.
+V. 6, n. 925.
+ON THE IMPEDIMENT OF AFFINITY.
+Oritur ex carnali copula perfecta.
+Quid est affinitas ? Est propinquitas personarum orta ex copula carnali : per illam vir fit affinis
+consanguineis mulieris, et mulier
+consanguinies viri ; cum enim per
+copulam vir et mulier fiant una caro,
+uterque tangit consanguineos alterius,
+et eos sibi facit affines.
+It arises from perfect carnal
+copulation.
+What is affinity ? It is a relationship of persons, arising from
+carnal copulation : by it the man
+becomes allied to the blood- relations
+of the woman, and the woman to the
+blood-relations of the man ; for, when
+by copulation the man and woman
+become one flesh, each touches the
+blood-relations of the other and
+becomes allied with them.
+Fundamentum itaque affinitatis Therefore the foundation of affiest copula carnalis, sive matrimoni- nity is carnal copulation, whether
+alis, sive extra-matrimonialis : ut it be matrimonial, or extra-matrimotamen copula carnalis affinitatem nial ; however, that carnal copulainducat, debet esse consummata in tion may occasion affinity, it ought
+vase debito cum emissione seminis to be consummated in the proper
+virilis intra illud, seu quod idem est,
+debet esse apta generationi : ita post
+S. Thom, Suppl. q. 55. art. 4. ad. 2.
+et Auctores communiter.
+Et hinc non exsurgit affinitas ex
+copula sodomitica, neque ex illa,
+quæ habita fuit citra seminationem
+viri.
+Contra oritur affinitas ex copula
+inter senes et steriles habita : quia
+illa de se generationi apta est, et ex ea vir et mulier fiunt una caro.-
+Dens. tom. 7, p. 239.
+passage with the emission of the
+man's seed within it, or what is the
+same thing, it ought to be fit for
+generation as St. Thomas and other
+authors commonly say.
+And hence affinity does not arise
+from sodomitic copulation, nor from
+that which has been had without the
+man's spending. *
+On the contrary, affinity arises
+from carnal copulation between the
+old and the barren, because that is
+of itself fit for generation, and from it man and woman become one
+flesh. -Dens, v. 7, p. 239 .
+ON IMPOTENCE, AND WHEN IT INVALIDATES
+MATRIMONY.
+Quid est impotentia ?
+R. Est incapacitas perficiendi
+copulam carnalem perfectam cum
+seminatione viri in vase de se debito,
+seu de se aptam generationi.
+Dividitur in impotentiam naturalem et accidentalem, in perpetuam
+et temporalem, in absolutam et respectivam, in antecedentem et consequentem.
+Absoluta dicitur, quaæ est respectu
+omnium ; quali laborant frigidi :
+respectiva vero, est respectu aliquarum personarum tantum, ut si mulier
+sit nimis arcta respectu unius viri,
+non respectu alterius. - Dens, tom.
+, p. 273.
+Ex dictis patet spadones et eunuchos utroque testiculo carentes non
+posse matrimonium inire valide.
+Unde Sixtus V. matrimonia ad hujusmodi eunuchis in Hispania conWhat is impotence?
+Answer. It is an incapacity to
+perform perfect carnal copulation with a seminal emission from the
+man into the vessel duly appointed
+for that purpose, or such copulation
+as is, in its own nature, fit for generation.
+Impotence is divided into natural and accidental, into perpetual
+and temporal, into absolute and respective, into antecedent and consequent.
+Absolute impotence is that which
+is in respect to all ; such as the
+frigid labour under : but respective
+impotence is that which is in respect
+to some person only, as if a woman
+be too tight in respect to one man,
+but not in respect to another.-Dens,
+v. 7, p. 273.
+From what is said, it is clear that
+geldings and eunuchs who want
+both testicles cannot validly enter
+into matrimony. For which reason
+Sixtus the 5th decreed that the
+* According to this doctrine, if a man has natural connection with a woman, he cannot marry her sister ; but if he commits sodomy with the one, he can marry the other ; or if he has only partially committed fornication with the one (i . e. , had
+begun the act, but was not received into full connection) , then also it is no impediment to his marrying the other sister ; as from these two sources of refined gratification affinity does not exist.
+tracta irrita esse decernit ; secus | marriages contracted by this sort of
+enim si alterutro duntaxat testiculo careant.
+:
+Senes et steriles valide contrahant Si tamen quis ita senio decrepitus sit , ut intra vas seminare
+nequeat, impotens censeri debet.
