absolution sub conditione, after reciting the respective acts, though he discovers no actual signs of a change in disposition. While the practical procedure offers no difficulties, yet, considered theologically, the matter is not so simple. If one adheres to the view of ST. THOMAS, now held as communis sententia: that the actus poenitentis are materia proxima of this Sacrament, there must, in order to warrant absolution, manifest itself, besides the interior contrition, also exterior contrition and accusation aliquo modo, so that a materia sensibilis Sacramenti be present; at the very least. one must be able to presume aliqua ratione this materia sensibilis to be present. The interior dispositio, so theologians teach, may be presumed, in consideration of the mercy of God, and for the outward manifestatio according to ST. ALPHONSUS the anxia respiratio, suspiria, ictus oculorum, etc., may be accepted. We may content ourselves with this, although I am under the impression many will not be convinced. For it may happen that a dying person lies there unconscious, quietly breathing; shall I refuse him absolution for lack of suspiria, etc.? Certainly not. There the opinion of ST. ALPHONSUS does not entirely satisfy. I decidedly prefer to agree with other theologians who justify in another way the permission of absolution in such cases. They say a man who has lived a Christian life, or at least has remained a member of the true Church, seems thereby to have satisfactorily manifested exteriorly his intention to die as a' member of this Church, intending consequently to receive the last Sacraments. This manifestatio non expresse revocata suffices to enable his receiving absolution conditionally. Even the refusal to see the priest is not always identical with a renunciation of the Church; ergo: in the case where the priest has been refused, the argument of ST. ALPHONSUS is more favorable. Those who favor the other argument must-as LEHMKUHL actually does-in order to be consistent, require such dying person to manifest exteriorly in some way his change of disposition. As, however, for this even doubtful signs suffice, i. e., pressio manuum, oculorum obtutus (LEHMKUHL), there is after all hardly a difference. The demand that in order to warrant absolution the actus poenitentis must manifest themselves exteriorly, or that at least their manifestatio may be presumed in some way, applies at all events, if, after the sententia communis, we consider the actus poenitentis as materia Sacramenti-the materia indeed must be sensibilis. It appears to me that the matter would be different if, with the Scotists, we view the actus not as materia ex qua, but only as conditio sine qua non, or as necessaria dispositio ad sacramentum, "quae," as BALLERINI adds (1. c., n. 506 C), “non necessario debet esse sensibilis." In order that the absolutio be valid the dispositio must be present, and in order that I may administer absolutio (licite) this dispositio in general must show itself outwardly. But in an extreme case the Sacrament is effective, if only the absolutio is given and the interior contrition and desire to confess are present. After the sententia communis, on the contrary, the Sacrament is not effective, when the actus poenitentis qua materia sensibilis does not show itself outwardly. In order, therefore, to be able to give absolution to a dying person bereft of consciousness, I must, after the sententia communis, not only presume the interna dispositio, but also its externa manifestatio; after the sententia SCOTI the praesumtio internae dispositionis suffices. That the latter is easier is quite evident, and for this reason I agree with BALLERINI (1. c., n. 506 C), who, to the question which opinion would better justify the granting of absolution in our case, repiles: aegre forte quis palmam primae (S. THOMAS vel communi) sententiae tribuet. BALLERINI refers here to the argument of those who presume the anxia respiratio, etc., as materia sensibilis. I am aware that the otherwise ever reliable LEHмKUHL takes the other view, and even expressly states (Th. M., II, n. 512) that also' according to the opinion of the Scotists, the externa manifestatio be considered pro essentiali conditione sacramenti validi. If therefore we differ from LEHMKUHL we do not wish to consider our argument as conclusively decisive, but hope that it may perhaps induce a more thorough discussion and solution of the question. Ignaz Rieder, D.D. XLVIII. BAPTISM OF ILLEGITIMATE CHILDREN 'Antonia, unmarried, has had several children and another one is just born to her. Respectable persons in her neighborhood abhor her dissolute life, and only with great difficulty could sponsors be found for previous children. On that account she bids the father of the new born child: "We shall not bother about sponsors, for you may go along as such." This the father did and he became sponsor. Subsequently this couple married, in another church; no one had any suspicion of spiritual relationship. A few weeks after the marriage the pair appear before the priest who baptized the last child to have it legitimized. A glance at the baptismal register informs the priest of the whole situation; he inquires about the spiritual relationship and finds that no dispensation has been obtained; the marriage, therefore, is null and void. The convalidation of the marriage was not difficult, and took place in accordance with the rules; nothing further need be said about it here. The case is submitted only to suggest caution in baptizing illegitimate children, and to inquire whether some precautions should not be employed in Baptisms of this kind, in order to prevent such contingencies; also whether, by omission of some ceremonies, such parents at the Baptism of their children should be impressed with the Church's detestation of their sin. The ecclesiastical law does not prescribe precautionary measures nor omission of ceremonies. The Church gives the priest a free hand in these matters. But I am of opinion it would not be against the spirit of Canon Law, which imposes irregularity on the illegitimate birth, if the priest, with due prudence, determines upon some disci plinary measures within lawful bounds. The moral sentiment of the community would certainly thereby be benefited. In many localities only a woman may become sponsor at the Baptism of illegitimate children. This would exclude the occurrence of a case like ours. This usage is not contrary to the Tridentine, which is satisfied with one sponsor. In some parishes illegitimate children-urgent cases excepted-must be brought in the evening for Baptism. In cities and manufacturing centers it may be difficult to carry out such measures, but in country parishes they can be carried out, and have frequently been carried out-as priests have told me with good success. -- ALOIS PACHINGER, D.D. |