Moral Theology Part 42

(c) Reception of Fruits of the Ma.s.s.--Since Christ died for all, there is nothing in the nature of things to prevent the application of Ma.s.s to any persons who are living or in Purgatory; and from Canon 809 it appears that Ma.s.s may be offered for any living person, and also for any deceased person about whose salvation we may entertain hope. Hence, neither the divine nor the ecclesiastical law forbids the application of Ma.s.s for heretics, schismatics, or infidels. The Church also permits Ma.s.s to be said privately, all scandal removed, for excommunicated persons. Under these same conditions, then, Ma.s.s may be said for non-Catholics, both living and dead (Canon 2262, 2, n. 2).

(d) Reception of the Suffrages of the Church.--Since G.o.d wishes all to be saved and public peace to be maintained (I Tim., ii), and since the Church desires that Ordinaries and pastors should have at heart the conversion of non-Catholics (Canon 1350), public prayers for the prosperity of non-Catholic rulers and officials--likewise sermons, missions and other works for the conversion of unbelievers--are not only allowed, but recommended and required.

959. Non-Catholics have not the same right as Catholics to receive the rites of the Church, and hence when they are admitted to them, there are certain restrictions to be observed.

(a) Restrictions as to Sacred Things.--As admission of non-Catholics to sacramentals, etc., is a favor, not a right, it should be confined to cases allowed by the Church. Thus, it is forbidden to grant indulgences or to give the nuptial blessing to non-Catholics, and only in very exceptional cases may any ceremonies be permitted at mixed marriages (Canons 1102, 1109). Non-Catholics may not receive the Pax; may not be invited to take part in the solemn services of receiving ashes on Ash Wednesday, palms on Palm Sunday and candles on Candlemas Day; may not receive ecclesiastical burial (Holy Office, June 8, 1859). Children sent by their parents to non-Catholic services may not be confirmed (Holy Office, August 28, 1780); a Catholic priest is not allowed to supply for a non-Catholic minister, by accompanying the body of a non-Catholic from the home to the graveyard, even though the body be not brought to Church, nor the bell tolled (Holy Office, January 26, 1886). It is not permissible to lend a Catholic church to non-Catholics for their services.

(b) Restrictions as to Persons.--As superst.i.tion and irreverence have to be avoided, the sacramentals may not be administered or given at all to non-Catholics about whose good faith and purpose there is doubt.

(c) Restrictions as to Mode.--The Church, while she wishes to help and benefit non-Catholics, must avoid anything that would cause scandal or have the appearance of equal recognition of believers and unbelievers.

Thus, when Ma.s.s is offered for outsiders, the same publicity and pomp is not permitted as when there is question of Catholics.

960. As regards the performance of Catholic rites by non-Catholics, the Church disapproves of every kind of such partic.i.p.ation, but does not refuse to tolerate the more remote kind, when there is grave necessity and no scandal is caused.

(a) By more remote partic.i.p.ation we understand such as scarcely differs from pa.s.sive a.s.sistance (e.g., to act as witness at a marriage), or such as carries with it no recognition as an official of the Church (e.g., to act as subst.i.tute or temporary organist). Hence, the Church has permitted this kind of partic.i.p.ation in particular cases, when the authorities decided that there was urgent necessity and no scandal.

Examples: Moralists hold that, when a heretic or schismatic has been designated as sponsor at Baptism and cannot be refused without grave offense, he may be allowed to act as witness. The Holy Office has also declared that heretics should not be used as witnesses at marriage, but may be tolerated as such by the Ordinary, when there is a grave reason and no scandal (August 18, 1891); that a non-Catholic organist may be employed temporarily, if it is impossible to secure one who is a Catholic, and no scandal is caused (February 23, 1820); that in certain special circ.u.mstances girls belonging to a schismatical sect might be allowed to sing with the Catholics at church functions, especially at Exposition and Benediction of the Blessed Sacrament (January 25, 1906).

(b) Proximate partic.i.p.ation is the exercise of functions connected with a sacred rite (e.g., to act as server at Ma.s.s), or that imply a recognition of the religion of the one who partic.i.p.ates (e.g., to act as representative of some sect at a funeral and receive liturgical honors). The Church has always refused to tolerate this kind of partic.i.p.ation. Examples: Non-Catholics may not act as sponsors at Baptism or Confirmation under pain of invalidity of sponsors.h.i.+p (Canons 765, 795), nor chant the Office in choir (Holy Office, June 8, 1859), nor be employed as singers of the liturgical music (Holy Office, May 1, 1889), nor carry torches or lights in church ceremonies (Holy Office, November 20, 1850). Likewise, non-Catholics may not become members of Catholic confraternities, nor a.s.sist at Catholic services as official representatives of some sect or sectarian society.