+An si mulier contracto matrimonio reperiatur nimis arcta, pati de- bet incisionem ?
+R. Si non possit sine periculo
+vitæ viro aptari, matrimonium est
+invalidum ; adeoque certo incisionem pati nec debet nec potest : si
+vero sine periculo vitæ incisio fieri
+possit matrimonium erit validum,
+tenebiturque mulier incisionem pati,
+præsertim si idem sit chirurgus qui
+conjux ; nisi ex incisione illa notabile morbi periculum subiret, cum
+quo, uti non tenetur debitum reddere, ita nec incisionem pati.
+Quid si impotentia proveniat ex
+debilitate viri, qui copulam cum
+virgine habere nequeat, sed bene
+cum corrupta ?
+R. S. Thomas supra quæst. 58,
+art. ad. 5, censet quod tali casu vir
+debeat medicinaliter aliquo instrumento claustra pudoris frangerc, et
+ita uxori suæ conjungi : hoc tamen
+intelligi debet, si id fieri possit sine
+peccato aut vitæ periculo. Multi
+interim putant, virginem ad hoc
+permittendum (licet ex charitate
+citra grave incommodum teneri possit ) ex justitia non obligari ; quia
+impotentia non tam se habet ex parte
+virginis, quam ex parte viri debilioris .
+-Dens, tom. 7, pp. 275-6.
+Impotentia dirimens. Illa hic ineunuchs in Spain were null and void :
+for it were otherwise if they wanted
+but one testicle only.
+Men, old and barren, may validly
+contract marriage ; if, however, any
+one be so decrepit from old age as
+not to be able to spend within the
+vessel (or passage), he ought to be considered impotent.
+If a woman, upon having contracted matrimony, be found too tight, ought she to suffer incision ?
+Answer. If she cannot, without
+danger to her life, be fitted to the
+man, the marriage is invalid ; and
+therefore she neither ought nor can
+suffer incision : but if, without danger
+to her life, the incision can be made,
+the matrimony will be valid, and
+the woman will be bound to submit
+to the incision, particularly if her
+husband be a surgeon ; unless from
+that incision there should follow a
+notable danger of disease, with which
+(danger) as she is not bound to
+render marriage duty, so neither is
+she bound to suffer the incision.
+What if the impotence should
+arise from the debility of the husband, who is unable to copulate with
+a virgin, though he can do it well
+with a woman who had been previously deflowered ?
+Answer. St. Thomas thinks that
+in such case the husband ought medicinally to break the barriers of her
+virginity with some instrument, and
+so have connexion with his wife :
+this, however, ought to be understood, if it can be done without
+sin or danger to life. Many, however, are of opinion, that the virgin (though in charity bound to submit
+without grievous inconvenience) is
+not in justice obliged to permit this,
+because the impotence is not SO
+much on the part of the virgin, as on
+the part of the man who is too weak.
+-Dens, v. 7, pp. 275–6.
+Invalidating impotence. That is
+telligenda est, quæ sexuum copulam
+impedit per quam duæ personæ fiant
+una caro : non fiunt autem una caro,
+nisi cum vir intra vas mulieris
+semen immittit. Alioqui enim
+non consummatur matrimonium
+neque inducitur ulla sive ex delicto, sive sine delicto affinitas,
+etiamsi fuerit viri pars genitalis intra
+vas fœminæ.
+Quamobrem eunuchi, quamvis aliqui eorum possint vas feminæ ingredi nullatenus sunt matrimonii capaces ob defectum seminis prolifici,
+Idemque sentiendum de illis quibns
+attritus est uterque testiculus ; sed
+illi, quibus unus superest illosus,
+matrimonium inire possunt, quia sunt adhuc seminandi capaces.
+mina nulla habet impotentiam derimentem, nisi quatenus est arcta, non
+valens intra se recipere semen viri :
+solaque fœminæ ad seminandum
+impotentia non inducit impedimen- tum, quia fœmineum semen non
+censetur ad generationem necessarium. -Cabassutius, p. 313. Ed.
+Lugd. 1709.
+to be understood here which impedes
+the copulation of the sexes, by which
+two persons become one flesh ; but
+they do not become one flesh, unless
+whenthe husband injects seed within
+the vessel ofthe woman. For otherwise matrimony is not consummated,
+nor is any affinity induced, either
+with or without sin, although the
+genital part of the man may have been within the vessel of the woman.
