c cc. cc c^c&c c >: c c 5 C r c PREFACE. To the Reader : Ynu are here presented with extracts from Theological works of tho Romish Church, published and circulated with the approbation of Councils, and Bishops, and taught as Moral Theology in the Uai^ed States, and elsewhere — in the Nineteenth Century. Under each extract may be found the volume and page from which it has been selected. The Latin extracts are from approved Catholic Theology. The accompanying translations are for the people. At a meeting of the Roman Catholic Prelates of Ireland, held on the 14th of Sept., 1808, it was unanimously agreed that Dens Com- plete Body of Theology was the best booh on the subject that could be j; c.blished. This resolution was subsequently confirmed by another, passed saanimously at a meeting of Roman Catholic Bishops, held in Dublin m the 25th of Feb., 1810, viz.: " Resolved, That we do hereby confirm and declare our unaltered adherence to the Resolutions unanimously entered into at our last general meeting, on the 14th Sept., 1808." — Wyse's Hist. Cat. Ass., vol. 2, Appen. p. 20. The Archbishop of St. Louis, Missouri, endorses the Moral The- ology of Peter Dens, as may be seen by reference to files of St. Louis papers of Feb., 1850. It is presumed that Fathers, Husbands and Brothers may, witl propriety investigate the Moral Theology winch the Romish Priest- hood are authorized to teach their wives daughters and sisters in the Confessional. $t it bte £ e f er. ($;§ roerben ttjtten tjter ^luS^uge ei§Iid) ber St. Souts) flatter oom gebr. 1850 erjetjen merben !ann. (S§ nrirb »orau§gefet$t, baft better, (Hjemanner nnb SSriiberraerben. mtt SInftanb, bie9DroraItf$e£t)eoIogte ptiifen, raelcbe bte dth mifdje $rtefterfd)aft tfjre SBei&er, £oct}ter unb Sdnoeftexn tm 58eid)tfhtf)f 3u ; Ie§renautorijirtijh 3 VOX POPULI.' A POPISH BULL, OR CURSE, PRONOUNCED ON REV. AVM. IIOGAN-, FORMERLY A PAPAL PRIEST IN PHILADELPHIA. " 'By the authority of God Almighty, the Father, Son, and Holy Grhost, and the undefiled Virgin Mary, mother and patroness of oui Savior, and of all celeitial Virtues, Angels, Archangels, Thrones, Dominions, Powers, Cherubim and Seraphim, and of all the Holy Patriarchs, Prophets, and of all the Apostles and Evangelists, of the Holy Innocents, who in the sight of the Holy Lamb are found worthy to sing the new song of the Holy Martyrs and Holy Confessors, and of all the Holy Virgins, and of all Saints together with the Holy ^lect of God ;' — May he, "William Hogan, be damned. "We excom- municate and anathematize him from the threshold of the Holy Church of God Almighty : We sequester him, that he may be tor- mented, disposed and be delivered over with Dathan and Abiram, and with those who say unto the Lord, ' Depart from us, we desire none of thy ways ;' as a firo is quenched with water, so let the light of him be put out for evermore, unless it shall repent him and make satis- faction. Amen. "May the Father, who creates man, curse him! — May the Son, who suffered for us, curse him ! — May the Holy Ghost, who is poured out in baptism, curse him ! — May the Holy Cross, which Christ for our salvation, triumphing over his enemies, ascended, curse him ! " May the Holy Mary, ever virgin and mother of God, curse him ! — » May St. Michael, the Advocate of the Holy Souls, curse him ! — May all the Angels, Principalities and Powers, and all Heavenly Armies, curse him ! — May the glorious band of the Patriarchs and Prophets curse him ! "May St. John the Precursor, and St. John the Baptist, and St. Peter, and St. Paul, and St. Andrew, and all other of Christ's Apos- tles together, curse him ! and may the rest of the Disciples and Evangelists, who by their preaching converted the universe, and the holy and wonderful company of Martyrs and Confessors, who by their 4 works are found pleasing to God Almighty ; — May the holy 'choir of the Holy Virgins, who for the honor of Christ, have despised the things of the world, damn him ! May all Saints from the beginning of the world to everlasting ages, who are found to be beloved of God, damn him ! il May he be damned wherever he be, whether in the house or in the alley, in the woods, or in the water, or jn the Church ! .May he be cursed in living and dying ! " May he be cursed in eating and drinking, in being hungry, in being thirsty, in fasting and sleeping, in slumbering and in sitting, in. living, in working, in resting, and ***** and in blood letting ! u May lie be cursed in all the faculties of his body ! •'. u May he be cursed inwardly and outwardly ! May he be cursed in his hair ; cursed be he in his brains and his vertex, in his temples, in his eyebrows, in his cheeks, in his jaw-bones, in his nostrils, in his teeth and grinders, in his lips, in his shoulders, in his arms, in his fingers 1 u May he be damned in his mouth, in his breast, in his heart, and purtenances, down to the very stomach ! "May he be cursed in his ***** and his****; in his thighs, in ******* t and his *** and in his knees, his legs, and his feet, and toe nails ! "May he be cursed in all his joints and articulation of the mem- bers ; from the crown of his head to the soles of his feet may there be no soundness ! " May the Son of the living God, with all the glory of his majes- ty, curse him ! and may Heaven, with all the powers that move therein, rise up against him, and curse and damn him, unless he repent and make satisfaction. Ameul So be it. Be it so, Amen 1" Erne Papstliclie Bnlle, ober 3? I u §, 9Cu3ge[pro(^en iiBcr hen (Sljvro. $8m. t£> 0Q . att > »ovmnt§ papftlidjer SPrteficr in $I)ilabetpI)ia. K „©uw$ bic taft ©otteS, beS SHImacrjtigen, be§ SBatcrS, ©or)ne§ imb £eil"tgen ©eifieS, imb ber reinen ^ungfrau Slftarta, ber Gutter unb ^atronin unfereS £eitau= be3, unb alter t)immtifd)cu JMfte, (Sngel, (Srjengel, $$rone, £errfd)aften, Cherubim itnb ©eraptjim ; yub alter tjeitigen ^atriavdjen, ^3ropt)etcu unb aller 2fyofteI imb (Soangdiftert, ber tjeittgen Unfdjulbigen, bic routing crfunben roorben ftnb, oor ccm Stngefidjte be§ SammcS 3U fingen ben neuen ©efang ber fjeiligen SBlutjeugen unb ber fyeitigen SSefennev be§ ©lauBenS unb aller beitigeu Sungfrauen unb aller £eiligen fammt bm 2lu§erroal/(ten @otte§ foil er, 23itf)elm £)ogan, oerbammt fein. SBit er= commuuiciren unb oerbannen itjn von ber ©d)roette ber l)etligen jtirdje <,be§ 9lllmadj= tigen @otte§. 2Bir fonbern ir)n ab, bafj er gepeiuigt, iiberantroortet unb iiberliefevj roerbe mit ©atljan unb 2lbiram unb mil benen, bie fagen ^u bem $exm : „2Beid)e von unZ, roir feegeljren beiner 2£ege nid)t." Bie ein $euer mit SBaffcr getbfd)t roirb, fa laffet fetn 2id;t au5gelbfd;t (ein [iir immer, mnn er ntdji S5u*pe ttjut unb ©emtgtlnu ung leiftet. Slmcn! W6%t ber SSater, ber ben SKeufdjen erfdjafft, i^rt oerffudjen! — 9)coge ber ©orjn/ber fiir un§ gelitten r)at, u)n oevftudjen! — 9Jtbge ber £eilige ©eifi, ber ausgegoffen roirb in ber £aufc, ifjn oerfludjen!— 93coge ba§ tjeiligc ^rcuj, ba§ (5r)riftit§ itber feine §einbe truimpprenb beftiegen rjat, it)n oafludjen! TOge bie t-eilige $caria, eroig ^ungfrau unb SJhttter ©olte§, iljn oerftud)en ! — 9)coge ber Ijeitige SSJcidjael", ber $iirfpred)er ber fyeiligen ©eelen, iljn oerfludsen!— TO- gen alle (Snget unb giirftentljumer unb ©eroalten unb alle fjimmtifdjeti £eerfdjaaren iljn Derftud;en— SUcoge bie gtort'eidje ©d;oar ber ^patriardjen unb iprop^eten u)n]oer= ftudjen ! TOge ©t. ^oljanneS, ber SBorlaufer, unb ©r. 3jo$amte§, ber £aufer, unb ©t. $e* tcr nub ©t. ^paut unb ©t. SlnbrcaS fammt alien anbern 2lpofteln (Sr)rtftt itjn mtteiu= anber -oerfutdjen ! Unb mogen alle itbrigen ^linger unb (Soangetiften, bie bnrd) iljre Sjkebigt bie SEBelt befeln-t, unb bie tjeitige unb rounberbaie ©djaar ber ^Rdrtprer unb SBIut^eugcn, bie burdj ifjre SGBerFc bei (Sort, bem Stttmddjtigen, angeneljm erfunben roorben finb ;— tnoge ber (J^or ber rjeiltgen ^ungfrauen, bie fiir bie (5T;re G^rifti bie Singe ber 2Mt oerad)tet l^aben, i^n Devbammcn ! TOgen alle ^eitigen von Slnfaug ber 2Sett 6t§ in eroige Qtikn, bie al§ bie ©etiebten ©otteS erfunben roorben, i^n roeibammeu 1 ^oge er rjerbammt fetn, roo tmmer nur er fid) Befmbe, ob ju ^oaufe ober auf ber ©affe, ober im SBatbe, ober auf bem Staffer, ober in ber ^ird;e! 2ftbge er tm Seben unb im £obe oerfludjt fein! Mge er tierfludjt fein tm Gffen unb im £rinfen, in hunger intb in Durft, tm $ctfien unb tm ©djlafen, ©djlumment, unb tm -iftieberlaffen, SBoIjnen, 2Irbciten, $tul)tn, unb ***** unb im Siberia^ ! ■Jftoge er oerflndjt fein in alien feinen forperlidjen ^-aljigMten ! TOge er innen unb auften t)erflud;t fein ! 9Jcoge er in fetnen £>aaren Derfludpr fein! »evflucr)t fein in feinein @el)im unb in feinem SBirBel, in feinen ©djtdfen unb in fetnen STugenbrauen, in feinen SBangen, in feinen ^vinnbaden, in fetnen -ftafen= Ib'djern, in feinen 3 al ^ nert uno 93acfen$d§iten, in feinen £ippen, in feinen ©djultern, in fetnen 2Irmen, in fetnen gingern ! $ftoge er in feinem SOtobe ccrbammt fein, in feiner 23ruft, feinem ^erjen unb @e= fdjlmge I)inab bi§ gum 2ftagen felbfU 9ttbge er Derbammt fein in feinen ***** unb in feinen *****.; iu feinen Senben, in fetnen ***** unb in feinen ***** unb in feinen itnien, feinen 23einen unb feinen gitjjen unb gufmctgeln I 2ftoge er r>erfTitdt)t fein in alien feinen (Menfen unb ©liebern; oom ©djeiret bi§ jur ftufcfoljfe moge nid)t§ (ScfunbeS an Unit fein! Mge ber @o$n be§ lebenbtgen @otte§ mil after $errttdjfett feiner Sfftadjt ttjn rer= flttdjen ! Unb moge ber #tmmel mit alien jtraften, bie fid) barin bewegen, fidj gegen tfin erljeben unb inn DevflitdGen unb t)erbammeu, roenn er nidjt 23ufje tlmt unb@emup tyutmggiWi Stmenl (SofeieSl ©ei t% fol 2lmenl" - ~" 8 | The following is the oath taken by every popish bishop on his con- secration. It was abbreviated in compliance with a request from this country, by tha Pope in 1346, but nothing in sentiment or spirit was omitted : ' ROMISH BISHOP'S OATH. "I, G. N., elect of the Church of N., from henceforth will be faith- ful and obedient to St. Peter the Apostle, and to the holy Roman Church, and to our lord, the lord N. Pope N. and to his successors canonically coming in. I will neither advise, consent, nor do anything that they may lose life or member, or that their persons may be seized or hands anywise laid upon them, or any injuries offered to them, under any pretence whatsoever. The Counsel which they shall intrust me withal, by themselves, their messengers or letters, I will not knowingly reveal to any, to their prejudice. I will help them to defend and keep the Roman Papacy and the royalties of St. Teter, saving my order against all men. The legate of the Apostolic we, going and coming I will honorably treat, asd help in his neces- sities. The rights, honors, and privileges, and authority of the holv Roman Church, of our lord the Pope and his aforesaid successors, I will endeavor to preserve, defend, increase and advance. I will not be in any council, action, or treaty, in which shall be plotted against our said lord, and the said Roman Church, anything to the hurt or prejudice of their persons, right, honor, state or power; and if I shall know any such thing to be treated or agitated by any whomsoever, I will hinder it all that I can ; and as soon as I can, will signify it to our said lord, or to some other, by whom it may come to his knowledge. The rules of the Holy Fathers, the Apostolic decrees, ordinances, or disposals, reservations, provisions and mandates, I will observe with all my might, and cause to be observed by others. Heretics, schis- matics, and rebels to our said lord, or his aforesaid successors, I will to the utmost of my power persecute and oppose. I will come to a council when V. am called, unless I be hindered by a canonical impedi- ment. I will by myself in person, visit the threshold of the Apostles every three years ; and give an account to our lord and his aforesaid successors, of all my pastoral office, and of all things anywise belong- ing to the state of my Church, to the discipline of my clergy and people, and lastly to the salvation of souls committed to my trust ; and will in like manner, humbly receive and diligently execute the Apostolic commands. And if I be detained by a lawful impediment, I will perform all the things aforesaid by a certain messenger hereto Fpecially empowered, a member of mj Chapter or some other in eccle- siastical dignity, or else having a parsonage ; or in default of these, by a priest of the diocese ; or in default of one of the clergy, (of the diocese,) by some other secular or regular priest of approved integrity and religion, fully instructed in all things above mentioned. And such impediment I will make out, by lawful proofs, to be transmitted by the aforesaid messenger, to the Cardinal proponent of the holy Roman Church, in the Congregation of the sacred Council. The pos- sessions belonging to my table I will neither sell nor give away, nor mortgage, nor grant anew in fee, nor anywise alienate, no not even with the consent of the Chapter of my Church, without consulting the Roman Pontiff. And if I shall make any alienation, I will there- by incur the penalties contained in a certain Constitution put forth about this matter. "So help me Crod and these holy Gospels of God." A large portion of the popish priests in this country are from May- nooth College, in Ireland. The following is the oath taken by them on being admitted to the order of priests : ROMISH PRIEST'S OATH. 1 "I, A. B., do acknowledge the ecclesiastical power of his holiness and the mother Church of Rome, as the chief Head and matron above all pretended churches throughout the whole earth ; and that my zeal shall be for St. Peter and his successors, as the founder of the true and ancient Catholic faith, against all heretical kings, princes, states or powers, repugnant unto the same ; and although I, A. B., may fol- low, in case of persecution, or otherwise to be heretically despised, yet in soul and conscience I shall hold, aid, and succor the mother Church of Rome, as the true, ancient, and apostolic church; I, A. B., further do declare not to act or control any matter or thing prejudi- cial unto her, £7 her sacred orders, doctrines, tenets, or commands, without leave of its supreme power or its authority, under her ap- pointed, or to be appointed ; and being so. permitted, then to act, and further her interests more than my own eartiily good and earthly pleasure, as she and her Head, his Holiness, and his successors have, or ought to have, the supremacy over all kings, princes, estates, or powers whatsoever, either to deprive them of their crowns, scepters, lo powers, privileges, realms, countries, or governments, or to set up others in lieu thereof, they dissenting from the mother church and her commands." Many Jesuits are in this country ; and their number is rapidly mul- tiplying. The following is the oath they take on joining the order: THE JESUIT'S OATH. I, A. B., now in the presence of Almighty God, the blessed Virgin Mary, the blessed Michael the Archangel, the blessed St. John the Baptist, the holy apostles St. Peter and St. Paul, and all the saints and -sacred host of heaven, and to you my ghostly father, do declare from my heart, without mental reservation, that his Holiness Pope is Christ's Vicar General, and is the true and only Head of the cath- olic or universal church throughout the earth ; and that by the virtue of the keys of binding and losing, given to his Holiness by my Saviour Jesus Christ, he hath power to depose heretical kings, princes, states, commonwealths, and governments, all being illegal without his sacred confirmation, and that they may safely W> destroyed : therefore, to the utmost of my power, I shall, and will defend this doctrine, and his Holiness 1 rights and customs, against all usurpers of the heretical (or Protestant) authority whatsoever; especially against the now pretend- ed authority and Church of England, and all adherents, in regard that they and she be usurpal and heretical, opposing the sacred mother Church of Rome. I do renounce and disown any allegiance as due to any heretical king, prince, or State, named Protestants, or obedience to any of their interior magistrates or officers. I do further declare that the doctrine of the Church of England, the Calvinists, Hugue- nots, and of others of the name