961. Partic.i.p.ation of Catholics in non-Catholic services may happen today in so many ways, and it is so difficult at times to draw the line between lawful and unlawful communication, that it is well before considering these cases to state the general rules that apply here.

(a) It is lawful to perform an act from which two effects follow, one good and the other bad, if the act in itself is good or indifferent, if there is a sufficiently grave reason for performing it, if the evil effect is not intended, and if the evil effect be not prior to the good effect (see 104).

(b) Circ.u.mstances vary in different localities and countries, and communication that would signify unity of belief in a place where Catholics and non-Catholics are very unequal numerically might be very harmless in a place where there is no great numerical difference.

Offense to non-Catholics should not be given needlessly.

(c) In doubtful cases the decision whether or not a particular kind of communication is lawful or unlawful pertains to the Ordinary (Canon 1258).

962. Partic.i.p.ation of Catholics in non-Catholic services is either active or pa.s.sive. (a) Partic.i.p.ation is active when one takes a part or fulfills some function in an act that is an official expression of the wors.h.i.+p and belief of a sect, even though this takes place outside a church, or is not open to the general public.

(b) Partic.i.p.ation is pa.s.sive, if one merely a.s.sists as a spectator, and not as a wors.h.i.+pper, at something pertaining to non-Catholic wors.h.i.+p.

963. Sacred things in which communication is possible are of three cla.s.ses:

(a) the chief acts of divine wors.h.i.+p (i.e., Sacrifices, Sacraments, sacramentals);

(b) the secondary acts of divine wors.h.i.+p (such as prayers, processions, vows, oaths, the Divine Office, hymn singing, scripture reading, etc.).

In the Protestant denominations some one or other of these is, as a rule, the central or distinctive service, although some have other proper features of their own, such as the silent meeting of the Quakers, the seance of the Spiritualists, the march of the Salvation Army, the charity kiss of the Dunkards;

(c) places (e.g., churches, lodge rooms, cemeteries), times (e.g., days of feast or fast), and objects (e.g., images, badges, ap.r.o.ns, banners, robes), pertaining to divine wors.h.i.+p.

964. It is unlawful for Catholics in any way to a.s.sist actively at or take part in the wors.h.i.+p of non-Catholics (Canon 1258). Such a.s.sistance is intrinsically and gravely evil; for (a) if the wors.h.i.+p is non-Catholic in its form (e.g., Mohammedan ablutions, the Jewish paschal meal, revivalistic "hitting the trail," the right hand of fellows.h.i.+p, etc.), it expresses a belief in the false creed symbolized; (b) if the wors.h.i.+p is Catholic in form, but is under the auspices of a non-Catholic body (e.g., Baptism as administered by a Protestant minister, or Ma.s.s as celebrated by a schismatical priest), it expresses either faith in a false religious body or rebellion against the true Church.

965. It is unlawful for Catholics to simulate active a.s.sistance in the wors.h.i.+p of non-Catholics, for, while the non-Catholic rite would be avoided, something which appeared to be that rite would be done, and thus profession of faith in it would be given.

(a) Hence, it is not lawful to do an indifferent act which bystanders from the circ.u.mstances will have to conclude is an act of false wors.h.i.+p. Thus, Eleazar would not eat lawful meat which was put before him in order that he might pretend to eat the meat of sacrifice after the manner of the heathen (II Mach., vi).

(b) It is not lawful to accept a false certificate of partic.i.p.ation in false wors.h.i.+p. Hence, the early Church condemned as apostates the Libellatics (i.e., those Christians, who, to protect themselves in time of persecution, obtained by bribery or otherwise a forged or genuine magistrate's certificate that they had sacrificed to the heathen G.o.ds).

966. It is unlawful for Catholics to a.s.sist pa.s.sively at non-Catholic wors.h.i.+p, unless there are present the conditions requisite for performing an act that has two results, one good and the other evil (see 104); for even pa.s.sive a.s.sistance frequently involves sin.

(a) Hence, the a.s.sistance itself must be really indifferent, that is, it must be a merely pa.s.sive presence without any active partic.i.p.ation in the service. Examples: A person who stands in the rear of a Quaker meeting house as an onlooker a.s.sists pa.s.sively; but one who sits quietly among the others present, as if in meditation, a.s.sists actively. A person who sits in a pew during a revival in order to see what is going on, a.s.sists pa.s.sively; but, if he joins with the congregation in bowing, groaning, etc., he a.s.sists actively.