+Wherefore eunuchs, although some
+of them are able to enter the vessel
+of the woman, are by no means
+capable of marriage, in consequence
+of defect of prolific seed ; and the
+same thing is to be observed of those
+who have had both of their testicles
+bruised ; but those who have one reFoe- maining uninjured are able to enter
+matrimony, because they are still
+capable of spending. No woman
+has invalidating impotency, unless in
+so far as she is tight, not being able
+to receive within herself the seed of
+the man ; and the impotence of the
+woman to spend does not alone
+induce impediments, because the female's seed is not considered necessary for procreation. -Cabassutius,
+p. 313. Lugd. Ed. 1709.
+His aliqui adjungunt aliud impotentiæ genus ex nimio viri calore,
+quo fit, ut effundatur semen ante- quam perfecta fuerit copula. Sed
+raro usu venit ut hinc oriatur perpetuum impedimentum quamvis enim
+sæpius contingeret, ut multi congressus aut conatus conjugum sine
+debita seminatione fierent, continget
+talem aliquando, ut aliquis ex mul- tis conatibus non frustretur hoc
+effectu. Præterea futurum quandoque est, ut nimius ardor longiore
+consuetudine et temporum progressu
+defervescat. Denique sufficere potest ad consummatam copulam, si
+pars aliqua seminis intromittatur.
+But
+To these some add another kind
+of impotence, from the too great heat
+of the man, by which it comes to pass
+that the seed is emitted before copulation has been perfected.
+it seldom happens in practice that
+perpetual impediment should hence
+arise ; for although it might oftentimes happen that many encounters
+or attempts of the married parties
+may take place without due spending, yet it will sometimes happen
+that one of the many efforts should
+not be frustrated of this effect. Besides, it will at length happen that
+from long custom, and in progress of
+time, this too great heat will cool
+down. Lastly, it may suffice to perfect copulation that some portion of
+the seed be introduced.
+Duplex est impotentia distin- |
+guenda. Una quidem perpetua.
+Altera temporalis. Præterea alia est
+impotentia absoluta, id est, respectu
+omnium ; alia respectiva, per quam
+aliquis est impotens habito respectu
+ad certas quasdam personas, sed
+potens respectu aliarum. Sic enim potest fœmina esse naturaliter arcta
+respectu quorundam, sed non omnium virorum. Quinetiam potest aliquis esse impotens respectu virginum,
+non vero respectu viduarum.-Cabassutius, p. 314.
+Impotence is of two kinds. One,
+indeed, perpetual. The other temporary. Besides, one kind of impotence is absolute—that is , in respect
+of all ; the other respective, by which
+a man is impotent with respect to
+some particular persons, but capable with respect to others. For thus a
+woman may be naturally tight with
+respect to some, but not all men.
+Moreover, a man may be impotent
+with respect to virgins but not with
+respect to widows.
+·
+Credit should not easily be given
+to a woman respecting the impotence
+of her husband, but the married
+parties are first to be interrogated
+separately respecting her complaint,
+and an oath being taken, their
+answers are to be reduced to writing.
+Afterwards the relatives of each of
+the parties are to be called separately,
+in order that they may depose whatever they know concerning this thing.
+After this follows a decree for an
+examination of the sexes, —of the
+woman indeed by midwives bound
+by oath, and of the husband by
+physicians and surgeons similarly sworn. If it does not even thus
+appear evident that the man is entirely impotent, the laws decree cohabitation for three years, for the purpose of experimenting and investigating. If the charge of the comHaud facile credendum est mulieri
+de viri sui impotentia, sed ad ipsius
+querelam seorsim primum singuli
+conjuges interrogandi sunt et promisso juramento eorum responsiones
+in scripta redigendæ. Deinde seorsim vocandi singulorum conjugum
+propinqui, ut si quid hac de re
+sciverint hoc deponant. His succedit decretum inspectionis sexuum,
+fœminæ quidem per obstetrices
+jurejurando adactas, viri autem per
+medicos et chirurgos similiter juratos. Si nec sic quidem constet virum esse prorsus impotentem, jura
+decernunt experiendi et explorandi
+gratia trium annorum cohabitationem.
+Si nullatenus probari potest fœminæ
+conquerentis intentio, et vir se neget
+impotentem, partesque ad copulam
+requisitas habeat integras et illosas,
+quod per chirurgos juratos ita referatur, viro potius quam mulieri cre- plaining woman cannot even yet be
+dendum est post præstitum juramen- proved, and the husband denies his
+tum ; hoc uno excepto si mulier se impotence, and has theparts necessary
+virginem esse probet ex aspectu for copulation whole and unhurt,
+corporis et matronarum attestatione ; which may be referred to the surgeon
+hæc enim probatio potior est quam thus sworn, credence is to be given mariti contraria assertio, etc. Ca- to the husband rather than to the
+bassutius, pp. 314-320. wife, after an oath has been administered ; with this sole exception, if
+JY 58 the woman proves herself to be a
+virgin from the appearance of her
+body and the attestation of the
+matrons ; for this proof is preferable
+to the contrary assertion of the husband.-Cabassutius, p. 314–320.