Protestants, to be damnable, and they themselves are damned, and to be damned, that will not forsake the same. I do further declare, that I will help, assist and advise all or any of his Holiness' agents in any place wherever I shall be .in Eng- land, Scotland, and Ireland, or in any other territory or kingdom 1 shall come to, and do my utmost to extirpate the heretical Protest- ant's doctrine, and to destroy all their pretended powers, regal or otherwise. I do further promise and declare, that notwithstanding I am dispensed with, to assume any religion heretical, for the propa- gating of the mother church's interest, to keep secret and private all her agent's counsels, from time to time, as they entrust me, and not n to divulge, directly or indirectly, by word, writing, or circumstance whatsoever, but to execute all that shall be proposed, given in charge; or discovered unto me, by you, my ghostly father, or any of this saered convent. All which, I, A. B., do swear by the blessed Trinity, and blessed Sacrament, which I am now to receive, to perform, and on my part to keep inviolably ; and do call all the heavenly and glorious host of heaven to witness these my real intentions, to keep this my oath. In testimony hereof, I take this most holy and blessed Sacra- ment of the Eucharist; and witness the same further with my hand and seal, in the face of this holy convent, this day of An. Dom." &c» OATH OF A LAYMAN, Commonly called the Creed of Pope Pius IV. I, N. K, with a firm faith, believe and profess all and every one of those things which are contained in that creed which the holy Roman Church maketh use of. To-wit: I behove in one G-od, the Father Almighty, Maker of heaven and ea^th i of all things visible and invisible: and in one Lord /Jesus Christ, the only -begotten Son of God, born of the Father before all ages; G-od of God; Light of light; true God of the true God; begotten, not made, consubstantial with the Father, by whom all things were made. "Who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man. He was crucified also for us under Pontius Pilate, suffered, and was buried. And the third day he rose again accord- ing to the Scriptures: he ascended into heaven, sitteth at the right hand of the Father, and shall come again with glory to judge the living and the dead; of whose kingdom there shall be no end. I believe in the Holy Ghost, the Lord and the life-giver, who proceedeth from the Father and the Son : who, together with the Father and the Son, is adored and glorified; who spake by the prophets. And in one holy, Catholic and Apostolic Church. I confess one baptism for the remission of sins; and I look for the resurrection ot the dead, and the life of the world to come. Amen. I most steadfastly admit and embrace'the apostolical and ecclesiastical Tradi- tions, and all other observances and^constitutions ef the same Church. I also admit the holy Scriptures, according to that s6nse which our holy mo- ther the Church hath held and doth hold, to whom it belongeth to judge of the true sense and interpretation of the Scriptures; neither will I ever take and inter- pret them otherwise than according to the unanimous consent of the Fathers. - I also profess that there are truly and properly Seven Sacraments of the new law, instituted by Jesus Christ our Lord, and necessary for the salvation of man* kind, though not all for every one; to-wit: Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony: and that they confer grace: and that of these, Baptism, confirmation, and Order, cannot be repeated without sacrilege. I also receive and admit the received and approved ceremonies of the Catholic Church, used in the solemn administration of the aforesaid sacraments. I embrace and receive all and every one of the things which have been de- fined and declared in the holy Council of Trent concerning original ski and justifi. cation. I profess, likewise, that in the Mass there is offered to God a tme, proper and propitiatory sacrifice for the living and the dead. And that in the most holy sac- rament of the Eucharist there is truly, really, and substantially the Body and Blood, together with the soul and divinity, of our Lord Jesus Christ; and that there is made a conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood ; which conversion the Catholic Church calleth Transubstantiation. I also confess that under either kind alone Christ is received whole and entire, and a true sacrament. I constantly hold that there is a Purgatory, and that the souls therein detain- ed are helped by the suffrages of the faithful. Likewise, that the saints reigning together with Christ are to be honored and invocated, and that they offer prayers to God for us,and that their relics are to be had in veneration. I most firmly assert that the images of Christ, of the Mother of God ever Vir- gin, and also of other Saints, ought to be had and retained, and that due honor and veneration are to be given them. I also affirm that the power of Indulgences was left by Christ in the Church and that the use of them is most wholesome to Christian people. I acknowledge* the Holy, Catholic, Apostolic, Roman Church for the mother and mistress of all Churches; and I promise true obedience to the Bishop of Rome successor of St. Peter, Prince of the Apostles, and Yicar of Jesus Christ. I likewise undoubtedly receive and profess all other things delivered, definea, and declared by the sacred canons and General Councils, and particularly by the holy Council of Trent. And I condemn, reject and anathematize all things contrary thereto, and all heresies which the Church hath condemned, rejected, and anathe- matized I, N. N., do at this present freely profess and sincerely hold this true Catholic faith, out of which no one can be saved: and I promise most constantly to retain and confess the same entire and inviolate, by God's assistance, to the end of my life. EXTEAOTS Taken from " The Garden of the Soul" touching Extreme Unction, or Anointing with Oil ; with the approbation of the Right Rev. Dr, , Hughes, Bishop of New York. Page 263 (James 5th and 14th), "And as the eyes, the ears, and the other organs of sense, are the instruments by which men are led to offend Almighty God, and they will, on that account, be anointed with holy oil ; whilst the priest applies this holy oil to your eyes, your ears, and the rest, v &c, &c, &c, "do you, with a contrite and humble heart, implore the mercy of God for the forgiveness of all the sins which through thesj respective avenues have made their way into your soul." Taken from the Bank of Pope John 22, A. D. 1316. Those who have denoured a virgin, must pay six gros (seven French sous). " Whoever has carnally known mother, sister, cousin^ german, or his god-mother, is taxed one ducat and five carlins" (or five sous). The Rev. "W. Hogan says, in his book on auricular confession, page 49 ; " That he was acquainted with three priests in Albany, who in less than three years were the fathers of between sixty and one hundred children, besides having debauched many who had left the place previous to their confinement. Many of these children were by married women." Pages 213 and 214. "VI. Have you been guilty of fornication, or adultery, or incest, or any sin against nature, either with a person of the same sex, or with any other creature ? How often ? Or have you designed, or attempted any such sin, or sought to induce others to it ? How often ? " Have you been guilty of self-pollution? or of immodest touches of yourself? How often? " Have you touched others, or permitted yourself to be touched by others, immodestly? or given or taken wanton kisses or embraces, or any such liberties ? How often ? " Have you looked at immodest objects with pleasure or danger? read immodest books or songs to yourselves or others ? kept indecent pictures? willingly given ear to, and taken pleasure in hearing, loose discourse, &c? or sought to see or hear anything that was Immodest? How often ? " Have you exposed yourself to wanton company? or played at any indecent play? or frequented masquerades, balls, comedies, &c, with danger to your chastity ? How often ? "Have you been guilty of any immodest discourses, wanton stories, jests, or songs, or words of double meaning? How often? and before how many? and were the persons to whom you spoke or sung married or single? For all this you are obliged to confess, by reason of the evil thoughts these things are apt to create in the hearers. " Have you abused the marriage bed by any actions contrary to the order of nature? or by any pollutions? or been guilty of any irregularity, in order to hinder your having children? How often? "Have you, without a just cause, refused the marriage debt? and what sin followed from it? How often? • *•' Have you debauched any person that was innocent before ? Have you forced any person, or deluded any one by deceitlul promises, &c? or designed or desired to do so? How often ? You are obliged to make satisfaction for the injury you have done. "Have you taught any one evil, that he knew not of before? or carried any one to lewd houses, &c? How often? Page 216. "IX. Have you willingly taken pleasure in unchaste thoughts or imaginations ? or entertained unchaste desires? TVere the objects of your desires maids or married persons, or kinsfolks, or persons consecrated to God? How often? " Have you taken pleasure in the irregular motions of the flesh? or not endeavored to resist them? How often? " Have you entertained with pleasure the thoughts of saying or doing anything which it would be a sin to say or do? How often? " Have you had the desire or design of committing any sin ? of what sin? How often? EXfRACTS PROM PETER DENS' THEOLOGY. DE SIGILLO COKFESSIONIS. i Quid est sigillum confessionis sacramentaiis ? E. Est obligatio seu debitum celandi ea, quse ex sacra- mentali confessione cognoscuntur. — Dens, torn, vi, p. 227. On the Seal of Confession. Jtfcer 0a§ @Ct(ijt:StCgCl. "What is the seal of sacrament- 28as> ift ba§ (Siegel ber facras al confession ? mentnlen 58ti3)tt? Ans., It is the obligation or 5fatro. (£§ ift bte 35evBtnbItc()fett duty of concealing those things ober ^fltdjt, baSjcmge ju cerljefylen, which are learned from sacra- roa§ man au$ ber facramentalen mental confession. — Dens, vol. 6, 23etcf)te femten gelcrni fjat. S)cr.§, p. 227. 23b. ®titt 227. An potest dari casus, in quo licet frangere sigillum sacra- mentale ? * E. Non potest dari ; quamvis ab eo penderet vita aut salus hominis, aut etiam interitus Eeipublicse ; neque sum- mus Pontifex in eo dispensare potest ; ut proinde hoc sigilli arcanum magis liget, quam obligatio juramenti, voti, secret! naturalis, etc., idque ex voluntate Dei positiva. • Can a case be given in which $cmit etit gall gegeBen werben, it is lawful to break the sacra- in bem e§ erlaubt ift, ba% facramens mental seal? tale ©tegel ju Bredjen? A. It cannot ; although the Stntro. (£§ farm feiner aeaeBen life or safety of a man depended roerben; toenn aud) von bemfelBen thereon, or even the destruction ba% SeBen obcr ba§ ScBenSahjd of the commonwealth ; nor can eine§ 9ttenfd)en aBpenge, ober audj the Supreme Pontiff give dispen- ber Utttevgang beg @taat§ j noc^ 16 DEJSS THEOLOGY. sfvtion in this ; so that on that tann bcr I)b'd)fte DBerpvtefter pterin account, this secret of the seal is more binding than the obligation of an oath, a vow, a natural se* cret, etc., and that by the posi- tive will of God. btSpenfiven, fo bafj barum bte[e§ ©icgeU ©eljeimnijj rrteljr fcinbet, aU bte 3Sev6inblid;feit etneS GrtbeS, etneS ®elu&be§, eineS natMiajert ©eljeimniffe§ etc., unb baS naa) bem pofitioen 2BiHen GotteS. Quid igitur respondere debet Confessarius interrogate super veritate, quam per solam confessionem sacramentalem novit ? R. Debet respondere se nescire earn, et si opus est, idem juramento confirmare. "What answer then ought a confessor give when questioned concerning a truth which he knows from sacramental confes- sion only? A. He ought to answer that he does not know it, and if it be neces- sary, to confirm the same with an oath. Obj. Nullo casu licet mentiri ; atqui Confessarius ille mentiretur quia scit veritate m, ergo, etc. R. Neg. min., quia talis Confessarius interrogate ut homo, et respondet ut homo ; jam autem non scit ut home illam veritatem, quamvis sciat ut Deus, ait 8. Th. q. II, art. 1, ad 3, et iste sensus sponte inestresponsioni ; nam quando e$tra confessionem interrogate, vel respondet, considerate ut homo. 2Ba8 foil baljer ber gefragtc SBeid^toater antroorten iiber bte SSaljrljett, bte cr blo§ burti) bie facramentate SBetc^te lueig? $ntni. (5r foil anhoorten, ba$ ex fie nid)t nuffe unb toenn e§ notljtg ift, biefe§ mit einem (Sibe evl)arten. Obj. It is in no case lawful to tell a lie, but that Confessor would be guilty of a lie, because he knows the truth, therefore, etc. A. I deny the minor ; because (Sinroenbung : r (53 ift in fehtem fafle erlaubt gu liigen, nun nmrbc jener SBetajtoater aber liigett, toeil ev bie 2Bar)rr;ett toeig, better etc. $nrn). 3d) oerneine ben groetten such a confessor is questioned as @at§, roeil ein folder 23etdjtuater a man, and answers as a man ; but gefragt nnrb al3 Sttenfd), and) ex DKNS THEOLOGY. 17 now lie does not know that truth antiuortct alS 9CRenfd) ; cv aBer trctg ns a man, though he knows it as jcue S£fll;rt;ett \\id)t ttl§ SWenfd), God, says St. Tliomas (q. II. art. obrooljl cr fie rang al§ GJott, fagt 1, 3), and that is the free and (g. £r). q. II. Sfrf. 1, 3. itnb in natural meaning of the answer, biefcr SntiuoVl ift bcr SBegriff fclbfr; for when he is asked, or when he ucrftcinblitf; entfyctlteu, bemt ruenit answers outside confession, he is er nbgefonbert Don ber 33eidjtljnnbs considered as a man. lung jur Stage gcftelft luirb, nub cmtroortet, fo ift eS al§ Mc\x]3). Quid si directe a Confessario quseratur, utram illud sciat per confession em sacramentalem ? R. Hoc casu nihil oportet respondere ; ita Steysert cum Sylvio ; sed interrogatio rejicienda est tanquam impia vel etiam posset absolute, non relative ad petitionem dicere ; ego nihil scio ; quia vox ego restringit ad scientiam hmna- nam. — De?is, torn, vi, p. 228. What if a Confessor were di- 2Ba§, roenn etn S8etdr)tt>ater h'n rectly asked whether he knows it red gefvagt nriirbe, ob er jene-3 througli sacramental confession ? buret; bte facramentale 33etd;tc \vi]\c ? A. In this case he ought to 9lnUv. $n biefem gaKe ift e$ give no answer (so Steyart and nitf;t. noiljtg, ju cmtroorten, nad) Sylvius), hut reject the question ©tcpart (£t;loiu3 ; fonbevn btc jjras as impious: or he could even say ge ift qI§ etne gottXofe gurtkf gu. absolutely, not relatively to the roeifen; ober er fonnte and) abfolut, question, I know nothing, because uid;t mit 23e$telumg cuif bn§ 55ers the word I restricts to his human laugen, fageit: id; weife md;t$, knowledge.— Dens, v. 6, p. 228. m [{ baZ SBort id; cine SBefd;ranf= img auf baZ meu[d;Ud;e 2Bi|fen ift. £>en§, 23. C. @. 223, DE ABSOLUTION COMPLICJS. "Advertendum quod nullus Confessarius, extra mortis per- iculum, licet alias habeat potestatem absolvendi a reservatis absolvere possit aut valeat a peccato quolibet mortali exter- no contra castitatem, complicem in eodem secum peccato." Hie casus complicis non collocatur inter casus reservatos. quia Episcopua non reservat sibi absolutionem, sed quilibet IS dun* 'i n ::<•!.< k;v alius Confessarius potest ab eo absolvere, prreterquam sa- ccrdos complex. lb. G, 207. §l5foIut?on eincS 3Ri([d)ulc[gctt. "(53 i ft ju fccadjten, bag fein 33ctcf;tuntev, auffer in bcr Gkfafjr bc3 £obc3, obroofyl cv fonjt bic Wlad)i (mbcn mag, in uorberjalteneit gotten 311 alfohuren — abfoluivcn fann obcr uermag von ivgenb ciner toblid)cn auffcrcn ©iinbe gcgen bic On the Absolution of an Accomplice. "Let it be observed that, ex- cept in case of danger of death, 310 Confessor, though he may oth- erwise have the power of absolv- ing from reserved cases, may or can -absolve his accomplice in any external mortal sin airainst chas- tity .committed by the accomplice $cnfd;fjett, cine ^pcrfou, bic mit if; in with the Confessor himself." gcmctnfojaftlid) foltfje (Simbe &es TItis case of an accomjilice is not gang en I; at." placed amongst the reserved cases, be- £)icfcr gall cine§ Sttitfdjulbigett cause -the Bishop docs xot reserve the \\t nid)t nntcr .bic Dorbcfjaltcncn absolution to himself, but any other gaftc jn fetjen, roctl ber 53tfd)of fid} Confessor can absolve from it, except bic $6folution nicrjt norbcljatt, foils the wriest who is himself the partner bern irgenb cin anbevev SBcicfytoatcr in the net. fann bauon abfoluiren auffcr bcr •mttfdjulbtg ^defter. An compreiienditur masculus complex in peccato venereo v. g. per tactus ? E. Affirmative, quia Pontifex extendit ad qualemcum- que personam. Eon requiritur ut hoc peccatum complicis patratum sit in confessione, vel occasione confessionis ; quocumque enim lo- co vel tempore factum est, etiam antequam esset Confessa- rius, facit casum complicis. lb. 6, 298. Is a male accomplice in vene- SBivb cine mfinnlidje 5J3erfon al§ real sin, to wit, by touches, com- prehended in this degree ? A. Yes, because the Pope ex- tends it to whatsoever person. TOtfdjuIbigcr an bcr flctfojltdjteii (Simbe augefcljcn, $. 