Obrazy na stronie
PDF
ePub

for this reason has no direct connection with probabilism. But if after conscientious inquiry a doubt remained about the gravity of the offense then it would be a contradictio in terminis to decide merely for a slight sin. In regard to the practical consequences (compare LEHMKUHL, I, n. 50) there would apply our remarks ad. II. (1-4).

P. AMBROSE RUNGGALDIER, O.S.F.

LXVI. DO CHRISTIANS BECOME MARTYRS BY DYING IN THE VOLUNTARY SERVICE OF PLAGUE

STRICKEN PATIENTS?

ST.

This theological question occasionally gains new interest. ALPHONSUS gives the brief answer (I, VI, n. 100): "De illis, qui in obsequio pestifererum ex charitate moriuntur, dicit Martyrologium Romanum 28 Febr. Quos velut martyres religiosa fides venerari consuevit.' Et veros martyres esse, tentent 12 academiae, 13 cardinales et plus quam 300 auctores contra Hurtadum et alios." Thus ST. ALPHONSUS. The learned P. GOBAT, S.J., died 1679, speaks in his work on Moral Theology (Tom. 1, Tract VI, Casus V) of the plague which in the year 1611 fearfully devastated the city and environs of Constance, and of the zeal with which the Jesuits upon this occasion devoted their services to the plague-stricken.

There he refers to a work, termed a "Golden Book," in which, as he sets forth, is proved on many authoritative and reasonable grounds that all victims of Christian charity, Victimae Charitiatis, as he calls them, who perish in the voluntary spiritual or corporal care of the plague stricken, are Christian martyrs, if not in the strictest, yet in the real and true sense of the word, "non quidem in rigidissimo, altamen in vero et proprio sensu martyres." The Congregation of the Index had, so GOBAT informs us, permitted the publication of this work with the qualification: dummodo adderetur, haec ab illo duntaxat, probabiliter, disputata esse. In connection with this opinion GOBAT then puts the question whether such martyrdom in the service of plague-stricken secures the privilege accorded to the bloody martyrdom according to a probable opinion-to which is opposed one likewise probable, the privilege, that it, similar to the

Baptism with water of adults, effects justification cum sola attritione, without perfect contrition, "facere ex attrito contritum."

After contemplating the question the author does not venture to answer it affirmatively. Practically this question is not of importance, as such a sacrifice for charity's sake without an act of perfect contrition is hardly conceivable.

Of more recent theologians DR. OSWALD, in his treatise upon Baptism, says: "The violent death suffered for Christ's sake, constitutes the idea of martyrdom; for, whatever some theologians may observe to the contrary, the death of a priest incurred by spiritual care of plague-stricken suffices not for the glorious title of a Christian martyr."

Very wisely ST. ALPHONSUS prefaces his answer to our question with the velut martyres of the Roman Martyrology, in order to adjudge on the one hand a very special merit to the heroic sacrifice of life in works of charity to the plague-stricken, without on the other hand granting them the full title of martyrdom. In this sense our question has also been answered by ST. CHARLES BORROMEO, and his Christian contemporaries, during the plague then raging in Milan. J. P. GUISSANO, the saint's biographer, contemporary, private secretary and faithful assistant, relates, in the fourth book of the saintly cardinal's life, of priests who at that time cared for the spiritual needs of the plague-stricken: "Many of these priests fell victims to the plague, in particular some Jesuits and Barnabites, and ten Capuchins, all of whom may be compared to those holy priests and deacons, who, in the reign of the Emperor Valerian, in Rome, met death in caring for the plague-stricken, and concerning whom the Roman Martyrology, under date of February 28, speaks as follows: 'Romae Commemoratio Sanctorum Presbyterorum, Diaconorum, et aliorum plurimorum, qui tempore Valeriani Impera

toris, cum pestis saevissima grassaretur, morbo laborantibus ministrantes libentissime mortem oppetiere, quos velut martyres religiosa piorum fides venerari consuevit."

P. JOHANN SCHWIENBACHER, C.SS.R.

LXVII. THE RECONCILIATIO ECCLESIÆ SUBJECTIVELY PRESCRIBED, ALTHOUGH OBJECTIVELY NOT NECESSARY

A priest, while celebrating Mass, is made the target for an assassin's bullet. The priest, although hit by the bullet, remains miraculously without injury beyond slight excoriation of the skin, while the assassin fires another bullet into his own brain and falls dead on the spot. The assassin and suicide was later identified and serious doubts were entertained as to his sanity. The question is, must the celebration of Holy Mass be suspended? Is the Church to be considered profaned and in need of re-consecration?

Of the various causes of a Pollutio ecclesiae we need only consider here, 1. Sanguinis humani effusio, and 2. Homicidium. MARC (II, 1629): Requiritur: copiosa effusio, non aliquarum guttarum, sed notabilis sanguinis, et sufficit vulneratio in ecclesia facta, etsi forte sanguis extra ecclesiam effunditur. As regards the priest, only his shirt and undershirt were stained with small blood spots, for this reason therefore no pollutio ecclesiae here took place. The ordinarily inevitable effect of the bullet was averted in a wonderful manner. 2. In reference to the homicidium-suicidium debet actio esse letalis graviter peccaminosa, et complementum suum habuisse in Ecclesia (LEHMKUHL, II, No. 222). As madmen and lunatics are not allowed at liberty but are as a rule watched and confined, the perpetrator must be supposed of sound mind, and his deed as grievously sinful, till the contrary is proved. Therefore it is proper to suspend the Celebratio Missarum, and to have the church reconsecrated, although, objectively considered, it would not have been necessary if the perpetrator's insanity had been established at the

« PoprzedniaDalej »