-We now give a few extracts on the above subjects, which the ingenuity of
-very fiends could not surpass. Yet it is for this nasty teaching that Maynooth
-College receives a Parliamentary Grant of ¿"30,000 a year. We hope the days
+==See also==
-of that iniquitous grant are numbered.
+*[[Papist]]
+*[[Anti-Catholicism]]
-Quaeres an, et quando líceant tac-        You will ask, whether, and at
+*[[Confession]]
+*[[Regina v. Hicklin]]
-tus, aspectus, et verba turpia inter     what times, touches, looks, and lewd
+*[[Ashbee on The Confessional Unmasked]]
+*[[Fallacy of quoting out of context]]
-con juges.                                               words are permitted among married
+*[[Moechialogy]]
-persons.
-R. Tales actus per se iis iicent :        Ans. Such acts are in themselves
-quia cui licitus est finis, etiam Iicent     lawful to them, because, to whom the
-media j et cui licet consummatio,     end is lawful, the means are also law-
-etiam licet inchoatio. Unde licite     fui ; and to whom the consummation
-talibus naturam excitant ad copulara,     is lawful, so also is the beginning :
-Quod si vero separating et sine ordine     consequently, they lawfully excite
-ad copulam, v. g. voluptatis causa    nature to copulation by such acts.
-tantum fiant ; sont venialia peccata,    But, if these acts are performed sepa-
-€0 quod ratione status, quia illos actus     rately and without order to copilla-
-cohonestat, habeant jus ad illos : nisi     tion, as, for example, for the purpose
-tarnen, ut sspe conti ngit, sint eoe-     of pleasure alone, they are venial sins,
-THE CONFESSIONAL ÜNMASKED.
-juncti cum periculo pollationis j aut because, in respect of the state which
-conjuges habeant votum castitatis, renders those acts honourable, they
-tune enim sunt mortalia, ut dictum have a right to them -y unless, however,
-supra 1, 3. t. 4. c. 2. d, 4. Dian. p. 3. as often happens, they are joined with
-t. 4. r. 204, et 216.—Lig* t. 6, η. 932. danger of pollution, or the married
-parties have a vow of chastity, for in
-that case they are mortal sins, as has
-been said above.—Lig. vol. 6, n. 932.
-Unde Resolves.                               Whence it will be resolved.
-lt—Conjux venialiter tantum pec-        I.—A husband commits only venial
-cat—1. Tangendo seipsum ex volup-    sin—ist. By touching himself from
-tate, et tactum non ita expresse refer*     pleasure, and by not referring the
-endo ad copulam, ut contra Vasquez    touch so expressly to copulation, as
-et alios probabiliter docet Sanch. 1. 9.     Sanchez more probably teaches, inop-
-d. 44. 2. Oblectando se veneree sine     position to Vasquez and others.
-periculo pollutionis de actu conjugali     2ndly, In pleasing himself venereaily
-cogitato, dum abest compars, vel     without danger of pollution, in think-
-actus exerceri non potest. Fill. Lay·     ing of the conjugal act, whilst the
-mann. Tann. Haider cum Dian. p. 3.    partner is absent, or the act itself can-
-t. 4. res. 224. contra Nav. Azor. etc.       not be exercised.
-II.—1. Peccat graviter vidua, quae        II.—ist. A widow sins grievously
-se veneree oblectat de copula olim     when she derives venereal pleasure
-habita ; quia est illi illicita per statura,     from amorous reminiscences, because
-. Bigamus, qui in actu conjugali,     such is unlawful to her, in conse-
-cum secundo exercito, représentât     quence of her state. 2ndly. Also a
-sib i priorem, et de ea earn aliter delec-    person married a second time, who,
-tatur, quia est permixtio cum aliena,    during the conjugal act, had with the
-Laym. 1. 1. t. 9. n. 3.                             second wife, represents to himself the
-first, and derives carnal pleasure there-
-by, because it ís permixture with
-another woman.