23. burcf; Za* ftcn? 2Intn>. 3a, roctl bcr ^outifcr It is not required that this sin ($abft) c§ auf jebc Spcrfoit aii§s of an accomplice be committed in berjilt. confession, or by occasion of con- (?§ iuivb nicrjt crforbert, baK bicfc fession ; for in whatever place or ©iinbe bc3 9ftitfd)ulbigcn watjrcnb DENS THEOLOGY, 19 titv" it has been done, even before bcr 2M'J;te Begatt^cn wovVu fet, he was her confessor, it makes a obcr gc^euTjeitUJj bcr £3etdjte; ca^e of an accomplice bemt nit roa§ immcr fur etnem Ortc obcr ju roeldjer 3ctt c§ and; gcfdjal), a ud) [ell) ft toemt uovljcr elje er nod; SBctdytotttcr war, bcr gaff bcr 2ft its fd)ulbner[d)aft ift oovljanbcrt. ITota ultimo, cum restrictio fiat ad peccata carnis, poterit Confessarius eomplicem in aliis peccatis, v. g. in furto, hom- ocidio, etc., valide absolvere. — Dens, torn, vi, 29S. Lastly, take note, that since (j'ttbltd) octdjte man, ba§, ba bte the restriction is made to carnal (Slnfdfjranrung auf g(ctfd)e§funben sins, the Confessor will be able to gemndjt tft, bcr 23etd)iimter ben give valid absolution to his ac- SDittfdjulbtgen oon anbern (Sitnben, complice in other sins, namely, in 3. 33. £>teSftaf)t, 9Dcorb etc. gttttg theft, in homicide, etc. — Dens, v. 6, pp. 297-8. Alter telling us, that in obedient to a bull of Gregory the Fifteenth, and a constitution founded thereon by Bcne- diet the Fourteenth, any Priest is to be abfotntren iann. 2)en§, 33b. 6. 6. 298. £cr SBerfaffer Bemarft 'fiter, boft gemcijj etner 33ulle ©regor'3 15. mtb eitter von 93enebtcf 14. baraitf gegriiubetctt @onfti= tutton,iebcr ^Brtefter bemmjivt wevben foil, denounced who endeavors to seduce his ber fetne 23etd)ttmber im 93etd)tftu(jl nt penitents in the Confessional, he asks Derfuren fud)t, unb flettt fobann bte fol= the following question: gen-be ^rage: Goiifescariu&sollicitavit pcenitentem ad turpia, non in con- fessione, nee occusione confessionis, sed ex alia occasione extraordinary : an est denuntiandus ? R. Negative. Aliud foret, si ex scientia confessionis sollicitaret ; quia, v. g., ex confessione novit; illam personam deditam tali peccato venereo. — P. Antoine, t. iv, p. 4-30. \ A Confessor has seduced his (£ttt $etd)ttmter fyat fern SSetd^ts penitent to the commission of car- f f n j> g Ur gletf(§e§fihtbe t>erf«fjrr, nal sin, not in confession, nor by ntd^t ttmljrenb bte Setdjte, audj mdjt occasion of confession, but from gelegenljeUttdj beg 33eidjt§oren3, some other extraordinary occa- f on b er Bet etner gan$ onbern ©eles eion : Is he to be denounced? genfyeit: foff man if)it bemtn^tven? A. No. If he had tampered 2frtttt). ^etrt. (Sin anberer gaff with her from his knowledge of ware e§, treun er fie in golge bef^ 20 DENS TIIEOLOCY. confession, it would be a different fen, roc3 cv im 33ctdjtftut;I crfatjwtt tUn£, because, for instance, he tyat, r-ev'ufjvt Ijatte, j. £3. roeil cv knows that person, from her con- nntftte, bnjj fie etne $ erf on fei, bis fession, to be given to such carnal foldjcu gleifd;c§funbcn ev^eben ift. sins. P. Antoine, t. 4, p. 430. «p. Shttoine, %. 4. @. 430. Propterea monet Steysertius, quod Confessarius pcenitent- em, qui conHtctur se peccasse cum Sacerdote, vel sollicitatum ab eo ad turpia. interrogare possit utrum ille sacerdos sit ejus Confescarius, an in Confessione sollicitaverit, etc. For which reason Cteyart re- £)ej$alB erhtnert (Stenert barau, minds us that a Confessor can ask bag ber £cid)tuater ba§ 23etd)tftnb, a penitent, who confesses that she n)cldje§ fcefennt, mit einem ^rteftcr has sinned with a priest, or has been seduced by him to the com- mission of carnal sin, whether that priest was her ConLssor or had seduced her in the Confessional. gefiinbigt $u fiaben, ober von tfjm §u gletfujeSfitnbe oerfittjrt roovbeit ju fein, fragen tonne, o& jener ^Priefter tfjr SBeidjioater fei. unb ob er fie in ber SDeia)te t)crfur)rt §abc, etc An denuntiatio fiori debet, quando dubium est, utrum fu- erit vera et sufficiens sollicitatio ad turpia ? E. Quidam negant, sed Card. Cozza cum aliis, qtios citat, dub. 25, affirmat, si dubium non sit leve, dicens examen illud relinquendum Episcopo sive Ordinario. — JDens, t. vi } p. SOI. Ought the denunciation be £)r etne £)emutgtation gefa^eljen made when there exists a doubt foil roenn jroeifelfjaft ift, ob e§ etne whether the soliciation to carnal nnrftidje unb fjinretdjenbe 33erfit§s sin was real and sufficient? rung jur gletfti)e3fitnbe war? A. Some say No, but Card. 2httto. 9ftanti;e oerneinen ba$, Cozza, with others whom he cites, after (£arb. 6033a mit anbern, bie doubt 25, says yes, if the doubt er anfitfjrt, 25. gtueifet, bejafyt e§ ; be not light, adding that the ex- toemt ber 3 w rifrf nict)t unbebcutenb, amidation of the matter is to be fo fagt er, bafy bit Unterfudjung left to the Bishop or the ordinary, bent 53tfd)off ober bem CrbhtariuS —Dens, v. 6, p. 301. wberlaSfen tocrben foil. £>en3 2Bb. 6. @. 301. dens' theology. 21 de modo denuntiandi sollicitantem pr^efatum. Primus modus magis conveniens est. si ipsa persona sol- licitataimmediate,nulli,alteri revelando, accedat Episcopum sive Ordinarium. 2o, Potest Episcopo scribere epistolam clausam et signatam sub hac forma: "Ego Catharina N. f liabitans Mechlinse in platea N. sub signo N. liisce declaro me 6 Martii anno 1758 occasione confessionis fuisse sollici- taturn ad inhonesta a Confessario N. N. excipiente confes- siones Mechlinse, in Ecclesia N. quod juramento confirmare parata sum." — Dens, torn, vi, 802. On, the Mode af Denouncing the It 6 e r bte 21 r t , rote bet aforesaid Seducer. Borer ro ix§ nt e 55 e r f it f) r e t The first and most convenient g u b e n u n J t r c n f e i . mode is this, if the person upon £>ie erfre uub pnffeiibfte 9lrt tft, whose chastity the attempt had roenn bte oerfitfyvte SPerfon felbft been made, would proceed herself unmttiel&ar, ol;ne irgeitb jentanb immediately to the Bishop or the fonfr et "0.3 baoon gu offtntoaren Ordinary, without revealing the gum Spifdjof ober OrbtitttrtuS gefyt. circumstance to any one else. 2d. 2teu§. dtd ge)*d)rtcben aforesaid letter. n>crben, untcr einem cmbern 33ors nmnbe, roeldjer £>dtd bann bem sorbefagten SSriefe anjufdjlie^cn ift. In hoc casu (denunciationis) tamen quidam putant moder- andum, et considerandas esse circumstantias frequentisa, periculi, etc. — Dens, torn. vi. p. SOI. In this case (of denouncing), lag ^n gatte (ber 3)emmgten§, 23b. 6. e erffart ty. 2)u 3avbht, opinion (p. 51) respecting the g. 51, fiber bte Setfhntg tagltcf)er daily administration of any office, SDtenfte, rote eljrbar btefe aiitf) feten, however honest, for instance, of a g. S3, bte etiteS 3tr$te§, etne§ $8titf)U Physician, a Confessor, a Lawyer, a Merchant, if any should on that account be accustomed to fall de- liberately two or three times a month, and in page 53 he con- cludes that the Confessor is bound to desert that ministry. — Vol. vi., p. 185. tmtev§ , 9tedjjt§am»alie§ , £auf* mann§, tnemt bef$aI5 trgenb je* manb greet ober bretmal tm 9ttonat tnit $orbcbacf;t 511 fatten pffegt, unb @.53 fommt er 511 bent ©djlufc, \>a§ tin SBetcfjtoater oerbunben tft, tin foldje§ @efd)aft 311 »crla|[en. Obj. Confessariuis ille quotidie occupatus in ministerio au- diendi confessiones rarissime cadit comparative ad vices, quibus non cadit ; ergo ministerium audiendi confessionea respectu illius non est occasio proxima. dens' theology. 25 Nego cons, quia ille, licet, non comparative, absolute ta- rriBQ. frequenter cadit ; qui enim per singulos menses com- mitteret duovel tria injustahomiocida, diceretur absolute fre- quenter committere homiocidium, ille Confessarius toties oo cidit animam suam ergo. — Dens, torn. 6 p. 185. Oh]. That Confessrorevery day (SiitiDenbung : 2)ev taglTdj mtt occupied in the ministry of hear- bev S^crvirfjtitng be§ 33eic§t(;oren§ ing confessions, falls very seldom Be[d)afttgte 23etd)tuaiev fdHt fe§r in comparison with the times he fcCten In SSevgkidjitng mtt bev 3 eU5 does not fall : therefore the minis- bauev, in be ev ntdjt fdllt, baljev bit try of hearing confessions is not SBevrtdjhmg bc§ 33eid;tIjoren§ fiiljv with respect to him a proximate tfjn fciue 2lnna§evung§gelegeul;ett occasion (of sin). ijt. A. I deny the consequence, 9Intn>. 3d; uevnefjme ben @d)rit§, because he, though not compara- weil cr, ooiuofjl DevgletdjjimgSnjeife tively, does, however, absolutely ntd)t, a&cv in bcr £fyat Ijdufig fdllt ; fall frequently, for he who would berjcnige ncimlid), bev jebcn Sftonat commit two or three unjust homi- jroet obev bvet ungcvecfyte j£obtuns cides every month, should be said gen fcegeljen nntvbe, von bcm mujjte absolutely to commit homicide mau [agcn, bajj ev in bev 5^(;nt Ijuu; frequently, so often does that fig £obt)d)lag begeljt ; jencv SBeictyt* Confessor slay his own soul.— ncttev tijbtet feme etgene (£eele. — Dens, v. vi., p. 185. S)en§- 33b. 6. @. 185. De juslls causis permittencU Motus SemualUatis. JUSTA CAUSA EST AUDITIO CONFESSIONTJM. Quanta debet esse causa, ob quarn quis se possit habere permissive ad motus inordinatus, sic ut illi motus non cen- sentur voluntarii nee culpabiies ? E,. Debet esse tanta ut cum suo effectu bono in his cir- cumstantiis prsevaleat istis motibus seu effectui malo, juxta regulam N. 15 explicatam. — Vol. l.p. 315. On just causes for permitting Motions U b e V b t e rec^tmafgtgeit of Sensuality. " U v ) a dj e n , (Srregungen HEARING OF CONCESSION IS JUST CAUSE. bcr @ t 11 II It d^ f C { t gUgUS How great ought to be the I a | f c u . cause for which one can hold him- £)a§33etd)t{)orentftetne self permissively with regard to r e d) t m a 6 i 3 c U i f a d) c . K ^ DENS' THEOLOGY. inordinate motions, so as that they may be considered neither voluntary nor culpable? A. It ought to be so great as to prevail with its good effect in these circumstances, over those motions or the bad effect, accord- ing to the rule explained in No. 15. _Vol. i., p. 315 SBte grojj mujj bie Xtvfnctjc fcin, cu3 bev je.ihiub fiir fftf; liuorDeiiu ltd)e ($)cmit()t3bcioegungeu julojjig nnfefjeu fami, fo, ba^ [cine £rregs ttngen tuebcr a(§ aitS cigcncnt SSifs leu entftonben, nod; al£ ftrafbav ju cvrad)tcn fmb? 3lntiu. 3)iefelbe mu§ fo groft [tin, ba\$ fie mit tfjuer guteit SJBtrfs nng bet btcfen ttmftanben bie (*r; regungen ober bie fdjfedjte 2Bivfung iibcvnuegt, nad) bev D^egel, bie i>to. 15 erHtirt ift. Hujusmodi justse causae sunt auditio confessionura, lectio casuum conscientise pro Confessario, servitium necessarium vel utile Prsestitum infirmo. — Vol. i. p. 315. Just causes of this sort are the ©cvedjte Itrfadjen ber SIrt fmb hearing of confessions, the read- »eidjtyoren, ***M™ »»» %U + e ■ .■• a bnnblunqeu ubev fyerotijenSraue fur in«- of cases of conscience drawn /-, .,, .P. , c ,." .' ..' ° 23etd)tuater, nortjroenbtge obenuirjs up for a Confessor, necessary or lid)e £)ieuftletftungen bet etnem ©e* useful attejidance on an invalid. — biedjlidjeit. Vol. i., p. 315. Justa causa facere potest, ut opus aliquod, ex quo motus oriuntur, nop tantum licite iribhoetur, sad etiam licite con- tinuetur : et ita Confessarius ex auditione Confessionis eos percipiens, non ideo ab auditione abstinere, debet, sed jus- tarn habet perseverandi rationem, modo tamen ipsi motus illi semper displiceant, nee inde oriatur proximum pericu- lum consensus. — Dens, torn. l:p. 315. The effect of a just cause is 2)te gevedjte Urfndje lann macrjen, such, that anything from which bajj fold)e 23efd)a[tigimgeit, auZ motions arise, may be not only benen bie (Svregimgen entftefjen, lawfully begun, but also lawfully ntdjt blo§ evlctubterroetfe begonnen, continued, and so the Confessor ffjnbevtt audi) erlaubtenoeife fort; receiving those motions from the gcfet$t roerbett, un fo ber SBetdjtoas hearing of confessions, r»"glit not tev, bem biefelbeu betnt 33etd)tl;orc» DFNS' THEOLOGY. " 27 on that account to abstain from nueberfafjrert, bcj^^aTB oom 33ctd)ts hearing them, but has a just cause l)oren ntdjt aB^ugefyen DerBunbcu ift, for persevering, providing, how- fonbern gered)jen ©runb jinn $ovts ever,, that they always displease fasten J)at; jebod; fo, bnjj jene ($r* him, and there arise not therefrom regungen ifym ftet§ niigfciEig jinb, the proximate danger of consent, unb barnuS nid;t bte nafye ©efafyr — Dens, v. i., p. 315. ber 3'ufHimnung entftefye. — £)eu3, ,' 23b. 1 @. 315. 1 In omni peccato earn all circumstantia conjugii sit exp.ri- menda in confessione. — Vol.vii.p. 167. In every carnal sin, let the cir- ($3 foil Bet bem ffieidjtcn jcber cumstance of marriage be ex- fyIeifct;cQfunbe ber llmftnixb bev ^>er- pressed in confession. efyeltdjtuitg cmgegebeit luevben. An aliquanclo interrogandi sunt conjugati in confession© circa negationem debiti ? H. Affirmative praesertim mulieres, qua3 ex ignorantia vel prse pudore peccatum istud quandoque reticent : verum non ex abrupto, sed prudenter est interrogatio instituenda v. g. an cum marito rixatse sint, quae hujusmodi rixarum causa ; num propter talem occasionem maritis debitum ne- garint ; quod si se deliquisse fateantur, caste interrogari de- bent, an nil secutum merit continents conjugali contrari- uni, v. g. pollutio, (fee. — Vol. vli.p. 167, Are the married to be at any ©often (Styeleute jcmatS Bet ber time asked in confession abou-i de- SBeid)te tuegen 33evroetgevung ber nying the marriage duty? eljcltdjen Spflidjt Bcfragt toevben? A. YES: particularly the 2uttro. s Mevbtng3 : in§Befonbere "WOMEN* who, through igno- bte SBetBcr,*) bte cm§ Unnn|fenr)ett *"Wowes — The following passage is taken from the Mor.il Theology, in which the young priests are lectured in Maynooth : the reader will perceive that it is al- most word i'or word the same as that selected from Peter Dens : *\ 2$ ei&e r. — ftofgen be ©tette xft ber moralifdjen geologic entnonmten, liter tteTd,e bie jimgeit ^iteftec in ^ftaijitootf) SBorleiungeii erfjatten. £>er 1'ejer rotrb be* djcrfcu, ban biefelbe faft Sort far 2Bovt baS -)tdmltd)e ift, was far ou§ ^eter 3)eu3 geiuiihlt rouvbe: oq DENS THEOLOGY. ranee or modesty, are sometimes obev ©djamfyaftlgfctt junjcifcit biefc silent on that sin ; but the ques- (Sunbe »erfd)uKtgcn ; aber md)t mu '.ion is not to be put abruptly, but evnmrtet p(otjtid) i ft bit %xa$t ^u to be framed prudently, for in- fletfen, fonbevu itttt 23ovfid)t, 3. $3. stance, whether they have quar- oB fie fid; mit bent ntanite janfen; rded with their husbands ; what roa§ bie Urfadje biefe§ @tveit§ i ft. was the cause of these quarrels : ob fite bent 9ft cum e Bet folcfyett ©a Qujeres lo. An teneantur conjuges reddere debitum? R. Tenere utramque conjugem sub mortali injustitiae peccato comparti reddere debitum, dum vel expresse vel tacite exigitur, nisi legitima causa de negandi intervenerit. Id constat ex S. Paulo, 1 Corinth, vii. Dixi autem lo. utrumqtje conjugem teneri ; in eo enim pares sunt arabo conjuges, ut patet ex verbis Apostoli. Dixi 2o, eos teneri sub peccato mortali, quia res est per se gravis, cum inde nascantur rixas odia dissensiones parsaque debito fraudata incontinentia? periculo exponatur: quod, lethale est. Hinc Parochus aut per se in Tribunali Pcenitentiae ant saltern, et quidem aliquando prudentius piae matris ministerio, adocere debet sponsas, quid in hac parte observandun: sit. Cum vero mulicres ejusmodi peccata in con- fessione sacramentali prae pudore aut ignorantia non raro reticeant ex- pedit aliquando de iis illas interrogare, sed caute et prudentur, non ex abrupto : v. g, inquirl potest an disidia fuerint inter earn et con- jugem, qua3 eorum causa?, qui effectus, an propterea marito denegav- erit quod ex conjugii legibus ei debetur. — [Maynooth Class Book, Tract de Matrimo p. 482. Are man and wife bound to render fmb, fttdr) gegenfeittg bte c^etid^e Spfttdjte each other matrimonial duty? gu Ietfteit? A. Each is bound under a mortal sin Slntro. ^cber bee etyegottcn tft bet 95ct= of injustice to render matrimonial duty metbung bevXobfunbe ber Uugered)ttgfetf, to his or her partner, whilst it is ex. „ cr B un ben f fetnem flatten bte el;etta)e pressiy or tactily required, unless there ^.