-Quserit ÏI. quid, si conjuges ex his        It is asked—JL, If married persons*
-THE CONFESSIONAL UNMASKED.                       IO5
-turpibus actibus prsevideant pollutio-     from these filthy acts, foresee pollution
-nem secuturam in se vel in altero,     about to follow, either in themselves
-Plures adsunt sententi«. Prima sen-    or their companion ? There exist
-tentia, quam tenent Sanch. lib. 9. d.     many opinions. The first opinion,
-. ex n. 34. fill, tract. 3. c. 9. n.     which is maintained by Sanchez, ex-
-. Viva q. 7. art. 4. η 4. Escob.    empts that from all sin, even in the
-. 26. n. 207. Elb. n. 393. cum He-    person demanding, if pollution be not
-rinex, et Spor. n. 500. id excusât ab    intended, and there be no danger of
-omni culpa etiam in petente, si pollu-    consenting to it, and provided the
-tio non intendatur, nee adsit periculum    touches be not so lewd that they ought
-consensus in earn, et modo tactus non    to be considered as begun pollution
-sit adeo turpis, ut judicetur inchoata     (such as would be to move the fin-
-pollutio (prout esset digitum morose    ger morosely within the female vessel);
-admovere intra vas femineum) -, ac     and besides there might be some grave
-praeterea adsit aliqua gravis causa    cause of applying such touches, viz.,
-talem tactum adhibendi, nempe ad se    for the purpose of preparing one's self
-praeparandum ad copulam, vel ad    for copulation, or for promoting mu-
-fovendum mutuum amorem. Ratio,     tual love. The reason is, because in
-quia tune justa illa causa tales actus    that case the just cause renders such
-cohonestat, qui alioquin non sunt    acts honourable, which are not other-
-illiciti inter conjuges ; et si pollutio     wise unlawful among married persons,
-obvenit, hoc erit per accidens. Dici-    and if pollution ensues, this will be
-tur si adsit gravis causa j nam, si non     by accident. It is said, if there be
-adsit, praedicti actus non excusantur    grape cause for it ; if there be not, the
-a mortali. Secunda sententia, quam    fore-mentioned acts are not excused
-tenent Pal. p. 4. § 2. n. 2. Boss. cap.     from mortal sin. The second opinion,
-. n. 213. et Salm. cap. 15. num. 86.     maintained by Pal. &c, distinguishes
-cum Soto, Caject. Dec. Hurt. Aversa,     and affirms, that unchaste toyings are
-et communi ut assero at, distinguit et     a mortal sin, if pollution is foreseen
-dicit esse mortalia tactus impúdicos,    to proceed from them, because since
-si prasvideatur pollutio ex eis proven-    these proximately lead to pollution,
-tura ; quia, cum hi proxime influant     and are not of themselves instituted
-ad pollutionem, et non sint per se     to promote conjugal affection, they
-instituti ad fovendnm affectum con-     are considered voluntary in effect j
-jugalem, censentur voluntara in causa :     otherwise if they are chaste, such as
-Ρ
-Ιθ6                      THE CONFESSIONAL UNMASKED.
-secus, si sint pudici, ut oscula et am-    kisses and embraces, because such
-plexus, quia actus isti per se inter    acts are of themselves lawful among
-conjuges sunt liciti, cum per se apti    married parties, since they are natur-
-sint ad fovendum conjugalem amorem.    ally calculated to cherish conjugal
-Tertia sententia, quam tenet Diana,    love. The third opinion, maintained
-p. 6, tr. 7. r. 6ζ. cum Praepos. et    by Dian. &c, affirms that touches,
-Vili, dicit tactus tam impúdicos quam    both the unchaste and the chaste, are
-púdicos esse mortalia, si praevideatur    mortal sin, if danger of pollution be
-periculum pollutionis. Ratio, quia    foreseen. The reason is, because
-ideo tactus licent inter conjuges, in    touches are therefore lawful among
-quantum quaeruntur intra limites ma-    married people, in so far as they are
-trimonii, in quantum nihil sequitur    sought within the limits of matri-
-repuguans fini et institutioni seminis :     mony, or in so far as nothing follows
-cum au tern praevidetur seminis dis-    repugnant to the end and the institu-
-persio, licet non intendatur, quales-    tion of seed ; but when the dispersion
-cumque tactus sunt illiciti.                      of seed is foreseen, although not in-
-tended, touches of whatsoever nature
-are unlawful.