^ ^^ inbem c§ entroebev augt should occur a legitimate reason for re- fusing. That is manifest from St. 1'aul. 1 Corinth, Chap, vii Bui I have said that each is bound, for in this affair both man and wife are ttU§ @t f^ 1 ^ U ^ 7 ' equal, as is clear from the words oi the 3$ ^ ak a0er lteU?J ^'^ baf > * e b e l briidltd} ober ftUlfd)metgeub erfovbevt rotrb toenu nid)t etne recfytmajjige Urfadje ber SBerroeigeniug eintcitt. SMeffg crgibt fid) Apostle. eBegatte b a 3 it t> e r b u it b e it ift, bcun btevitt ftub betbe @l;egatteit DEtfs' THEOtOGY. 29 \rlietlier they did upon these occa- sions deny their husbands the marriage duty; but if they ac- knowledge they have transgress- ed, they ought to be asked chaste- ly, WHETHER ANYTHING FOLLOWED CONTRARY TO CONJUGAL CONTI- NENCE, viz., POLLUTION,* etc. Iegenf)etten 3. 25. ^oiiuiiou, etc.*) 1 have said in the second place, that they are bound under mortal sijt, be- cause it is a weighty affair in itself, since it is the active cause of quarrels, hates, dissensions, and since the party defraud* ed 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 some- times more prudently) by the agency of a pious matron, ought to inform married persons, and p.'7>/:icularly married women, ol what they should observe with respect to this matter. But fince Women, through modesty or ignorance, not unfrequently conceal sins of that 8ovt in sacramental confession, it is ex- pedient sometimes to interrogate them regarding 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 hus- band what is due to him by the laws of marriage. — Maynooth Class Book, Tract on Matrimony, p. 482. Notatur, quod pollutioin mulieribus quaftdoque possit perfici, ita ut semen earum non effluat etxra membrum genitale ; indicium istius al- legat Billuart, si scilicet muLier sehtiat seminis resolutionem cum tnagno voluptatis sensu, qua completa passio tatiatui.— Dens, torn. 4 p. 363. *It is remarked that women may be *) @§ ttJttb Bed)et?t, bdfy Jltweiteu Be guilty of perfect pollution, even without SeiBem bie ^ouutfott BoKenbet fein faun, lfte grage. OB bte (5t)elente oerBtuiben gteid)Bered)tigt, roie au§ bett Shorten be3 2tyoftet§ ertjeUt. 2ten3 I;otbe id) gefagt, bdB fie Bei Sob- fitnbe baut oeiBunben ftnb, bd e§ eine an fid) nud)tige <&afyt ift, inbem §ierau3 ^unftigfeiteit, ©ebiiffigfeiten, llucinig-- fctten enffteaen, unb beritirt bie $f(id)t Be* trogene XBctl ber @erat)t ber UnentbaU- famfeit t)u3ge[etjt roivb, iua3 toblidje ©iiiibe ift. Saber follte ber OrtSpviefter entroeber, roie fid) non fetbft t)evftel)i, in bem Xribunal ber 23u&2 (33etd)tftu^l), obev roenigftenS, n>a3 mand)mat Hitger ift, bnrd) Sfcermtttlung einev frommeu ^rau- en3perfon, bte (Sljeleute bariiBev Belel;veu laffen, Toa3 in ber enn er empfinbttd) beletbigt mar offended, or from aversions or any nn^ m \m SBtebemmrttgfcttcn obcr other evils having followed of onbere libel erfotgt finb, beren fid) which she ought also to accuse bte grau, tdcU fie bie Uvfad;e ber* herself, because she was the cause fet&en mar, anftagen foffte; has of them; on the other hand, if gegen, memt fie beidjiet, ba§ $a\\s she confess that there exist quar- jfereien unb 9D?i6t)elftgMten &ttif$ett rels and aversions between her ty x un b bem Marine beftefjen, fo and her husband, she can be ask- f ann fi e gefragt tuerben, 06 fie bte ed, whether she has denied the e ^eltd)e ^3fttd)t Dcnoetgert Ijabe.— marriage duty.— Dens, v. vii., $)en§. 33b. 7. @. 168. p. 168. Variis modis peccari potest contra bonum prolis, scilicet* ft flow of their semen to the outside of the genital member (the passage); of which Billuart alleges a proof, if, for in- stance, the women feel a resolution (loosening) of the semen with a great sense of pleasure, which being com- pleted, HER PASSION IS SATIATED. — Dens, V. iv., p. 380. *Quid est bonum prolis ? R. Legitima prolis generatio et ejusdem inveri Dei cultu educa do. — De7is,t.7 p. 164. aud) memt tfjt fame ntd)t auZ bem (St- fd)ied)t§tl)etf fuejst. 33tflttatt gtebet Ijterooit ein ilennjetd)en an, ndmtid) menu ba§ 2Setb ba§ 2(bgel)cn be§ ©amenS rnit gvo* fein 2Sopuftgc[ii(>( empfut.bet, irofcei fie Dotlen. Effect fi'djlt. - £cu§, £3b. 4. ©. 380. . DENS' THEOLOGY. SI lo. peccant viri, qui committut peccatnm Her et Onan quos, qiva rem hanc detestatem fecerunt, interfecit Dominus, Genesis 38. Sin can in various modes be (£3 tann (J eg en ba§ ©utc bet committed against the good of the Sftadjfommenj'djaft ttuf rerfdjicbene offspring: lstly, the men sin who 2(rt gefunbtgt roerben, nantltd)*) commit the sin of Her and Onan, l., bte Scanner funbigen, roetd)e whom, because they did this de- bte ©iutbe bc§ @ev nub Onan ues testable thing the Lord slew, gerjen, bte, we'd fie btcfe a5fc$eua Genesis xxxviii. ungSuntrbige (Stinbe begtcngeu, bcr $err getobtet l)cd— 1. 2ft o|\ c. 3s. 2. Pecant uxores, qusB potionibus foetus conceptionem impediunt, aut susceptum viri semen ejiciunt, vel ejicere conantur. — Dens, torn. 7 p. 1C5. 2dly. The wives sin. who pre- 2., £)te SSetBer fitnbigen, rocTcTje vent the conception of the foetus burdj Xviinfe bte (Smpfangmjj be§ with potions, or eject or endeavor g6Ut3 Ijtnbcrn, cber hen efnjifcinge* to eject the seed received from neu maunltdjcn ©amen au3[d)iitteu, the man. — Dens, v. vii., p. 165.* ober jtt cutSfdjittten fid; fcemitfjen. — • SDcn§, 33. 7. te SSetdjtociter foHen IjierBci ba> note, that the married, lest their rattf ad)ten, ba$ (Srjeteute ntd)t, children multiply too fast, some- times commit a detestable turpi- tude like that of Her and Onan, bamtt M;re $inbergaljl nidjt 511 ftavl tuevbe, mandjmal eirte »em&fd)eu« ungSiuitrbtge ©iinbe begeljat, ai)m about which sin they are to be lid) bev beg @er unb ©nan, iibct examined.— Dens, v. vii., p. J72. rccIdjeS fie $u fiefragen finb.— SDeiisT 23b. 7. @. 172. * What does the good of the offspring mean ? A. It means the legimate generation of offspring, and the education of the same in the worship of the true God. — Dens, v. vii., p. 146. ,*) 2BaS ift ba§ @nte bev jftadjfom* menfd)aft? STntro* £)ie gefetjmaftige (h^engung uoit SiJIad/fonuuen unb bte ©rjtefiung bev* fftlicjt tit raatjven ©otte§bienjh— £eu3, 83b. 7. @. 164. 32 DENS TlJF0L0(*Y. Ne Confessarius heereat iners in circumstantiis alicujna peccati indagandis, in promptu liabeat hutic circumstantia- rum vesiculum : Lest the Confessor should indo- 3)3rnut bte ^ureret, bte fie mit s'hA does not disclose in her con- beiu 23vaitttgnm ju fcerjefjen $eu)ol)rtt fession the fornication she has been guilty of with her betrothed ? A. I find various opinions : La Croix thinks that she ought not to be absolved, but that the Confessor should dissemble, and say Miseriatur, tui, &c, so that she may not know that absolution Das been denied her. war, in bev SBeicljte uerfduuiencu fyat? Knhuort: 3 l D f ttn & I'fvf^icbene •SftcinHirgen: &a (Sxoiy, 33. 6. ©. 1&G9, meint, b«6 bte SBvaut ntcfyc git a&folviren f«, fowbern ^u iI)V DcvfleStevmetfe gefagt roevben folic : Miseriatur, tui &c., fo, brtfj fc e§ feftjt itidjt lueifj, baft iflt bte 3lfc* folurion Derroeigevt nmvbe. dens' theology. 33 Prudentes Confessarii solent et statuunt regulariter in- quirere ;tb omnibus sponsis, utrum occasione futuri matri- monii occurrerint cogitationes quaedam inhonesta ? Utrum permiserint oscula, et alias majores libertates ad, invicem ex eo, quod forte putaverint jam sibi plura licere? Prudent Confessors are wont £)tc flugen 23etdjcater Ijabcn bit and lay it down regularly to ask i&)en)0$nljettitnb nlS @ruubfar$ fefts t'rom all young women going to be geftetft, rcgetmdgtg aHe 33rautleittc married, whether from occasion of gu frctgert, oh bet @elegenljeit tljrer their approaching marriage there fimfttgcn $erefjcltd)mtg lmefcrbctre occurred to them any improper ©ebcmfen Bet iljncn cntftanbcn finb ? thoughts ? whether they permit- £)b fte $ii|fe unb anbere g?5|jeve ted kisses and otlier greater alter- $retfjeitett gegenfetitg pltegen, rueiC nate liberties, because perhaps fie etnm glnubtert, oa% t§nen fdjoit they thought that greater free- nteljv erlaubt jet? doms would soon be allowed them? Cum verecundia soleatmagis corripere sponsam, propierea solemus prius in confessione audire sponsum. ut sponsa pos- tea confidentius exponat, quod novit jam esse notum Conies- sario. And since the young woman is £)a fid) SBIobtgfett merjr ber more under the influence of mod- 3. raut fid) $u bemadjtigen JJpegt, \o esty, we are wont for that reason I,aBen wtr bte ©enuDljnfjett, ben to hear the betrothed husband's 23raurtgam guerft Betdjten julaffcn, confession first, that she may af- bamit bte SBrcmt nadjfjer $ur>e*s terwards more confidently reveal fic^tlidjer attgebe, raooon fie rucijj, to the Confessor what she knows bog e§ bem iBetdjtnater fdjon be; to be now known to him. fanut ift. Addunt aliqui, sponsum qui prius confitetur, posse, incluci ; ut dicat sponsae, se peccatum illud aperte esse eonfessum. Post confessionem sponsae id non licet amplius. — Dens, torn. 6. pp. 239-40. Some Divines add that the be- (?mtge ffgeu bet, bag ber 23rau* trothed husband, who makes his ttgant, ber guerft beidjtet, Dercmlaf;t confession first, can be induced to suerben fomte, bctjj er bev SBvaut 3 \ 34 dens' theology. .tell her that he has openly con- fnge, er fyalje jcnc ©iinbe fret K> fessed that sin. After the young fnnnt. %la&) ber SScicljte bet SBvaut woman's confession that would be nmvbe baj} nid^t ineljr ftattfyaft no longer in the Confessor's power, fetn. — $)en§, 33b. 6. <&. 244 —Dens, v, 6. pp. 244. An licita est delectatio morosa de opere jure naturae pro- hibits, sed sine culpa formali hie et nunc posito, v. g. delec- tatio de poliutione nocturno invoiuntaria ? It* Neg. quia objectum deiectationis est mtrinsecus malum, adeoque deliberate delectatio de ea est nala. — Vol. J. v. 326. Is morose delight allowed on a $ft morofcS 25ergmtgen an einet thing prohibited by the law of na- 2Birtung erfctu&t, bie buret) ba3 ture, but here and now having Sftaturredjt ucrBoten ift, after o^itc taken place without a formal formlidjeS SBerfdjuIbeu f)tn unb fault, (or instance, delight on noc- roieber eintritr, g. 23. on unrotBU turnal involuntary pollution? fttfjrlidjer uadjtlutjer pollution? A. No, because the object of 9Intn>. 9?ein; roetl ber ©egeti* the delight is intrinsically bad, fianb be§ 3}ergniigen§ fetnem 2Be* and therefore deliberate delight fen nati) iifiel ift, unb baljer tft vox* respecting it is also bad. BebadjtcS 33crgnugcn baxan fcb'fe? Multi tamen, ut Salman ticenses, Vasquez, Billuart, An- toine, (fee, putant quod licet illicitum sit delectari de homi- cidio, ebrietate, &c, involuntarie commissis, illicitum tamen non sit, ob finem bonum de poliutione mere natural! et in- voluntaria delectari ; vel affectu simplici et inefficaci earn desideare. Hujus sententiae etiam est S. Antonius parte 2. tit. 6 cap. 5. Many, however, as Salman ti- SSiete tnbeffen, wie ©ctTmtmticett* censes, Vasquez, Billuart, An- fe§, SBnSquej, SBtCuavt, 9(utotne, toine &c, think that although it it. f. .to, glnn&ert, bnfc, ofciooljl e§ is unlawful to delight on homicide, itnevlaubt tft, fid) eines> i!ftovbc§, ber drunkenness, &c, involuntary Stvunfenljett, it. f. w., bie itnoors committed, it is not unlawful, fatjtidj fcegangcu, ju evfreiteu, mit however, on account of the good Jpinfidjt nuf ben guten S>rvc\t, e§ end, to delight on merely natural bod) nidjt imevlaufit fei, fid) eiuetf dens' theology. and involuntary pollution or to nut natiirlidjen unb itnrottfFMtdjett desire it with a simple and ineffi- ^ouution ju freuen ober mit mu cacious affection. nnrffnmer SKeigung ftc ju nmnfdjen. Of this opinion also is Saint £)er nfimlidjen 3ftcinung ift and) Anthony, part 2, tit. 6, chao. 5. (St. 2lntomu§, £§etf 2. £it. 6. £ap. 5. Dicitur "afTectu simplici et inefficaci ;" quia si desideretur efficaciter, ita ut ex desiderio pollutio causetur, vel media ut eveniat, adhibeantur, certum est juxta omnes quod sit pec- catum mortale. Ratio horum Auctorum est, quod pollutio mere naturalis et involuntaria nullo jure prohibeatur ; cum sit effectus mere naturalis, seu mera naturae evacuatio, ut sudor, saliva, &c. ac proinde nequidem materialiter seu ob- jective mala, unde illam ut talem inefficaciter velle non est peccatum. — Dens, 1. p. 326—7. They say "with a simple and „9fttt enter etnfacfjen unb unrotrfs inefficacious affection," because if famen •ifteigung" f)eij}t e§, rc>etl, it be desired efficaciously so as toenn wirFfam bcgefjrt toirb, jo, bag that pollution be caused by the buvd) baZ 23egcf)ren ^oHuttcn cer? desire or means employed that it urfad)t nurb, ober Stttttet angetoens may happen, it is certain accord- bet roerben, biefelbe ooi^uBvingcu, ing to all that it is a mortal sin. genrifj ift, bag e§ einc £ob(unbe fei. The reason of these authors is, $)ev ®runb btefcr ©djaftfletTer ift, that pollution merely natural and roeil bie bloS ncttihltdje unb uunutk involuntary is prohibited by no FiH)vUd)e pollution buvdj Fein ©efetj law ; since it is merely a natural uerboten ift, ba fie blo§ etne ncttiir= effect, or a mere evacuation of ltdje SBirFimg fei, ober etne fclojse nature, like sweat, saliva, &c, (Sntteeruug ber Sftatur, tote ber and therefore it is by no means (Stfjrceift, (Spetdjel, u. f. to., unb materially or objectively bad ; baljer ift fie TOeber materteft nocfy whence it is not a sin to wish for oBjecttu libel, tocjfjatb fie al§ etne it in efficaciously as such. — Dens, fo!d)e unrotrFfam £H TOolTen, Feine v. 1 pp. 326-7. <5iinbetft.-$Deu3, 33b. 1. @. 326-7. Quid est morosa delectatio ? R. Eat voluntaria complacentia circa objectum ill ici turn absque voluntate imolendi seu exequendi opus. — Vol. I. p. 318-19. 36 dens' theology. What is " morose delight?" 5S3a§ ift ba$ morofe $ergmigett'i A. It is a voluntary compla- (S3 ift etn freinrititgcS 2Sot>(ge* cence about an illicit object with- fatten an eincr imerlaufcten &ad)C f out a wish of performing or exe- finite ben SBtften be§ 3 u f^ an ^ e ^ r " 1 ' cuting the work. gcn§ ober bet 5ut§fuf)rung bc§ 2Bev?§. Voeatur "morosa" non a mora temporis, quo durat ; nam unico instanti perfici potest ; sed a mora rationis, quae de- lectationem banc, postquam earn advertit, repellere negligit ; et sic ratio est in mora fungendi suo officio. Potest etiam dici morosa quia ratio ei immoratur ab que voluntate proce- dendi ad ipsum opus. — L, 318-19. It is called " morose," not from Wlan fjetfjt e§ moroS, roa§ ntc^i: the delay (mora) of time during uon enter SBerjogerttng ber Qcit, bit which it lasts, for it may be com- e§ rociljr fjerfommt, benn e§ tann ttt plete in an instant, but from the ehtem ^ugenbltcf noUenbet raerben, delay of reason, which neglects to fonbern t)on 'ber ^ogerung ber 23ers repel this delight after it has per- ltunft, bte btefe§ 23ergnttgen, nod); ceived it ; and thus reason delays bem fie baffelBe it)a^rgenommen l)ai, in discharging its own office. It $u unterbrucfen oerfaitrttt, unb fo can also be called " morose," be- ift bte SSermmft Bet ber "^Utguftuttg cause reason dwells on it without ifyrer $f(td)t ttft Skr^itg. (S§ tann a wish of proceeding to the work and) moro§ genamtt tDerbett, roeU itself. bte* SBernunft baBet nerroetlt, oljne htn SStllen, ju bem 28erf feUJft 311 fd;retten. In qua materia haec delectatio locum babet ? R. Quamvis delectatio morosa frequentius contingat circa venerea, locum tamen babere potest in quacumque materia, ut circa furtum, pugnam, vindictam, &c. — Dens, T. I. p. 319. In what matter does this delight SBet tt>. D&tt)oI)t ba§ morofe Wen more frequently happens about gnitgen fid) ^auftger Bet @ad)en, EJiNS THEOLOGY. 87 venereous matters, nowever it can bie jur ^letfd^eSluft getjoren, %\u take place in any matter whatso- trctgt, fo ta\v\ e§ bennocf) ftatttjafceu ever, as about theft, about fight- cutd) bet anbern SDincren, al§ : ait ing, about revenge, &c. — Dens, (gtetjten, bct§ ©eluBbe ber $eufon biefem ©eliibbe fret ftnb, SBcrantaffung gur 2ht§f$roeijiwg gtbt, $. SB., er rati) i^nen, baft fie unter fid) ljuren? Slntra. (§r fiiitbigt burd> bte (Siinbe be§ 3fergerniffe3 itnb ift ify rer £urerei f d)ulbtg ; after bennotf) fi^etnt e§, ba§ er bet ber #urerei Slnberer fetn (SMiibbe ntt^t fcredje, menu er nid^t felbft SSo^gefaHen baran fyat, raett er bte fit jlfyfyit Slnberer ju beroaljien ridjt gelobi J>at, fonbern bie t\y.M, gerabe rate em (Sljemarm, htx ehttit foldjen 3ftatr) gibt, nifyt giijtn bte er)eltcr)e £reue funbtgt.— iur.b i. @. 360. DENS THEOLOGY. 39 Obj. Vovens castitatem vovet non co-operari aut consentire 'Hi peccato contra castitatem. t% R. Id negatur. — Dens, torn. 4. jp. 360. Obj. He that makes a vow of ©tnroenbung : SBer Rt\\\&fot\t chastity, vows not to co-operate gelobt, ber gelobt, nidjt mttjuroirfen with, or consent to, any sin against obev beijufttmmen $u trgenb ciner chastity. ©iinbe gegen bte $cufd)fjett. A. That is denied. — Dens, v. 2fnho. £)a§ roirb geleugnet. — 4. p. 360. SDen§, ©b. 4. @. 360. Quantum est peccatum exercere actum conjugalem ob so* lam voluptatem ? - R. Cum S. Aug. et S. Thorn. Supp. p. 49. a. 6. in corp. esse solummodo ex natura sua veniale ; quia haeretur, ut supponitur, in tra limites fegitimi matrimonii ; potest tamen esse mortale ratione finis, vel aliarum circumstantiarum : puta si v. g. vir ita voluptate captus sit, ut accedens ad uxo- rum, paratus sit ad earn accedere, licet, uxor non foret, vel si tempore actus conjugalis affectum et delectationem habeat erga aliam, cujus etiam qualitates tunc erunt in confessione exprimenda, puta quod sit conjugata, consanguinea, . 9?ad) @t. Sfuguftin unb and St. Thomas (Supp. 40, &c.) <&t. XfjomaS, Supp. 49, a. 6. in that it is only venial in its own corp., ift baZ aUtin fetuer Dfotur nature, because it is fixed as is nadj erlaubt, roeil e§, raie anges supposed, within the limits of le- nommen toirb innerfjaH) ber ©ren= gitimate matrimony, however it gen be§ redjtmajjtgen ($ljefranbe§ may be a mortal sin by reason of fjaftet; e§ fann $toar etne £obfiinbe the end, or other circumstances ; fein, toegen be§ (SubjtuecfS ober am suppose, for instance, if the man bercr Umftanbe, aU, wenn $. &. 40 DENS THEOLOGY. were soseize.d with pleasure, that going to his wife, he were ready to go to her, though she were not his wife, or if, at the time of the conjugal act, he have his affection and delight towards another, whose qualities also (i. e. as well as the foregoing circumstances) shall then (in that case) be ex- pressed in confession, suppose that she is married, that she is his blood relation, &c, and this is particularly to be guarded against in those who are married a second time, lest, while he is copulating with his second wife, he may fix his affection on the first. — Vol. 7. p. iaz. ber yjlann fo con SSoEufi ergrtffen ware, ba§, inbem er gurgrau gcf)t > er Berett mare, ju tfyr ju gcljcn, roenn fie audj nidjt bte (Srjefrau mare, ober roenn er gitr $eit ber 9(B§furjrung ber erjettdjen ^]Tta;t Ietbenfd)aftlid)e -ftetgung unb 2£orjU gefallen fur eine Slnbere r)atte,, be* ren (Stgenfqaften alSbann eBenfatfS in ;ber 33etc§te anjufiifyiftn finb, 3. SB. oB fie oerr)etratr)et ift, ober nut i^m BlutSnerroanbt u. f. ro., unb bariiBer ift BefonberS gu road;eu Bet benen, bie in groetter (S^e leBen, bamit er, inbem er feme jroeite gvau erfennt, feme Ietbenfd)afrlta)e gunetgung ntdjt mbiefruljere fetge. — SBanb 1. @. 182. An licet actum conjugalem exercere parum ob debitum finem puta generationem prolis et partim ob delectation em ? R. Negative : quia tunc finis equidem partialiter est inor- dinatus, cum ex parte obecliatur libidini, sicque partialiter inrertitur ordo a Deo et natura constitutus. — Dens y t. 7. p. 182. Is it lawful to exercise the con- jugal act partly for the due end, namely, the generation of offspring, and partly for delight ? A. No ; because then indeed the end is partially inordinate, since in part obedience is given to lust, and thus the order appointed by God and by nature is partially inverted. — Dens, v. 7. p. 182. 3ft e§ erlctuBt, bie e^eltd^e ^fCtd^t trjeilroeife be§ fdjuibtgen (SnbgroecfS roegen, namtid) (Srjeugung ber SWadjs fommenfdjafr, nub trjeilroeife be§ $ergniigen§ fjal&ev anSjiiiiBeii? SIntra. 9kin; roctt ba§ (£nbe baoon roenigftens trjeilroeife unorbs mmgSmdfjtg ift, ^a gum £§eil ber £uft gefrofynt, unb fo bte von ©ott unb ber 9?atur fefrgejrcUte Drbnurtg umgcfe^rt rotrb. — £>enS ; 53b. 7. <5» 182. dens' theology. 41 An licituni est petere debituni conjugale ex solo fine vitan- di propriarn incontinentiam, non concurrente fine generation nis prolis, vel redditionis debiti ? E. Pontius cum multis alliis affirmat, sed melius cum SS Augustino et Thoma videtur negatum. — Vol. Vll. p. 183. Is it lawful to asK conjugal dut y OB e§ erlauBt ijr, bie ef)rltd)e solely with the end or view of $Pf{i<$t £U Berlangen Blo§ in ber avoiding incontinence in one's 2lbfid)t, ber eigenen Unentfjaltjams self, and withont the concurring tek q.u§§un)eid)en, nid)t tm JptnBIttf end of generating offspring or of au f bie gsefflrbettfng ber 3fra$£om* rendering duty? menfd&aft, ober bie (grfullung etner A. Pontius and many others ^fftcfit? say Yes, but it seems better to % nm . 5p on tiu§ mit tuele-n 2tte say No, with St. Augustine and bern fagt j fl/ a fr er na( § © t# $ ntos St. Thomas.— Vol. VII. p. 183. niu § unD @ t $;8oma3 [d;eint e§ Beffer $u fetn, ^cetn ju fageit. — 2)en§, SBb. 7. . UeBer btc ©itnbe ber from afar; for example, whether Uepptgfett; guerft burdj gragen im the penitent frequents persons of OTgemeinen unb von 9Seitem I)er, thj other sex? If he allow that $. 23. oB ber SBetdjtenbe Sperfonen he does ; whether any improper beg anbern @efd)led)t§ Befud)e ? words were said ? "What fol- 2Benn er bct§ jugtbt, oB mandjmal lowed? etc. If he answer in :he une^vBare DfJcben gefiifjrt toerben? negative, it can be asked, whether 2$a§ barauf gefofgt u. f. to. 2Bemt he is at any time tormented with er cernetnt, fo faun er gefragt toer* improper thoughts or dreams ? If ben, ov er mtt unefjrBaren ©ebnn^ he says Yes, it is fit to proceed to fen ober £rdumen $uroetlen Bela* other questions, fttgt roerbe? 2Benn er bct§ Beja§t, fo ift notfjtoenbig §u toeiteren gra$ gen $u fc^reiten. Eadem prudentise forma observabitur circa adolescentulam vel mulierem comptam. — Dens, t. 6. p. 134. The same f.-rm of prudence shall £)ie namlidfie %xt oon $orftcf)t tjt be observed about a young girl or a anjutoenben Bet bem jungen Sttdb* woman vainly decked. — Dens, v. d)en ober ber etteln putjfitc^ttgcn 6. p. 131. grau.— SDenS, 23b. 6. £>. 131. Be Peccalis Carnalibus (Jonjugum inter se. Cerium est, conjuges inter se peccari posse, etiam graviter contra virtutem castifcatis, sive continentise, ratione quarun- dam circumstantiarum ; in particulari autem definire, quaa Bint mortales, quae solum veniales, per obscurum est, nee DEXS THEOLOGY. 43 eadem omnium sententia ; ut vel ideo sollicite persuadendum sit conjugatis, ut recordentur se esse filios Sanctorum, quoa decct in sanctitate conjugali filios procreare. Quidam Auc tores circumstantias circa actum conjugalemprsecipueobser- vandas, exprimunt his vorsibus : Vo. VII p. 186. On the Carnal sins which Man and U b c X b t t g I e i f d) e § f it n b t f Wife commit with one anotlier. n> e I flj e @§eleute- unter It is certain that man and wife f t ^ b e g e \) e n. can sin grievously against the vir- (£§ ift fein 3wetfer, bct§ ©rjclcitte tue of chastity or continence, with imtev fid) fitubtgen f onncn, unb fo^ regard to certain circumstances gar fdjiuer, gegett bte ^itgeitb bcr relating to the use of their bodies ; $eufd$eit ober @nt§oIt|amfctt, uita but to define particularly what are ter gcroiffcn Uutftanben ; mm abtx mortal; what only venial, is a mat- in§be[oubere ausleinanber^ufet^en, ter of very great difficulty, nor are all writers of one opinion on the subject ; so that, even on that ac- count, the married ought to be anxiously advised to recollect that they are the children of the saints, and should therefore beget chil- dren in conjugal sanctity. The xoaZ £obfiinben unb roa§ erlaj^lidje finb, ift fer)v fdmnerig, and) ftnb bic @c§riftfteller nid)t atfe gtetc^er 2fletmmg fyieritber. fo, ba§ bejsroes gen gerabe bte ©^eleute forgfdltig ju uerma^neu ftnb, ju bebenl:en, bafy fie $mbcr bcr ^eiltgen feten, benen e§ ge^teme, in ^eiltgrat $ins circumstances which are chiefly to ber JU gettgen. £)ie Umftanbe, be observed in the performance of weld^e DorjitgStuetfe $u beadjten ftnb the conjugal act, some authors bet erfullung ber ef)litf)en ^fltc^t, express in the following verses : brucfen cintge ©cfyrtftftetfer in \oU Vol. VII. p. 186. genben <£ctt$en auS; "Sit modus, et finis, sine damno solve, cohaere. i Sit locus et tempus, tactus, nee spernito votum." [These lines are so extremely obscene ($tefe greet ^tiUn ftnb f© aufferf* that we think it best not to give them in f ^mutjig, baft ratr f itrS befte Batten, bie* English.] felben nid;t jit uberjet$eii.) Ergo debet servari modus, sive situs, quia dupliciter in- vertitur, lo. si non servetur debitum vas, sed copula, babe- atur in vase, sed copula, habeatur in vase proepostero, vel 41 DENS THEOLOGY. quocumque ali non naturali ; quod semper mortale est spec- tans a I sodomiam minorem, seu imperfectam, idque tenen- dum contra, quosdam laxistas, sive copula ibi consummetur sive tan turn inchoetur consummanda in vase naturali. — Vol. VII. p. 186. Therefore method or posture ought to be observed, which is in- verted in a two fold way : 1st, when the proper passage or vessel is not kept, but the connection takes place in the himcier passage or vessel, or in any other not or- darned by nature for that purpose, which is always a mortal sin, tending to that which is called minor* or imperfect sodomy, and $)ar)er folltc bte 2trt unb SBctfc imb bte £age 6eoBacf)tet tuetbcn, toetl e§ auf jroeterfet SGScifc cerfcl;vt roirb : 1. SBemt baf} geourjrenbe @efa§ nicrjt etngerjaften nmrbe, fonbern bte SBcr&utbmtg inbemrjiits tern ©efage ftattfanbe, ober in trs genb etnem anbern, xod§t% itidjt ba% naturitdje, n)a§ toblidje ©fins be ift unb auf bte geringe, ober uns oottfontmcnc (Sobomte*) abjterjtr, Quid est sodomia perfecta? R. Est congressus carnalis inter persona? ejusclem sexus, nimirum masculi cum masculo, feminas cum femina, in quocunque vase con- gressus fiat. Sodomia imperfecta sive sodomia minor est congressus carnalis maris cum femina, sed extra vas femineum naturale, v. g. si vi r*of- fundat semen suum retro per anum in intestinum stercoreum feminas. Dens, torn. 4. p. 362. *Minor Sodomy. — In the fourth vol- ume he divided sodomy into two species, perfect or imperfect, or minor. What is perfect sodomy ? Answer. — It is carnal congress be- tween persons of the same sex, namely, of a male with a male, of a female with a female, in whatever vessel the congress may take place. Imperfect^or minor sodomy is the car- nal congress of a male with a female, but without the natural vessel of the female, for instance, if a man discharge his semen behind through the anus into the stercoreous intestines of the woman. — Dens, v.j£, p. 362. *) © e r t n g e r e ©obomte. — £m Dterten SBctnbe tfieilte er bie ©oboime in groet ©attungen em, in noITfommeue unb in unnollfommene ober gertngere ©obomte. 2Sa§ ift bte noftfommene (©obomie? Slntro. (£§ ift etn fletfcfrlid)c3 ^ufam* tnenfommen non ^erfonen be§ gletd)en @efd)led)t§,nctmltd) mannltdjer mil mann* lid)en unb roetoltdjer tnit roeifclidjen, in rca§ immer fiir etnem C55efd^ ba§3 u f ams menfommen gefd)er)e. UnnoHfommene ober gertngere ©obos mte ift ba§ fleif<$Itd)e 3ufamment*ommeu be§ @^emanneS mtt ber grau auficiFialb be§ naturtidjen roetbltcfien ©eftijje3,ttenn g. 33. ber 9ftann fctnen ©amen fthtteu burd) ben fitter in ben^of^bavmber§caii WtSgiefjt,— £en, U3b. 4. ©. 303. flENS THEOLOGY. 45 this must be held against certain Divines of loose opinions, whether the connection be consummated in the natural passage. — Vol. 7. p. 18*. nub ba$ mug geiutffcn fdjlctffdn £[jcotogen entgegengefyalten roer» ben, ov bk 23orMnbung bort uoHs enbet, ober uegonnen, urn im natiirs lichen ©efag ooUenbet $u toerben. Modus sive situs invertitur ut servetur debitum vas ad copula m a natura ordinatum, v. g. si fiat accedendo pra> postero, a latere, stando, vel si vir sit succumbus. Modus is mortalis est si iiide suboriatur periculum pollutionis respectu alterutrius quando periculum est, ne semen perdatur, prout esepe accidit, dum actus exercetur stando, sedendo, aut viro succumbente : Si absit et sufficienter prsecaveatur istud per- iculum, ex communi sententia id non est mortele : est autem veniale ex gravioribus, cum sit inversio ordinis naturae ; est que generatim modus ille sine causa taliter coeundi graviter a Confessariis reprehendendus : si tamen ob justam rationem eitum natural em conjuges immutent, secludaturque dictum periculum nullum est peccatum, ut dictum est in numero 48. Vol. VII. p. 186. Method of posture 19 inverted, though the connection take place in the passage or vessel appointed .by nature for that purpose, for in- stance, if it be done by an attack from behind, or when the parties are on their sides, or standing or sitting, or when the husband lies underneath his wife. 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 happens when the act is per- $)te 3ttt unb 2Beife ober bteSage nn'rb oerfefirt, im gaUe ba§ gcl^s rige, von bev natur angeorbnete @es fag audj eingc^alten nmrbe, toenn e§ 3. S3, burd) oa% ^in^utreten von fjtnten gefrf)tef)t, ober oon ber ©ette, im (Steven, ©itjen, ober menu ber Sflcmn unten liegt. 2)iefe 5lrt unb SGSetfe ift Stobfiittbe, menu bavon in SBejiefjung auf eine§ ber StJjetfnefjs mer bie @efa§r ber pollution ents fteljt, ober toenn ©efatyr ift, ba§ ©ante oerioren gelje, mie e§ fief) oft ereignet, mnn ber victim ©tel)en, 40 DENS TIIEOLOGT. (Bitten, ober bet Sttcmtt unttn lie genb Dotfjogen nurb ; menu abet biefe ©cfafyr nid^t corljanben roave, ober berfelben genugcnb Dorgebcugt ttriivbe, fo ift c§ nadj bcr attgemets tten tfjeotogifdjen Stteimiug fctnc £obfiinbe; c3 ift jebotfj ehtc bet fcfyroereren erlafjltdjen Siinbcn, bo e§ ein 33erfefjrcn bcr Orbnung bet Spotlit ift, unb tm TOgemetnen iji jene 5trt unb SSeife beS gufammens gefjen§, otyne Urfadje, oon bett SBetcfytoarern ftreng $u tabeln ; roenn inbeffen au$ geredj)tcm @runb (Sfjc* leute bte natiirltdje Sage anbern, unb befagte ©efa^r Dcrmieben nurb, fo ift e§ feme ©ftnbe, rote 9^o. 48 gefagt roorben ift. SBb. 7. <&. 186. formed 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 weighted sort of venial sins, since it is an inver- sion of the order of nature ; and in general, that method of thus coming to coition must when with- out 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 dan- ger (of losing the seed) be seclud- ed, there will be no sin, as has been said in number 48»— Vol. VII. p. 186. An uxor posset se tactibus exitare ad seminationem, si a copula conjugali se retraxerit, maritus, postquam ipse semi- navifc, sed antequam seminaverit uxor. R. Plurimi negant ; eo quod, cum vir se retraxerit, actus Isit completus, adeoque ilia seminatio mulieris foret peccatum pollutionis: alii vero affirmant : quia ista excitatio spectat ad actus conjugalis complementum et perfectionem ; excipe- unt tamen casum, ubi periculum est ne semen ad extra pro- fundatur.— Vol. VII. 188. OB ftd) bte ftrau burcfj 23etafrett jum ©amenlaffen aufretjen fimne, roenn fia) ber Wlann von ber efje* Itajen ^aarung ^urutfge^ogen, nad;* bent er felbft ©amen gelaffen l)at f aber norfjer efje bie gvau ocn ©a* men liejj? Can a wife by touches excite herself to spend, if the husband has withdrawn himself from con- jugal copulation, after he has spent himself, but befere the wife has spent. . A. Very many say no ; because DENS THEOtOG?. 47 -when tlie husband has withdrawn himself, the act is complete, and therefore that spending of the wo- man would be a sin of pollution ; but others say yes ; because that artificial mode of exeitement tends to the completion and perfection of the conjugal act ; they, how- ever, except the case where there is canger lest the seed may be poured forth from the outside. V. VII. p. 188. 