-An autem sit semper mortale, si        But is it always a mortal sin, if the
-vir immittat pudenda in os uχ ori s ?         husband introduces his — into the
-mouth of his wife ì
-Negant Sanch. lib. 9. 17. n. 5. et        It is denied by Sanchez and others,
-Boss. cap. 7. n. 175. et 193. cum     provided there be no danger of pollu-
-Fill. ac Perez, modo absit periculum     tion. But it is more truly affirmed by
-pollutionis. Sed verius affirmant     Spor. de Matrim. and others, both be-
-Spor. de Matrim. n. 498. Tamb. lib.     cause in this case, owing to the
-· c. 3. § 5. n. $3. et Diana p. 6. tract    heat of the mouth, there is proxi-
-. r. 7. cum Fagund. turn quia in hoc     mate danger of pollution, and be-
-actu ob calorem oris adest proximum     cause this appears of itself a new
-periculum pollutionis, turn quia haec    species of luxury, repugnant to na-
-per se videtur nova species luxuriae    ture (called by some* irrumati&n)f
-contra naturam (dicta ab aliquibus     for as often as another vessel than the
-irrumaiio) : semper enim ac quaeritur     natural vessel ordained for copulation,
-a viro aliud vas, piaster vas naturale     is sought by the man, it seems a new
-ad copulara institutum, videtur nova     species of luxury. However, Spor.
-THE CONFESSIONAL UNMASKED.                       IO7
-species luxuriae. Excipit tamen     and others make an exception, if that
-Sporer i.e. cum. Fill, et Marchant,     be done casually j and in truth, San-
-si id obiter fiat j et hoc revera sentire    chez seems to be of this opinion,
-videtur etiana Sanch. dum excusât    whilst he excuses that act from mortal
-actum ilium a mortali., si cesset omne    sin, should all danger of pollution
-periculum pollutionis. Excipit etiam    cease. Pal., also, makes an excep-
-Pal. p. 4. § 2. num. 6. si vir hoc    tion, "if the husband does this to
-faeeret, ut se excìtet ad copulam na-    excite himself for natural copulation."
-turalem. Sed ex praedictis neutrum    But, from what has been said before,
-admittendum puto. Eodem autem     I think neither ought to be admitted,
-modo Sanchez loc. eit. n. 32 in fin.     In the same manner, Sanchez con-
-damnât virum de mortali, qui in actu    demns a man of mortal sin, who, in
-copulae immiteret digitum in vas prae-    the act of copulation, introduces his
-posterum uxoris, quia (ut ait) in hoc    finger into the hinder vessel of the
-actu adest affectus ad sodomiam.     wife, because (he says) in this act
-Ego autem censeo posse quidem re-    there is a disposition to sodomy,
-periri talem effectum in actu j sed per    But I am of opinion that such effect
-per se loquendo hunc effectum non    may be found in the act 5 but, speak-
-agnosco in tali actu insitum. Ceter-    ing of itself, I do not acknow-
-um, graviter semper increpandos dico     ledge this effect natural in the act.
-conjuges hujusmodi fœdum actum ex-    But I say that husbands practising a
-ercentes.—Lig. torn. 6. n. 93$.               foul act of this nature, ought always
-to be severely rebuked.—Lig. vol. 6,
-*· 935-
-Quaer. IV. An sit mortalis delecta-        It is asked, Does morose gratifica-
-do morosa in conjuge de copula habita     tion in a married party, respecting
-vel habenda, quae tamen non possit    copulation had or to be had which yet
-haben de praesenti, Adsunt tres sen-     cannot be had for the present, amount
-tentiae. Prima sententia affirmât ; et     to mortai sin ?—There are three
-hanc tenent Pont. lib. 10, c. i6, n. 21,    opinions. The first opinion affirms
-Wigandt. tr. 4.» n. 59, Sylv. ac Vega,    it; and this is maintained by Pont.
-Rodriq. et Die. apud Salm. c. ij, n.     &c, who call it probable mortal sin.
-. qui probabilem vocant. Ratio,     The reason is, because such gratifica-
-quia talis delectatio est quasi inchoata    tion is, as it were, begun pollution,
-pollutio, quae, cum eo tempore non     for since it cannot be had at that
-Ιθ8                       THE CONFESSIONAL UNMASKED.
-possit haberi modo debito, omnino fit    time in a lawful manner, it is alto-
-illicita. Secunda vero sententia com-    gether illicit. But the second opinion,
-munior negat ; eamque tenent Pont,     more common, denies this j and this
-p. 4, q. 8, n. 12. Spor. n. 505. Croix     opinion is maintained by Pont, &c.
-n. 337» cum Suar, et Sanchez, 1. 9, d.    This opinion says that such gratifica-
-. n. 3, cum S. Anton. Palud Cajet,     tion is not a mortal sin, if there be no
-Viguer. et communi, ut asserit, utque     danger of pollution, but it is only a
-fatetur etiam. Pontius, item Conick.,    venial sin. It is venial, because it
-&c, qui etiam probabilem putant.    wants the due end, since it cannot be
-Haec sententia dicit talem delectatio-    ordained for present copulation. But
-nem non esse mortalem, si absit peri-     it is not mortal sin, since gratification
-culum pollutionis, sed tantum venia-     derives its good or bad qualities from
-lem. Est venialis, quia ipsa caret    the object; and since copulation is
-debito fine, cum non possit ordinari    lawful for married persons, its gratifi-
-ad copulam praesentem. Non est    cation cannot be grievously unlawful
-autem mortalis, quia delectatio sumit    to them. And this is expressly fa-
-suam bonitatem vel malitiam ab ob-    voured by what St. Thomas says,—
-jecto j et cum copula sit licita con-    ** As carnal intercourse is not a mortal
-jugatis, non potest esse eis graviter    sin to a married person, the consent
-illicita ilüus delectatio. Et huic ex-    to gratification cannot be a greater sin
-presse fa vet id quod ait D. Thom. de    than the consent to the act.'* And
-Malo, q. 15, art. 2, ad. 17,ubi: Sicut    this is admitted by Spor. although the
-carnalis commixtio non est peccatum     venereal gratification arising from the
-mortale Conjugàto, non potest esse    moving of the passions be bad.
-gravius peccatum consensus in delec-    Lastly, the third opinion, maintained
-tationem, quam consenus in actum.    by Salm. distinguishes and says, that
-Idque admittit Spor. etiamsi babeatur    if the gratification be without moving
-delectatio venerea orta ex commotiohe    of the passions, it will not be mortal
-spiritnum. Tertia demum sententia,    —otherwise, if accompanied by the
-quam tenent Salm. d. c. 15, n. 90,    moving and titillation of the parts.
-di stingilit et dicit, quod, si delectatio     I will proffer my own opinion : If the
-sit absque commotione spirituum non    gratification be had not only with the
-ent mortalis 5 secus, si cum comino-    moving of the passions, but also with
-tione et titillatione partium. Ego    titillation, or venereal pleasure, I am
-meum judicium proferam. Si delec-    of opinion that that cannot be excused
-THE CONFESSIONAL UNMASKED.                         IOÇ
-tatio habeatur non solum cum com-     from mortal sin, because such gratifi-
-motione spirituum, sed etiam cum     cation is proximately allied to danger
-titillatione sen voluptate venerea,     of pollution. I think that the contrary
-sentio cum Cone. p. 408, n. 10,     should be said, if it be not attended
-(contra Sporer ut supra) earn non     with that voluptuous titillation, because
-posse excusan a mortali, quia talis    then danger of pollution is not proxi-
-delectatio est proxime conjuncta cum     mately annexed to the gratification,
-periculo pollutionis. Secus vero puto     although it may be attended with the
-dicendum, si absit illa voluptuosa     moving of the passions j and so, in
-titillatio, quia tune non est delecta-    truth, think Sanchez, &c, since there
-tioni proxime adnexum perieulùm poi-    he does not excuse the gratification
-lutionis, etiamsi adsit commotio spiri-    with venereal pleasure, but only, as
-tuum 5 et sic reverá sentit Sanchez, 1.    he says, with the excitement and
-c. n. 4, cum Vasque, cum ibi non     moving of the parts without danger
-excuset delectationem cum voluptate     of pollution. But since such moving
-venerea, sed tantum, ut ait, cum com-     is nearly allied to that voluptuous
-motione et alteratione partium absque     titillation, therefore married couples
-pollutionis periculo. At quia talis    are to be especially exhorted to abstain
-commotio propinqua est Uli titillationi     from morose gratification of this na-
-voluptuosae, ideo maxime hortandi    ture. It is also to be observed that this
-sunt conjuges, ut abstineant ab hujus-     is altogether illicit in a husband, who
-modi delectatione morosa. Item ad-     is bound by a vow of chastity, as is
-vertendum earn esse omnio illicitam    commonly said by Sanchez and others,
-in con juge, qui esset obstrictus voto    —Lig, ν. 6, η. 937·
-castitatis, ut dicunt communiter San-
-chez, d. d. 44, n. 26, et Boss. e. 7, n.