3fnin>. &te metftett tjcvnemcn c§ ; tueil, roemt ber Sftamt fid) juviicfrte* gogen fyat, ber 21ft DoIIgogen get, imb bafjer aIXe§ ©amculnffen ber grau bie ©iinbc bcv ^pollution ma* re; anbere after bejaljen c§, raett btefe Slufreigung auf bie $err>otfs ftanbigung unb 35oHenbung be§ e^elidjen 5lft§ a&$iel;lt; fie nefjmeu jebod) ben gatt au§, wo ©efaljr ijr, bafj ber ©ame nad) ouffen au§ge? fd&iittet roerbe. 23b. 7. @. 188, -. Hanc posteriorem sententiam ad exorbitantes opinionea laxiorum refert Henricus a 8. Ignatio.— Tom VII p. 188. $enrtcu§ x)erroet3t btefen letgtes ren geleljrten 5tu§fprucr) von @t„ 3gnatiu§ itnter bie au§fd)rcetfenbert Shiftmen ber fdtfafferen^eologen, S3b* 7. @. 188. Henricus, from St. Ignatius, refers this last opinion to the ex- horbitant opinions of the more lax Divines. Vol. VII. p. 188. EXTRACTS FROM BISHOP KEMICK'S THEOLOGY. §Mtge m$ fan Wkttktft An §i$tM gtowicfc. ' 152. Fellatores vocat Martialis "lingua maritos et ore moechos." (L. xi. epigr. 61.) Pessimurn hoc libidinis ge- nus mortale esse et naturae repugnare liquet. Qui linguain mulieris os immittunt, in proximo pollutionis discrimine v v er- santur,et contra naturam voluptatem quserere convincuntur : quapropter nequeunt a lethali eximi culpa, nisi obiter fiat, absque venerea delectatione. — T. I. p. 130. 152. 2ttarttalt§ §et§t bte ©ait- ger "(Sljmanrter mtt ber 3unge ltn ^ (Sf)eored)er mtt bem Sttunbe." (53. 11. (Sptgr. 61.) 2)aj$ btefe argjre %xt von 3lu§fd)n>efuitg Xobfiiunbe unb gan$ natitnutbrtg fct, ift flax, SMejemgeit, tueldjc ifyve 3 un 9 c i" btn 2#unb oon 2L*ei&3perfoneii )Uc- man are in extreme danger of fen, finb in ber nctrijjteit ©efaljr, pollution, and are convicted of ber pollution unb be§ 2$cr6rcd;cit§ seeking pleasure in an unnatural [d^ulbig, gegert btc ^Raturgcfct^c tljre manner ; and therefore they can- S&otluft $u befvicbigen flc[ud)t ju not be exempt from deadly sin, Ija&en; baljer aud) [oldjc von bet unless it be done without design £obfunbe rttdjt freigefprodjen toer; and without sensual gratification, ben fonnen, auffer raenn e§ olme btc 2tt)ftdjt beg rooHufttgen ©enuffeS gefc^e^en wdie. 152. Martialis defines the suckers as " adulterers with the tongue, and adulteresses with the mouth." That this vile descrip- tion of lust involves mortal sin and is repugnant to nature, is ma- nifest. They who thrust the tongue into the mouth of a wo- 50 kexkick's theology. VOLUME III. PAGE 303 § II De usu conjugii. 67. Conjugii usus, modo rationi convenienti, licitus est, nam ex ipso Conditoris instituto fit ut maris et femime con- junctione genus propagetur humanum. "Situs natural is est, ut mulier sit succuba, et vir incubus ; hie enim modus aptior est effusioni seminis virilis, et receptioni in vas femi- neum ad prolem procreandam. Situs autem innaturalis est si -coitus aliter fiat, nempe sedendo, stando, de latere, vel pr^postere more pecudum, vel si vir sit succubus, et mulier, incuba."— L. VI. n. 917. k Of the use of Marriage. §"- fiber Den @ e o r a u <§ 67.. The use of marriage, in a b e 3 er ©e&raudj be§ ©£)jtanb3 lawful, for from the institution of in ciner oerniinfttgen 25>etfe ift er* the Creator it is appointed that lauht, benn nad) ber Slnorbnung be5 the human species shall be propa- @d)opfer§ fel&jt fotf burd) bie $er* gated by the union of the male fctnbung von Wlann unb gratt ba§ and the female. "The natural 9D?enfd)engefd)kd}t fovtgepflanjt position is that the woman should toerben. "2)ie natmTtdje Sage ifi, be under and the man on top, for baft ber Wlann oUn unb ber grail this position is better adapted for unten liege ; biefe 3Irt \}t namltdj the effusion of the seed of the male fur bie StuSgiegung be§ manntidjen and for its reception into the fe- @amen§ imb bie@mpfangm§ he)]tU male vessel for the propagation of Ben tin roeiblidjeu ©efafl bie gut offspring. But an unnatural po- £utberer$eugung geeignetere. (Sine sition is, if an union be effected in unnatiirtidje Sage after ift e§, tuenn any other way— as sitting, stand- bte SBegattung in anbere 2Bei[e vox ing, or o/i the side, or behind after fid) gefjt, ate ftt^enb, fte^enb, con the manner of beasts, or if the ber ©eite ober Don ^tnten nad) 2Irt man shall be under and the wo- be§ 2Stefj§, ober menu ber Wlann man on top." unten liegt unb bie grauoben/'OB. 6. $t. 917.) kenrice's theology. 51 68. Si conjuges incoepta copula, ex mutuo consensu cohi- beant seminationem absque effusionis periculo, per se non est peccatum mortale. * 68. SEBetm oer!jetratf)ete ?Pcrfo* ncrt mit gegenfetttger (Stitrotftiguug bie 23e[amung rjinbern, ofyrte bie ©efafjr bc3 23erfd)utten§, fo ift ba«3 feiue £obfiinbe an unb fur fid). * G3. If married persons, in the act of copulation, restrain by mu- tual consent the emission of seed without the danger of spilling it, it is not in itself a mortal sin. * * * * * 69. "Si vero fcemina jam seminaverit, vel sit in probabili periculo seminandi, non potest quidem vir data opera a semi- nations se retrahere, sine gravi culpa, quia tunc ipse est cau sa, ut semen uxoris prodigatur." (L. vi. n. 918.) 69. But if the woman has now 69. SBcnn aBer bie grau i^ren spent her seed, or is in probable ©amen fdjon gelaffen Jjat, ober hie danger of spending, the man can- (SJefarjr, bag fie benfeloen laffen not draw back from spending his toerbe roaf)rfd)etnIid) ift, fo faun fidj seed, having begun the work, ber 9D£ann, ba er fjterauf rjingeroirft without a grievous fault, because he is then the cause that the seed of the woman is thrown away. rjat, von ber SBefamwtg nidjt jiiriid' Steven, oljne fc^roere 23erfd)ulbung ; tnoem ev al§bamt 3Scran(a((ung gc^ geben r)at, bafj ber ©ame bev gran cerloren gegangen. (S3. 6. Tc. 918.) 70. Si vir jam seminaverit, femina retrahendo se a semi- nando plerisque videtur peccare letlialiter, quia juxta plures utrumque semen ad generationem requiritur. 70. If the man have now spent 70. «£)at ber SJlann Bcrctt§ ©as his seed, the woman by withdraw- men gelaffcn, fo fiinbigt, nad) ber ing herself from spending her seed Sfteinung 23ieler, bie grau toblidj, for many reasons appears to com- mit a deadly sin, because accord- ing to many the seed of both is required for generation. roenn fie fid; oon ber SBefanumg $us xM%id)t, benn SSiele ftnb bcv.3tns fidjt, ba§ ber Same oon Bcibcn gur 3euguug evfovberlid) fet. 52 kenrick's theology, 73. Peccat mortaliter vir copulam inchoando.in vase prse- postero, ut postea in vase debito earn consummet. Ita com- munius et verius sentiunt theologi. " Ratio quia ipsehujus* modi coitus (etsi absque seminatione) est vera sodomia, quam- vis non consummata, sicut ipsa copula in vase naturali rnuli- eris aliense est vera fornicatio licet non adsit seminatio." Vi- rilia perfricare circa vas prseposterum uxoris est etiam mor- tale; " ratio est quia saltern talis tactus non potest moraliter fieri sine affectu sodomitico."— L. vi/h. 916.) * 73. A man commits a deadly 73. ($iit Sftarm ffmbigt toblid), sin who begins copulation in the bcv bic 23erpctarung im Ijiuteru ©es posterior vessel (fundament) and fag cmfcmgt, urn bcvnad; bicfcIBe in afterwards finishes it in the proper bem geljSrtgen ©efag ju becnbigeit. vessel. Theologians agree gen- S)cmn ftimmen im Slflgcmcincn bie erally in this. " The reason is rodjven £fjeologen iiuereht. "£>« that a connection of this kind (al- ©runb ift bev, rucil eiwefolt^efleifdfjs though without the emission of lid;e SBennifdjang (lucrm audj ofjne seed) is real sodomy, although not 53efctmung) wafyxe ©obomte ift, consummated, as copulation itself roetm cmd) nid;t tjoflertbeie, foioie in the natural vessel of another and) ba$ SBerpaanmg im naturIid)eS woman is true fornication, though ©efcig mit einer anberit 3$etb§pers no seed was spent." For a man fon roafyxt «£mverei ift, roemt audj to rub his penis all around the fctne 23cfanumg ftattftnbet." £Di« fundament of his wife is a mortal manulidjen @efd)led)t§t§cilciuii baZ sin ; the reason is because such $iutere ©cfafo bcr ftxan ift mid; touching at least cannot be done, £obfi'mbc, cut§ bem ©vunbe, rocil morally speaking, without a so- foIc^)e§ £aftcn ni$t moratifd; ge* domitical effect. fdjeljeu lann ofjne (£obomtttid;en Effect* (23b. 6. «R. 916.) , 79. In loco sacro copula habenda non est, extra necessi- tatem, quae contingit exercitu in ecclesia diversante. 79. Copulation is not to be 79. 5In einem fjeiligen Orte foil performed in a sacred place, ex- bie SBegattung ntdjt frattfjaben o(;ne cept through necessity, which may 3^otI; ; wai ber gatf {em faun, wcim kenrick's theology. 53 happen when an army is lodging erne 2Ktltt5r6cfat$ung in einer Rixs in the church. d)e famptrt. 81. Coire tamen cum praegnante S. Alphonso videtur culpa venialis, "nisi adsit periculum incontinentise, velalia honesta casa." — (S. Alph. 1. vi. n. 924.) 81. To have connection with a 81. Wit einer fcfjroangertt grau pregnant woman, to S. Alphonso fid) f(eifd)Iid) oermi(d)en, fdgetnt bem it appears a venial sin, unless @. 3llpljonfo ertciBltdje ©iinbe £U there is danger of incontinency, fein, "auffer, roenu bte ©efarjr htt or some other proper cause. Unentfjctttfamfeit, ber etne anbere e^r&are Ur[ad)e oorfjanben ift." (©. Mp$. 1. vi. ft. 924.) f 92. Non debet vir jejuniis nimiis se reddere impotentem, nee mulier jejunando. fieri nimis deformis, adeo ut earn vir aversetur. 02. A man should not render 92. SDer 9ttamt foil fid) ntdjt himself impotent by too much fast- burd) aHjuuteleS gaften unfaljtg ing. nor should a woman by fast- madjeu, e&enfo fotfte bte %vciu fid) ing become so deformed that a nidjt burdj u&erma§ige$ gaficn fo man would turn away from her. ocrunftalten, bafj bem Sftamte oor ifjr ecfelt. 95. Si actus sit venialiter malus, S. Alphonsus sic dis- tinguit : " actus est illicitus ex parte petentis, puta si petat ob voluptatem, vel alium finera leviter malum, vel die quo vult Eucharistiam accipere, tunc tenetur reddere ; quia, cum actus sit per se honestus, tenetur ex justitia ad reddendum, etiamsi exigens peccet graviter in petendo, ut diximus n. 944. Dub. 1. Si vero actus est venialiter illicitus ex parte ipsius actus, seu copulse, ut si petatur situ innaturali, vel tempore menstrui, aut puerperii, tunc quandoadestjustacau- sa, potest quidem reddere, cum qnrelibet justa causa excu- set a veniali. Justa autem causa erit, v. g. ne incurrat in- 51 KENRICKS THEOLOGY. di&nationem aJterius, sive rancorem illius quodammodo liotabilem, et non possit cum commode avertere. . . . Dwci, potest reddere, sed non tenetur, quia licet vinculum justitiae fortius sit vinculo charitatis, attamen cum actus, sit tali modo per se illicitus, alter non habet jus ad ilium." (L. vi. n. 946.) "~ 95. 28ann em TO erla&Ud) B6fc fet, erflart @. 2tfpI)onfo alfo : "2)er TO ift unerlattot auf ©eite beffen, ber i^n 0cgef)rt, namltdj roenn er au§ 3BoHuft benfelben rcv= langt, ober $u etnem artbevn erlajjs ltd) bofen 3™^ > 0Der att oem ^ as ge, an bent er ba$ (;. Slbenbrntjat nefymen will, bann ift er $roar oers 95. if an act is venially bad, S. Alphonsus makes this distinc- tion: "The act is unlawful on the part of him who seeks it, that is if he seek it on account of car- nal pleasure, or for any other purpose, slightly wrong; or on the day in which he wishes to re- ceive the Eucharist, *then he is bound to render (the duty); because fcunben, bit efjelidje $fltd)t %u tv fiiUen, rocil ber TO an unb fur fid) ejrbar .ift, unb er alfo mil Iftedjt oerhmben ift, bie $pf(ttfjt $u leiften, roenn er aoe*r ben TO fclbft ^eruor^ ruft, fthtbigt er fdjroer burdj btefe§ SBegcI)ren, wit wix 9£. 944 S£)uo. l gefagt tyaben. %£tnn aber ber TO erlciBltrf) unerlaubt ift, be§ TO3 may be sought in an unnatural fdbft roegen, ober ber SBegattung, posture, or in the time of menstru- ctl§, roenn berfelbe tm umtatitrltdjen ation, or of parturition, then when a just caus*j is present, he can render (the duty); because any just cause will excuse from venial sin. It will be just cause, v. g. lest he should incur the iiidioma- when the act is proper f in he is bound by justice to render (to pay), although exacting it he may sin grievously in asking it, as we have said N. 944. Dub. 1. But if the act be venially unlaw- ful (illicit) on the part of the act itself, or of copulation, as if it @efct§ begefjrt rotrb, ober gur 3eit ber- Sftetntgung ober be§ 28od)en* fcett§, bann roenn etne gerec^te tfrfas d)e oor^anben ift, fo fan er bie efje* Itdje SPflidjt atferbingS leiften, roett irgenb etne gcreajte Urfadje oon ber tion of another, or the malice of erla^lidjen (Siinbe entfdjulbigt. ©es one in any way notable, and can- red)te Urfadje, $. 23., ift e§, roenn * Tunc tenetur reddere. | Honestus per se. KENRICK S THEOLOGY. 55 not fitly avert it. I have said he er ftdj bte Un^ufriebcn^ett be§ $tu can render it, but he is not bound, bent ju^te^ctt nmrbe, ober beffett because although the bond* (obli- gation) of justice may be stronger than the bond of love, yet when an act may be in such a manner illicit in itself, the other has no right to it. genriffenmagen auffatfettbett ©roll, bm er fonft nid)t fdjtcfttd) oermeibcn fb'mtte.;^ . . 2Bie itf) gefagt Ija* be, er tann bte $fiitf)t letften, aber er tft ntd^t baju tjerbunben, roetf, obgtetcf) bte $etbtnbltdjfeit be§ 9£edjt§ ftarfer tft, aB bte ber &ebe, bemtod), rcemt ein berarttger %tt un* erlaubt tft, ber anbere ^r)eU Mn ffttfy barauf Ijat." (23. vi. 91.946.) 96 . Si homo extra vas seminaturus noscatur, utrum uxor possit eum excipere inquiritur. Equidem constat earn non posse id consillii, quum detestandum, sit,probare : sed excus- ant earn plures, eum excipientem, quia copula inchoata per se licet, et quod seminatio extra fiat, culpa aliena contingit. Caeterum quotiescumque possit precibus et monitis eum in- ducers ut coitum integrum habeat, videter teneri : nee facib excusatur si ipsa absque gravi causa petat debitum, quando novit eum ita rem habiturum, nam ex charitate tenetur im- pedire peccatum viri : " justam autem causam babet pefcendi, si ipsa esset in periculo, incontinentiae, vel si deberet alias privari suo jure petendi plusquam semel, vel bis, cum per- petuo scrupulo an ei sit satis grave incommodum, vel ne, nunc se continere." — L. vi. n. 947. 96. If a man may know that he is about to drop his -seed without the female vessel, it is inquired whether the wife can receive him. Indeed it is evident she cannot prove that it is a thing designed, 8G. 28emt ettter Sftcmttroetg, bct§ er feinen ©amen auffer^afl) beg @e- fdge§ ablaut, fo fragt e§ ftdj oh fte i§n iu ftd) laffen fonne. 3 raar ift ridjtig, fte tann nid^t beroctfeit, baft er e§ abftdjtu'clj ifyue, ba e§ oevabs * Yin culum. 56 K*JJN KICKS THEOLOGY. seeing it is to be detested. But many excuse her for receiving him, for copulation begun is law- ful in itself, and because the seed may be dropped without, it may happen from another cause, an- other fault may happen culpa ali- ena contingit. But as often as she can by prayers and counsels induce him to have with her a per- fect copulation, it appears he should be retained ; nor is she eas- ily excused if she, without a weighty reason, seeks the (matri- monial) debt, when she knows he is about to have the matter so, for from charity she is bound to hinder the sin of the man. u But she has a just cause for asking it, if she is in danger ofincontinency or if she ought otherwise to be deprived of her right of asking more than once or twice with con- tinual doubt whether it may be a sufficiently great inconvenience to her or not, now to contain her- self." ftfjenmtgSnmrbig tft, after 23tefjlc entfdjulbtgen fie, toemt fie tfyn gu* laftt, raeil bie Segattung fceim 23e* ginn an unb fur fid) erlaubt tft, unb fte an ber Urfadje, au§ roeldjer ber (Same oerloren gefjt, feine ©ajulb tragt. 3nbcffcn fo oft fte burd) SBttten unb (Srma^nen ifm beroegen fann, bte 23egattmtg ootfftanbig mit tfjr $u Ijaben, fo fd)eint fie oers j)flitf)tet gu fein, baZ ^utfjun; ebens fo fann fte ntdjt leitijt entfd;ulbigt werben, roemt fie oljne nudjtige ©ciinbe bie ef)elta)e SPfltdjtoerlangt, waljrenb fte toetg, baft er bie @ad)e fo betreibt, benn fte mug au§ Stebe btn Wlaxrn vox (Sihtbe ju Bema^ren fudjen; "gereajte Urfad)e aber fjat fte, bte $f(ia;t ^u ocrlangen, toem* fte felbft ber ©efa^r ber Unent^alb famfett au§gcfetjt tft, ba fie fonft tfjreS Sfted)t beraubt nmrbc, ofterer tote em ober jtoetmat bte efjelidje *Pfitd)t ju ocrlangen, o^ne beftan* bige 3 rae ^ c ^ °& e§ untev folrfjen Umftdnben ein ob'dig gcmtgcnbe§ ^inbernijj 3tbt, ft<$ $u ettt^alten. (23. 