-, cum Vasq. Fill, el aliis.—Lig,
-t. 6, η. 937-
-Petrus Dens was born at Boom near Antwerp, September
-a, 1690, and died 1.5 February, 1775, at Mechlin, in the
-cathedral and college of which city he held office. His life
-appears to have been chaste, laborious, and uneventful.*
-* fetologi* Canftut Complttttö, vol. 7, p. 1582.
-HO                            NOTICE OP PETRUS DENS.
-Although generally left unnoticed by both biographers and
-bibliographers, his works, concerning which there has been
-much controversy, are authoritative, and have been used as
-the ground work for the text books of Maynooth College.
-The most complete edition is : CfceOlOffta JWoraító et Μθ$*
-XtliitiCà Reverendi et Eruditissimi Domini Petri Dens, &c.
-Editto Nova, et jihsolutissima, &c. Dublini : Ex Typ.
-Richardi Coyne, &c. mdcccxxxii. i2mo. (counts 6),
-vols. There is also an edition of Mechlin, 1828, 7 vols.
-Alphonsus Maria di Liguori was born at Naples, Sep-
-tember 26, 1696, and died at Nocera-de'-Pagani, August 1,
-. Educated for the bar, he practised that calling for
-some time at Naples, but quitted it for the church, and
-was ordained August 31, 1722. He founded a society of
-missionaries, and became a bishop. In 1816 he was canon-
-ized. His life was one of great purity.* His numerous
-works will be found noticed by the leading biographers.-f-
-In his iïlannri fces» COttfeSiöeursi, Mgr Gaume has embodied
-Liguori's Pratique des Confesseurs^ and added a brief but
-eulogistic sketch of his career. On the other hand, M. Fred.
-Busch, basing his observations upon the Compendium tkeo-
-¡ogiœ morali s, &c. ex Β. Liguori o excerpsit J. P. Moullet,
-* 33tograpf)te llïnflitrftÏÏ*, (Michaud), vol. 24, p» 533.
-t &a ¿fPrance Etttiratre, vol. 5, p. 3085 JHamitlttu ftiftrairt, vol. 3, col. 1078.
-NOTICE OF A. M. DI LIGUORI.                        Ill
-&c. Frihurgi &c. 1834, has, in his BfrOUbttttö ìl'tltt 35(6*
-ItopÖflt, pointed out many of the immoral and obscene
-points in Liguori's teaching. M. Busch submits to the
-judgment of his readers : " si des livres importés de l'étranger
-et renfermant une confusion perpétuelle de toutes les notions
-du bien et du mal, du juste et de l'injuste, enseignant des
-principles subversifs, infâmes, peuvent s'appeler des Traita
-de morale ; si des livres, encore plus coupables que ceux
-que nos anciens parlements faisaient brûler par la main du
-bourreau, doivent continuer à corrompre l'élite de notre
-jeunesse, et si les hommes qui cherchent à les propager ou
-à les soutenir, méritent le nom de chrétiens."
-I cannot conclude this notice with more appropriate words
-than the following of M. Libri :* " A quoi bon tous ces cas,
-toutes ces distinctions subtiles, sinon à former des demi-hon-
-nêtes gens ? Sont-ils donc si rares aujourd'hui ? Pourquoi
-examiner si curieusement les excès de la dépravation ? Croit-
-on que les jeunes gens auxquels on enseigne ces choses seront
-tous à l'abri de la tentation, et ne sait-on pas que pour certaines
-matières la meilleure manière d'éviter,, c'est d'ignorer ? "
-* Eettre* ¿ur h Clwgi, p. 102.
-HáAagtm&ep tú Çoperp* Containing
-I. A Discovery of the most Secret Practices
-of the Secular, and Regular Romish Priests in
-their Auricular Confession.
-II.    A true Copy of the Pope's yearly Bull of Indul-
-gencies and Pardon of Sins, to all those that serve in the
-War against the Enemies of the Romish Religion. The
-Explanation of the Bull, with some Remarks upon it.
-III.    An Account of their Masses, privilegi Altars,
-Transubstantiation, and Purgatory, and of the Means,
-the Priests make use of, to delude the People.
-IV.    Of Inquisitors, and their Practices in several Instances.
-V.    Of their Prayers, Adoration of Images, and Relicks.
-Written by D. Antonio Gavin, bom and educated in
-Spain, some Years secular Priest in the Church of
-Rome, and since 1715, Minister of the Church of
-England, Dublin: Printed by George Grierson, at
-the Two Bibles, in Bssex-StreeL 1724.
-vo. (counts 4) ; pp. xxiii of title, dedication and preface,
-vii names of subscribers, and §66. This is the original
-edition, not generally mentioned by the bibliographers.
 {{GFDL}}