6. W. 947.) 97. Non tenetur reddere debitum eonjugi qui remisit jus suum, v. g. castitatem vovendo ex consensu mutuo. Quod si ita co senserit, ut non cesserit suo juri, tunc instanter pe- tenti videtur reddendum, quum per se debeatur, et alter suo jure non ceciderit bono voluntatis proposito. Amenti redden- dum non est debitum, quum dominii usus ratione indigeat. Attamen si non sit omnino mente captus, licet ei petenti ob- KENRICK S THEOLOGY. 57 temperare prsesertim ne prodigatur semen, quando ex coitu nullum incommodum grave timendum sit. Cum muliero amente non licet coire, nisi sterilis noscatur, proli enim in- ferretur damnum. Peccaret qui conjuges anient es conjun- geret ad copulam, quum proles careret necessaria educatione. 97. The woman is not bound to render the matrimonial duty to the husband who has thrown away his right by vowing chastity with mutual consent. Because if it should be so agreed, that he may not have yielded his right, then instantly it appears that it should be rendered to the one asking when it is due (per se) in itself, and the other may not have fallen from her right with a good pur- pose of will. The debt is not to be paid to one that is demented, since the use of authority needs reason. — Nevertheless, if one is not altogether lost in mind, it is lawful to comply with the person asking, especially lest the seed should be thrown away when from copulation no great disadvantage is to be dreaded. It is not lawful to copulate with a woman who is a fool, unless it be known that she is barren, for an injury is brought upon the offspring. He sins who shall unite foolish persons togeth- er to copulate, seeing their off- spring will lack a proper educa- tion. -.'- " '"'"" ~"~" 97. I SBer, burdj geloBte gegens icittge"$eufd^ett $. SB. , fetn 3ftc<$t ctufgegeBen \)at, ift md)t uerBunben, bie ef)eittf)e ^flidjt juleiften. 2Bemt er in ber 2lrt jugeftimmt t)at, \>a$ er fetn Sfterf)tmd)t aufgeBe, bann fdjeutt e§, ba% er bent anbew £IjeU, ber bie ^fiidjt uerlcmgt, biefelBe uur»er* jiiglid) letftenmug,ba erbtefeS felBfts t>erftanbiid) fd)ulbtg ift, unb ber am bere £f)eil fein D^ecfyt in fetner guten 2Bi(Ien§aBftd)t ctufgegeBen l)at. £)ie $flid)t ift fetnem gu leiften, ber ben SBerftcmb uevloven f)at, hcnn bie 2Ui3- iiBung eine§ DftedjtS fctjt 'oen iBefit^ ber SBevnunft uovctuS. SEBcnn in* beffen einer htn SSerftanb nid;t gaitjs U6) oerloren §ar, fo ift e§ erlauBr, feinem SSerlangen $u entfpved)en, f)ctitBptfad)lidj begtuegen, bomit ber @amennid)t oerloren gefje, voxaiiZ* gefetjt, ba$ Mn Bebeutenber Sftadj* tf)ett gu Bef urcfyten ift. 6§ ift mdjt erlauBt, fid; mit einer gran ju Bes gattett, bie ben SSerftanb Deiioren fjat, auffcr roemt fie al§ unfrudjtBar Befannt ift, ben ber Stadjfommcns fd^aft nmrbe barau§ ©djaben tnU fprhtgen. SDerjenige fiinbiat, ber uerftcmbesltofe C^eleute guv iBegats tung jufammenBringt, ba eg bevett 58 KENEICK'S THEOLOGY. $inber an ber notljigen (Sr^ie^uwg fefylen nmrbe. 98. Non tenetur conjux debitum reddere alteri adulterii reo, fides enim semel fracta alterum obligatione solvit, ma- nente tamen conjugii vinculo. Igitur si de delicto constet, vel vehementia sint ejus indicia culpanda non est uxor quae renuit subesse marito. 98. $etn G^gatte ifl oerfcunben, bcm anbern btc (Sljelidje ^flidjt ju letften, ber be§ (Sfje&ntc()§ fd)ulbig ift, benn toenn bie £reue etnmalges Broken nnrb, fo ift ber anbere £I)ett fetner ^3f(tc^t lebtg, and) roenn ba§ (S^ebanb nodj nidjt aufgelo§t ift. 3ft better ber 33ett)ei§ eine§ [oldBeit 23erfjen3 oorfjanben, oberftarfo f iis getc^en ber ©djulb, fo ift bie grau nitfjt jutabeln, toenn fte e§ abtoetgr, bem 9ttanne golge 311 letften. 99. Ebrio non tenetur conjux morem gerere, caret enem usu rationis, qui ad exercendum dominium requiritur. Quod si non adeo ebrius sit ut nequeat rem habere, licet utique obtemperare, quamvis vix teneatur. Ad impediendum dissi- diarixas, et blasphemias plerumque oportet petenti acquies- cere : quod si contingat effundi extra vas semen, id ebrio imputandum erit. \ 98. Nor is one party bound to render the matrimonial debt to another guilty of adultery ; for faith once broken frees the other from obligation, though the bond of marriage still remains. If there- fore there is evidence of direlic- tion, or if the evidences of it are very strong, the wife is not to be blamed if she refuse to submit to the husband. 99. Nor is the spouse held to obey a drunken husband, for he lacks the use of reason, which is required for the exercise of au- thority. But if he is not so drunk that he can do the thing, she is free then to yield, although she is scarcely bound. For the sake of 99. (SBenfo roentg ift bie grew oer&unben, eiitem Betrunfenen (Sfje* manne gu geljordjen, benn er ift md)t im ©ebraucf) feinev $ermtnft, bte tfjm $ur $u3u&ung fetner efjetidjen Dtedjte erforberlid) ift. 2Benn er Jebodj nidjt fo fefyr Betrunfen ift, bajj er baS 2)ing tBun Umx, fo ift KENEICK S THEOLOGY. 59 preventing separations, strifes, blasphemies, most commonly it becomes her to yield to him ask- ing ; but if it should happen that the seed is omitted outside of the female vessel, that will be imput- ed to the drunkard. L iljr erlcwBt, i§n ^ulctffen, olnye^t fie baju frnmt uerbimbcn ift. Urn 3it)ifttgfeiten / ganfereien nub Qfois ieMafterungen ju uermeibcn, ift c3 fiir fte angemeffen, fetnem SBcgefyrcn gu entfpredjen ; aKetn mcnrt fid) ers gefcen fottte, ba% bcr (Same duffer* fyatt) be§ tt)et6li(f)cn #ef<$|e§ revs fd)iitiet tuirb, fo liegt bie 8d;ulb am ©aufer. 100. Qui ob incestum privatus est jure petendi debiti, te- netur nihilominus ad reddendum : nee enim alter ob ejus culpam puniendus est. Qui castitatem vovit, absque conju- gis consensu, pariter tenetur reddere, quamvis nequeat pe- tere, nam non potuit conjugis jus afficere suae voluntatis pro- posito. 100. "Whoever on account of incest is deprived by law of seek- ing the (matrimonial) debt he is held, nevertheless, to render it ; for neither is another person to be punished for his fault. He who vows chastity withouc the consent of his spouse, is in like manner held to render (the duty), although he cannot seek it, for he cannot effect the right of the spouse (conjugis) by a resolution of his will. 100. SSer wegen SBIutfjfdjaube be§ dttd)t§ gefet^Iid) aerluftig ges tDorben ift, bie efjeh'dje $PfIid)t $u tjerlcmgen, tft gletdjrooljr tjerbunben, biefelbe $u leiften, inbem ber anbeve %l)eil fiir bie @d;ulb beffetben nid)t fceftraft merben femn. 2Ber $ettfd)s ^eit ©eloBt, o^ne bie guftimmung feine§ ©atten, ift g(eid)faH6 »ers fcunben, bie eljelidje $flid)t ju lei* ften, roenn er biefelbe and) fdjon nid)t uerlangen fann, benn er famt ba§ 3£ed)t ber grau nad) fetnem 2Bt£Cen nid)t einfeitig uerfur^en. 101. Conjuges tenentur ad reddendum debitum cum levi suo incommodo et damno, nam conjugio inenndo, se obliga- runt ad ea quse huic insunt. Si contingat alterutrum morbo aliquo laborare, qui contagiosus non sit, non debet alter ejus effugere consortium, nam et leproso debitum reddendum est. C3 KENRICKS THEOLOGY. Quod si infectio timenda sit, ex medicorum judicio, vel si con- jux sanus vehementer abhorreat ab alterius consortio, excu- sandus videtur, impossibilium enim nulla est obligatio. ; 101. Married Persons are bound 101. SSerfjetratfjete ^crfonen finb to render the duty (even if it oerbunben, btc e^elic^e $flirf)t $u snould be) at their trifling incon- letften, and} roenn ba§ tf>nen leidjte venience and loss, for marriage UnbeqtoemltcPeiten ober @d)aben being entered into, they obligate $ufugt, benn bamit, ba$ fie bie (Slje themselves to those things which emgegangen, fjaben fie fid) $u bem are connected with it. If it should uerBinbltd^ gemad)t, toa§ bie (S^e happen that the one or the other mtt fid) bring!. -IBemt ber einc labors under any disease, which ober anbere ©arte art einer Stxanh is not contagious, the other ought not to shun his companion, for the debt is to be rendered to a leper. Whereas, if infection is feared, from the opinion of physicians, or if the partner will vehemently ab- hor the intercourse of the other, he appears to be excused, for the obligation of impossible things is null, and there is no obligation to do impossible things. Ijett letbet, bie nidjt anftetfenb ift, fo frmn fid; fetner con ifjnen fetnem ©emarjt ent^iefjen, bennfelbft einem 2(u§fat$tgen mug bie eljeltdje $ftidjt geleijtet roerben. 2Benn aber %m ftecfung $u befiird)ten tft nadj \>tm 2lu§fprudj ber jftvfte, ober roenn ber gefunbe @atte etnen ^eftigen Ws- fdjeu oor bem anbern §at, fo jdjeint e§, ba§ er $u entfdjutbigen ift, benn $u ttnmoglidjem ift 3^temanb oers bunben. 103. Uxor quae experta est se non posse parere absque vi- tse periculo, non tenetur reddere debitum, nam cum tanto sui detrimento nequit obligari : attamen potest reddere, nam li- cet illi se objicere periculo quod ex sui conditione oritur, prae- sertim si id ad vitandam sui, vel conjugis incontinentiam ne- cessarium sit. Si semper pariat filios mortuos, plures dicunt earn posse reddere, quamvis non teneatur, nam prsestet in- fantes esse, etiam cum peccato originis, quam non esse, et per accidens eorum mors contingit, quum conjugii usus per &e licitus sit. Ego distinguendum puto. Si foetus mors in KENEICKS fHEOLOGY, 61 utero contingat, vel alias, absque actu chirurgi vitam tollen* tis, uti que videtur licere uti matrimonio, etsi prsevideatur eventura : sed si foetum forcipibus tollendum constet, dubi- tari posset utrum liceat conjugio uti, cum tan to prolis detri- ment, Equidem optandum ut abstinerent conjuges ; sed quum incontinentiee sit periculum, excusari forsan poterunt, chirurgorum permittentes arbitrio, quomodo cum uxore partu- riente agendum sit. — T. III. p. 317. 103- A wife who has experi- enced that she cannot hear chil- dren without danger o r her life, is not held to render the duty, for she cannot be obligated under such personal damage ; neverthe- less she can render it, for it is lawful for her to subject herself to the danger, which arises from her condition, especially if it is necessary for the avoiding of her own incontinence or her husband's. If she always have brought forth dead children, many say that she can render it, although she is not (bound) held, for it is better that there should be children, even with the sin of the beginnino;, than that there should be no chil- dren and their death happens by an accident, while the use of mar- riage is lawful in itself. I think we must distinguish. If the death of the child should happen in the womb, or elsewhere, without the act of the surgeon taking away its life, and as it appears lawful to use the marriage right, although 103. (gttte gratt, roel^e bte (£ts fanning gemadjt Ijat, batj fie ntdjt t>t)ne £eBen§gefafjt Winter geBareu tonne, ift nidjt DetBunben, bte e^e* Itd)e $pflid)t £u leiften, Bet enter fold^en perfonltdjert ©efaljr farm fie ntd)t rerBtnbltdj gemact)t rr-erben; jebcdj iff e3 if)r erlauBt, ber ©efatjt fid) attSjufet^ert, bte au% itjrev per* fonlid^en 93efd)affentjeit entftetjt, roemt btefe§ $ur $ermetbung tt)rer eigerten Unentljaltfamfeit ober ber it)re§ Cannes noujtg ift. Semt fie immer toote ^irtber geBtert, fo glau* Ben SSiele, bafj fte bte $flid)t letftett fimne, oBnjot}! fte nidjt ba$u oers Bunben ift, bemt e§ ift Beffer, ba% $tnber er^eugt roerben, felBft nut ber (SrBfiinbe, al§ baft nid)t, unb u)r Stob eretgnet fic§ jitfalltg, rucuj* renb ber ®eoraud) be§ ^^efianbe^ art unb fitr fid) erlauBt ift. 3d) who is forced, to gitmngenen 9^cibc^en ift erlau&t, (id) turn herself, and to endeavor, that ju wenben, unb e§ gu Dermetben, she may not receive the seed, be- ben (Samen ju empfangen, we'd d)X cause the injury falls Upon her ; berfeloe mit Uutedjt oeigefcradjt but it is not lawful to expel the seed once received, because now it has peaceful possession, and it cannot be ejected^without an in- jury to nature. nnrb ; after fte barf ben empfanges nen ©amen nidjt au§[djutten, roeiC fie benfelben im friebltdjen SBefit^ J)at, unb er of)ne 23eletbtgung ber Sftatur ntd)t au§geroorfen^ toerben tann. (33. 3. ©. 317.) j j 105. Conjuges senes plerumque coeunt absque culpa, licet contingat semen extra vas effundi, id enim per accidens fit ex infirmitate naturae. Quod si vires adeo sint fractse ut nulla sit seminandi intra vas spes, jam nequeunt jure conju- gii uti.— T. III. p. 317. _ y j 105. SSerfjetratfj etc alte Scute Ija&en gen>of)nUd) 3Segattuugen ofjne 23erfd)ulbungen, ooraofyt e§ fid) $u* tveigt, ba% ber ©ame aitfferfjalb be§ ($5efaJ3e§ tjerfdjiittet nnrb, c§ ge* fdjtefjt ncimlidj jufafftg au$ 9laturs fcfyroacfje. £>enn roenn i^ve $rafte fo gefcrodjen fmb, ba% fte auf hie SBefamung tmtert)att) be§ @efafjc3 Jeine «£)offnung mcljrfjaoen, fo fonts nen fte bte fRecfjte be§ (SljeftanbcS ntd^t mev auSitoen. (23. 3.brucf , e in SSes nre permitted among married peo- giefjung auf bie SBegattung finb urn pie, because they are the means ter (Sljcleuten evlaubt, roeil ba$ of coming to a lawful end. Hence gleid)fnm Sftittel finb, ju einem er* it is lawful for them so to mutu- laubten 3n>cife $u fommen. S£)ars ally excite each other so that they urn \}t e§ tr)neri erlcmbt, fid; fgegen* may perform copulation more geittg in biefer SSeife aufjnrcgen, easily. But those which do not urn bie ^egattung $u evletdjtern. refer to copulation, and are done 2l6er rcenn ftti) bergletdjen nidjt auj for the sake of the carnal pleasure bit SSegattung Bejte^t unb fcto§ au§ alone, do not go beyond venial ©eitfjeit gefd)ieljt, fo ii&erfdjreiten sin, if the touch in itself is not fte bte (55venje berevlaftlidjen <&iirn very filthy, and if the danger of be ttid)t, tnenn niti)t bte SBetaftungert pollution be not present. Indeed cm unb fur ftdj fefjv fdjmutjig finb, the conjugal state is supposed by nnb menu nid)t bie @efal)r ber ^ol- right, in a manner, to render lion- lution tJorI;auben ift. 2Wevbing§ orable nearly all of these acts and roirb cmgenommen, baJ3 ba% ct)did)e to take away their grievous turp- 25erljdltnt§ atteS berartige gcrciffer* itude, otherwise it would be lia- mciftcn eJjrbar madje unb ba^ ge« bie to many dangers and doubts. Jjctgige ber <5ad)t entfeme, cmbern* "And this," says S. Alphonsus, falls routbe bergleidjen al§ fefjr "although the copulation then gefa^vli^unbsraetfe^afterf^einen. kenrick's theology-. ' 65 might be iorbidden to them by "Unb biefe§", fagt 8. 5ttpI)onfu§, disease, or it might be impossible "roenn itynen aud) ju ber geitroegen on account of impotency which ^ranfljeit bic SBegattung oerfcoten might come upon them."— -Wher- fcin mag, ober unmoglid) roegett as, if any one should bind himself nad)folgenberUm)ermogenI)eit. // ($B. by a vow of chastity, then all 6. 9£. 933.) $at fid) aber jemanb these would evidently be mortal burd& ba$ ©eliibbe ber $eufd$ett sins. If an impediment to copu- ge&unben, bann nmrben bergteid)en lation should happen from affinity, $)tnge £obfiinbe„ fetn. 3Bemt ba3 or spiritual kindred, then even ^inbermfj ber SBegattmtg au5 SSer; touches of this kind may be ex- roanbtfdjaft ober geiftltdjer SBerMn* cused from mortal (sin), since it bung fjeroorgefjt, fo ftnb folate SBes is the punishment of law and of a taftungen von ber £obfihtbe $u close interpretation. (Vol. iii. pp. entfd)ulbigen, ba bie (Strafe be§ '317-18.) @efet$e§ ftreng au^ulegen if. (SB. 3. @@. SlY^lS.) h 107. Quando periculum pollutionis in se, vel in altero prsevidetur, difficilius excusanturtactushujusmodia gravi pec- cato, prsesertim si videantur inchoata qusedam pollutio (Spro- ut esset digitum morose admovere intra vas femineum.") S. Alphonsi judicium damus; "Puto probabilius dicendum, quod actus ttirpes inter conjuges cum periculo pollutionis,tam in petente quam in redden te, sunt moctalia : 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 praeveniat. Actus vero pudicos etiam censeo esse mortalia, si fiant cum pericu- lo pollutionis in se, vel in altero, casu quo habeantur ob so- lam voluptatem, vel etiam ob levem causam: secus si ob causam gravem, puta si aliquando adsit urgens causa osten- dendi indicia affectus ad fovendum mutuum amorem, vel ut conjux avertat suscipionem ab altero, quod ipse sit erga aliam personam propensus. Probabiliter dicunt Sanchez, Bosius, 66 KENRICKS THEOLOGY. et Escobar : "in reddente, tactus etiam impudicos, nisi sint tales ut videantur inchoata pollutio, esse licitos, quamvis ad- sit pericuium pollutionis in alterutro, quia tunc reddens dat operam rei licitae, ad quam obligatur propter jus petentis,qui tametsi peccat, non tamen jus amittit, cum culpa se teneat ex parte personse." (L. vi. n. 933.) Immittere pudenda in os uxoris etiam obiter, videtur peccatum mortale "turn quia in hoc actu ob calorem oris adest proximum periculum pollutio- nis, turn quia ha&c per se videtur nova species luxurise contra naturam (dicta ab aliquibus irrumnatio)" [L. vi. n. 935.] —Vol. III. p. 318. 107. ©te§t em ©atte bte ©efa$r ber ^Pollution bet ftd) ober Bet bent anbern »orau§, jo finb fold)e 33e« taftungen fdjrotertger von fd>roerem 23erge§en $u cntfd^ulbtgen, tn§&es fonbere toenn eine gerotffe ^Pollution begonnen ju fja&en fdjeint (rote, roenn ber ginger Iangfam im roeib* li(|em ©efa§ Ijerumgebreljt roirb) # SStr ge&en U% Urt^etl be§ 6. 2tt* p*jonfu§ : "3d) glau&e, ba% e§ mil grofjerer SKa^rfdjetnlid^fett gu fa« gen ift, bag fmutjtge £anbUmgett unter (gljeleuten mit ©efaljr bee ^Pollution bet bent, ber fie begeljrt, ober Bet bent, ber fte $ulafjt, £ob« fiinbe ftnb, auSgenommen, roenn btefel&en gefdjefjen, bamit (id) bte (Sfyeleute $u ber oorlja&enben 93es gattung aufretjen; benn roenn fte ba$ $itd)t gur SBegattung fja&en, fa Ijo&en fie autf) bag dltfyt gu fold&en SBetafhmgen, o&roof)! jufatttg tyoU lutton oor ber 33egattung etnircttit • 10V. "When the danger of pollu- tion is foreseen in ones self or in another, these kind of touches are harder to be excused from a griev- ous sin, especially if there appears to be a certain pollution begun ("as when the finger is moved about nicely within the female vessel.") We give the judgment of S. Alphonsus ; "I think it should be said more probably, that vile acts among married persons, with the danger of pollution, both in the one seeking, and in the one yielding, are mortal sins, unless they may be had (done) that the married persons may excite them- selves for immediate copulation, because when they have a right to copulate, they have also the right to such acts, although pollu- tion by accident may precede cop- ulation. But I consider also that modest acts are mortal, if they kenrick's THEOLOGY."^ 67 are done with the danger of pollu- tion in one's self or in another, in the case in which they are used en account of carnal pleasure alone, or also for some trifling cause ; otherwise if on account of an important cause, for instance, if at any time there is an urgent need to show indications of affec- tion to excite mutual love, or that the husband may avert suspicion from another because he may be inclined towards another person. Sanchez, Bossius and Escobar more probably say, '" In the per- son rendering the debt, even im- modest touches are lawful, unless they are such as appear, pollution begun, although the danger of pollution in another is present, because then the one rendering (the duty) gives operation to a lawful act, to which there is an obligation on account of the right of asking, who, although he sins, nevertheless does not lose his right, since a fault may be found (se teneat) on the -part of the per- son /" To put the privy parts in- to the mouth of a wife by chance appears to be a mortal sin, " be- cause then in this act, on account of the heat of the mouth, the dan- ger of pollution is very near, be- cause also this appears to be in itself a new kind of carnal excess against nature, called by some a mag. 3dj Bin aBer bcr SRetmmg, ba% axiti) audjtige #anblungen,n>enn fte Bet bent etnen ober bcm anberit mtt bcr ©efaljr ber pollution gc* fdjefjen, £obfiinbe finb, m galle biefelBcn Blo§ au§ SSoUuft getr)au roerben, ober au$ gcrtngfugtgen tlrs facfyen; bagegen anber§ aarljalt $fy bit <5atf)t, roemt c§ au§ n>id)ttgen Hrfa^en gefc^teljt, n>enn $.93. brin* genbe^ot^rocnbigfcit r»or§anben tfr, 2ht$etd)en von ©emut^Bcroegung $u geBen, urn gegenfettige SteBefjer* r»or$urufen, obcr bamit bcr 9Jlann ben 93erbad)t rocgcn etner anbcfit $erfon tiermetbe, at§ oB cr fur cine Slnbcrc -fteigung r)dtte. Wit 3$afjf* fd^etnltdjf'ett fag en (Sandjq, 93o§§U u§ nub (SScoBar: "93et bcr sperfori, n>eld)e bte efjeltc^e $PfHdjt letftet, finb aucfj umnoraltfdje SBcrafhutgen erlauBt, auffer wcnn bte Beiberfetiis gc @efa§r bcr Begtnncn ben ^ofliis tton r»orfjanben ift, inbem bann ber bte $PfK<§t letftenbe @atre ftdjj mtt enter erlauBten <5aifyt Befa§r, ju ber er t)eryf(td)tet ift burd; bte $tctf)t§s anfprud)e be§ bte $fltd)t oerlangens ben anbtxn ©atten, ber, oBrooIjl er fiinbtge, begtocgen bemtodj fetn9£cd)t nityi tjerltert, oB and) bte Sferfon jum tytit @d)ulb tragt." (93. tf. 9?. 933.) £)te ©d)amt§eir,e in bett> Sftunb ber gran ftecfen, gelegentV'' Itdj, fdjetnt Stobfiinbe'jufein/tnb'etit'' Bet btcfem 5lct roegert ber Scirme beg SKunbS- letdjt ©efa$r-$et ' $of*' 68 keneick's theology. being sucked (irrumnation). Vol. Iution entftef)t, rote cud) roeil bctS III. p. 318. .^J. an unb fur fid) fd)on al§ einc 9Jrt Sufternljeit erfdjeint, bieunnaturlidj ift (roirb and) von (Stnigen 2Bieber* fauen genannt). (23. 6. 01. 935.) ' 108. Tactus turpes sui ipsius, conjuge absente, vix pos- sunt carere periculo proximo pollutionis, ideoque plerumque damnantur peccati mortalis. "Ratio, turn quia conjux non habet jus per se in proprium corpus, sed tantum per accidens nempe tantum, ut possit se disponere ad copulam ; unde cum copula tunc non sit possibilis, tactus cum seipso omnino ei sunt illiciti ; turn quia tactus pudendorum, quando fiunt mo- rose, et cum commotione spirituum, per se tendunt ad pollu- tionem, suntque proxime connexi cum ejus periculo." [L. vi. n. 936.]— T. III. pp. 318-19. 108. Vile handlings of one's self, 108. (Sdjmut^ige SBetctfhmgen the partner being absent, can ber eigenen ^erfon in bcr 91&roefen« scarcely lack the proximate dan- §eit be§ anbern (fatten ftnb rocgeit ger of pollution, and so [for the ber nafje Itegenben ©efafjr ber tyoU most part are to be condemned as Iution better aud) al§ £obfimbe $u mortal sins. — The reason is be- cerbammen. £)er ©ruub ift, roeit cause a married person has not a eitt (S^egatte fiir jtdj f el&fHein ^edjt right (per se) in itself over his §at ii&er feinen $b'rper, o&roof)l nm own body, but only by accident, ter Umftanben inforoeit, bag er fidj indeed only (sed tantum per acci- jur SBegattung Bor&ereiten fann, dens nempe tantum), that he may bo^er, roenn bk SBegattung ntd^t dispose himself to copulation ; ntoglidj ift, otfe 23etaftungen ber whence when copulation is not cigenen ^erfon unerlcm&t finb, in* possible, touches with himself are bent erne SBetaftung ber (5d)amtf)eU altogether unlawful for him ; be- le, roenn biefel&e Icmgfam unb mit cause that the handlings (tactus) ©emutfjSaufregung gefdpieljt, an of the ' privates, when they are unb fiir fidj $ur pollution fiifjrt unb done nicely, and with a disturb- mit ber ©efafjr berfelben Der&unben ance of the spirits, in themselves ijl, (33. Q, %l, 936.) tend to pollution, and are very ia» - - kenriok's theology. 69 timately connected with the dan- ger of it. 109. Oonjuge absente, delectatio de copula cogitata non caret gravi periculo. "Si delectatio habeatur non solum cum commotione spirituum, sed etiam cum titillatione seu volup- tate venerea, sentio cum Concina. . . . contra Sporer, earn non posse excusari a mortali, quia talis delectatio est proxime conjuncta cum periculo pollutionis. Secus vero pu- to dicendum, si absit ilia voluptuosa titillatio quia tunc non est delectationi proxime adnexum periculum pollutionis, etia- mis adsit commotio spirituum, et sic revera sentit Sanchez, cum ibi non excuset delectationem cum voluptate venera sed tan turn (ut ait) cum commotione et alteratione partium ab- sque pollutionis periculo. At quia talis commotio propinqua est illi titillationi voluptuosse, ideo maxime hortandi sunt conjuges, ut abstineant ab hujusmodi delectatione morosa." (L. vi. n. 937.) Venia sit dictis.* 109. The husband or wife being 109. 28emt ber ®attt aBroefenb absent, the delight from intended tft, fo tann e§ md)t ofjne grofce ©cs copulation is not devoid of great faljr gefdjefjen, fid) ii&er ba§ SBegats danger. " If delight may be had ten gebcmf en gu madden. SESemt not only with a disturbance of the bct§ (Srgot^en ^icran nid^t Mo§ mit spirits (affections), but also, with @emutfy§bettjegmtgenMerBunbett ift, a tickling or venereal pleasure, I fonbern aurf) mit ^it^cl obcr (Sett* think with Concina, against Spo- fyeiten, fo glau&e id) mit (Sonchta, rer, that she cannot be excused » . . gegen ©pcver, bafj baffels * Inclytos FC-riptor De* Maistre de conjugii abusu haec notavii, quae ponderent oporet qui afi'ectantes morum puritate m''a scrutandis rebus matrimonii abhorrent : *'Si nous pouvions aparccvoir clairementteus les maux qui resultent des genera- tions desordonees, et dea innombrables profanations de la premiere loi da monde, nous reculerious d'horreur. Voila pourquoi la seule religion vraie est aussi la seule qui sans pouvoir tout dire a 1' homme, se soit neanmoins emparee du marri- age ec V ait soumit a de saintes ordonnances." Le Compte De Maistre, Soirees de Saint Petersbourg, 1 Entretien, p. 55. 70 KENRICKS THEOLOGY. from mortal sin, because such de- light is intimately connected with the danger of pollution. I think we may truly say otherwise if that voluptuous tickling is absent, be- cause then the danger of pollution is not very intimately connected with the delight, although there is a disturbance of the spirits, and this is indeed the opinion of Sam- chez, since he does not there ex- cuse the delight with venereal pleasure, but only (as he says) with a disturbance and alteration of the parts without the danger of pollution. But because such com- motion is nearly allied to that vo- luptuoustickling,therefore married persons are to be exhorted espe- cially that they abstain from this Kind of delicate delight." Let there be pardon for the things Bpoken. Be con ber £obfmtbe ntdjt entfd&ufr btgt toerben fonne, toeit eiit fold)e3 (Srgb'tjen mit ber ©efa^r bcr $oU lution nalje oerbunben ift. (S3 fann ba^er, nric id) glaube, aud) toivfltd} gefagt toerben, baft, toenn jener tooditfttge $it$et fefjlt, bann bn§ (Srgorjen mit bcr ©efa^r ber tyoU lution nid)t oerbunben fet, toenn aud) @emiitf)3betoegung frattftnber, unb fo glaubt aud) in ber £Ijat (SandjeS, inbent er bann biefeS (5r« gotten ntdjt tntt bent toottiiftigen 2Sergmigenentfd)ulbigt, fonbern nut (tote er fagt) mit ber Slufregung unb Sfteijung ber £f)eiie olme ©e; fdjr ber pollution. Slber ba einc foldje 5tufret$ung jenem toottiiftigen ^ttjet naije liegt, fo ftnb bie (SJje* gatten um fo meljr ju ertnafmen, Don fofdjem morofen SSergniigen objufte^en. (23. 6. Vt. 937.)^ Wtit (Srlaubnijj, fo ju fagen. VOLUME 1, PAGE 818.^ § VIZ De Luxuria. '. 92. Ex causa autem necessaria, vel utili, vel convenient! animae aut corpori, si pollutio preventura praevideatur, quam quis tamen animo aversatur, nulla est culpa, nisi adsit con- sensus periculum. "Hinc etiam praevisa pollutione involun- taria, licet I. Parochis, et etiam aliis confessariis audire con- fessiones mulierum, ac legere tractatus de rebus turpibus ; chirurgis aspicere ac tangere partes feminae aegrotantis, ac KENRICK S THEOLOGY. 71 studere rebus medicis : licet quoque aliis alloqui, osculari, aut amplexari mulieres juxta morem patriae, servire in bal- neis, et similia. — (Haec pessime detorsit infelix redux ad haereticos.) II. Licet alicui, qui magnum pruritum patitur in verendis, ilium tactu abigere, etiamsi pollutio sequatur. Caute tamen abstinendum est, si puritus non sit valde mo- lestus. III. Sic etiam licet, etiam prseviaa pollutione, equi- tare causa utilitatis. IV. Licet decumbere aliquo situ ad commodius quiescendum. V. Cibos calidos aut potus mo- derate sumere, et honestas choreas ducre." (S. Alpbonsus 1. iii. n. 483.) t . ...,#i §VII. 25on tooUfifltger @ djro clgcrci. 92 SBcntt DorauSjufeljen ifr, baj$ au§ enter notlnuenbtgen, ober nutjs lictjert, ber ©eele ober bem $5rper 3utragltdjen Urfadfje pollution ent« frefjr, obroo^l man jcboct) bagegen abgenetgt ifr, fo ijt ba$ feine <&nm be, menu man nid)t in ber ©efaljr fte^t, (Sinnrilligung ba§u $u gebcn. "SDafct^ cbroofjt or)ne bie Whfifyt ba$u, pollution Dorau^ufcfyen, ijt e§ erlaubt: 1. (Jtnem OrtSpriejier, unb audj anbern SBeidjttmtern, bte SBctd^te ron SSetbern anjuljdrenunb fiber fdjmut$ige SDtnge 3l6^anblun« gen $u lefen, ben ©[jirurgen bei O* perationen jujufefyen unb bte ftoxs perttyetle con "franfen grauen§per* fonen $u beriir)ren unb mcbi$inifudfen nid;t fe^r I) ef* though pollution should be fore- tig tft. 3. (Bo tft cmd) ba§ Sfteiteit seen. 4. It is lawful to lie in erlaubt, unb roenn pollution cor* any position, in order to rest more fjergefeljen nurb, roenn e§ cm§ ©run* conveniently. 5. To take warm ben be§ 3&ut$Ii<$feit ge|d)ie^t. 4. food or drink, in moderation, and (£§ ift erlaubt, in irgenb einer £age to lead in decent dances. 3 U itegen, urn beffer &u rufyen. 5. SEBarme ©petfen ober ©etranfe $u nefymen unb eljvbare £cin$e mitjuf madden. VOLUME 3, PAGE 172 Zte Bigillo Confessionis. 87. Interrogate confessarius utrum quis apud eum confes- bus fuerit, poterit plerumque respondere, prout res se habet. Quod si clam accesserit, ipsam confessionem celatam volens, putant plures, et quidem recte, judice S. Alphonso, frangi sigillum si accessus ejus a confessario declaretur, nam gravi- oris, peccati suspicionem facile injicit. (L. vi. n. 638.) De iis autem quae confitendo declarantur, nihil prorsus dicendum est ; ea enim ignorare causetur ; quum nonnisi Dei vices ge- renti innotescant. "Homo non adducitur in testimonium, nisi ut homo. Et ideo sine lsesione conscientiae potest jurare se nescire, quod scit tantum ut Deus. (S. Thorn. Suppl. iii. p. qu. xi. art. i. ad 3.) Igitur simpliciter denegare debet se ea nosse : quod si aliunde noverit, cavendum ne quid cer- tius ex confessione proferatur. EENKICK S THEOLOGY. 73 The Seal vf confession. 87. "When a confessor is asked whether any one has confessed to him, he may generally reply as the case is. If he has come se- cretly, wishing the confession it- self to be concealed, many think and rightly indeed, according to the opinion of S. Alphonsus, (Li- guri,) that his seal is broken, if his application to him be men- tioned by the confessor, for he may easily cause him to incur sus- picion of a more than commonly grievous sin. Of the things which are declared in confession, nothing further is to be said ; for he is supposed not to know them, when they are known only to the vice- gerent of God. " A man is brought as a witness, only as a man. And therefore, without injury to con- science he can swear, that he does not know those things, which he knows only as God." Therefore he ought simply to deny that he knows these things, if he has learned them from another source, care must be taken lest anything should be reported more accurate- ly from the confession. ^ $)a§ SBeidjff teg el. 87. SBemteht SBeidjtoarergcfragi nrirb, oB trgenb ein geroiffer tym ge&etdjtet JjaBe, fo Jamt er geroo§ltc| autroorten roie fid) bie ©adje oerfyau;* 2Bcnn ciner aBcr fjetmltd; gu ifjm gefommen ifr, imb e§ ge^eim gef)al* Un tyaBen module, baft er geBeicfytet Ijat, fo glauBen SDiele, unb groat mit 9focf)t, md) ber 2ftehtung be§ @. Stfplmnfo, bajj baZ (Siegel ge* Broken roorben, roenn ber 3utritr beffeiBen gumSBeiditfhujl oomSBeidjt* cater au§gefagtrotrb, inbem er letdjt bamtt ben 23erbad)t enter grojjeren ©iinbe auf i§n rofrft. (23. 6. 9£. 638.) 2>on bent, roaShtber 23eid)te mitgcu)eilt nmrbe, barf nid)t§ roeU ter gefagt rocrben ; benn man nimmt an, bajj er e§ md)t nriffe, inbem fttemanb, al§ ber (Steftoertreter @otte§ e§ roetfe. "(gin 2ftenfd) rotvb nidjt anber§ gum 3eugm£geBen auf* geforbert, benn al§ SDZenfd^. Unb batyer fann er autf), olme ba§ ©e* nriffen gu oerletgen, fcfyrooren, bafc er nid)i§ nriffe, ha er e§ nur roeig aU @ott." (@. St^om. @uppl. 3. Bi§ 11. 2trt 1. Bi§ 3.) <£r foil bafjer etnfad) e§ laugnen, bag er je* ne £)htge roiffe. SSenn u)m bt (Ba* dje oon fonft irgenb enter ©eite Ijer Befamtt fein fottte, fo mu§ cr fidj Ijuten, bag er etroaS ©enriffereS aui fcer 23eicjjie ancu'Bt. j J~ . 7 " 7 C«C« c « ;<..■ CC CC , « C CC. . (V CC <£ . K CC. fc 'O i^-_3^ ^«& &C| <3 C«t~ (a6 <5