(b) The evil effect that may result from a.s.sistance (such as scandal and danger of perversion) must not be prior to the good effect; otherwise, evil would be done for the sake of good. Examples: t.i.tus, a non-Catholic, goes to Ma.s.s as a spectator, with his Catholic friend Balbus. He then asks Balbus to a.s.sist as a spectator at the services of his denomination, and thus see for himself that the latter is better.

Balbus, in order to be courteous, consents. Here Balbus aims to show politeness, which is good, but the means he uses--namely, the impression he gives that he is not convinced of the superiority of his own religion--is bad.

(c) The evil effect (i.e., remote danger of perversion, unavoidable scandal) must not be intended or approved, but only permitted. Example: Caius, a Catholic public official, has to attend funerals and weddings in Protestant churches as a mark of the public respect for notable persons. He knows that a few will take scandal at his action, but he wishes only to do his duty as an official, and not to offend anyone (see on Scandal).

(d) The cause of a.s.sistance must be in proportion to the kind of a.s.sistance. Hence, a greater reason is required for a.s.sistance on several occasions than on one, for a.s.sistance at infidel than at heretical services, for a.s.sistance at the primary than at the secondary act of wors.h.i.+p, for a.s.sistance by a priest than for a.s.sistance by a layman, etc. Example: Graver reason would be necessary to justify a.s.sistance at a non-Catholic funeral, if there were signs of anti-Catholicism manifested (e.g., flower designs and regalia of a hostile sect placed on the coffin), than if the service contained nothing offensive.

967. Cases of communication in false sacrificial rites are as follows: (a) Active partic.i.p.ation is had in such acts as the slaying and offering of victims, the burning of incense before idols, the eating of sacrificial banquets; (b) Pa.s.sive partic.i.p.ation is had when one merely watches the rite of sacrifice without taking any part therein.

968. Cases of communication in the Sacrifice of the Ma.s.s are as follows: (a) Active partic.i.p.ation is had in such acts as taking the part of deacon in a schismatical Ma.s.s, a.s.sisting at a schismatical Ma.s.s with the intention of hearing Ma.s.s formally (i.e., of offering it with the priest). If on Sunday, one is where there is only a schismatical church, one is excused from the obligation of hearing Ma.s.s, and may not hear Ma.s.s in that church (Holy Office, December 5, 1608; August 7, 1704). (b) Pa.s.sive partic.i.p.ation is had when one is present merely as a spectator, kneeling before the Blessed Sacrament, but giving no other signs of religious devotion. This is permissible under the conditions mentioned above (see 966), if there is no scandal, or danger of perversion (Holy Office, April 24, 1894).

969. Cases of partic.i.p.ation in the Sacraments or sacramentals, real or reputed, are as follows: (a) Active partic.i.p.ation takes place when one receives a Sacrament from a non-Catholic minister, or offers one's child to receive a Sacrament from such a minister, or contracts marriage in the presence of such a minister, or acts as sponsor at a non-Catholic baptism or confirmation or as the religious witness at a non-Catholic marriage, or answers in public non-Catholic prayers, or takes ashes blessed by schismatics. (b) Pa.s.sive partic.i.p.ation is had when one merely looks on at the administration of a Sacrament or sacramental by a non-Catholic minister, without signs of approval or union in what is being done.

970. There are certain cases that seem to be active partic.i.p.ations in Sacraments with non-Catholics, and yet are permitted by the Code. In reality, however, there is no active communication in those cases.

(a) Canons 886 and 905 allow the faithful to receive communion and absolution according to a Rite different from their own, so that one who belongs to the Latin Rite may lawfully receive in Communion a Host consecrated according to the Greek Rite, or go to confession to an Oriental priest. But in these Canons there is question of different Rites within the Catholic Church, not of those of non-Catholics.

(b) Canons 742 and 882 allow those who are in danger of death to receive Baptism and absolution from an heretical or schismatical minister, and theologians apply the same principle to Extreme Unction and the Viatic.u.m. But there is no communication in non-Catholic ceremonies in these cases, for the Sacraments belong to the Catholic Church, and for the sake of the dying she authorizes non-Catholic ministers to act as her representatives, provided there is no scandal or danger of perversion.

971. Cases of partic.i.p.ation in non-sacramental rites are as follows:

(a) Oaths and Vows.--Partic.i.p.ation is active when one swears in words or by other signs which, according to local usage, manifest belief in the creed of some sect; it is not active, when the manner of the oath does not signify adherence to a false creed; Example: If one is required to swear, by touching or kissing the non-Catholic Bible, as a sign of approval of Protestantism or Masonry, one may not consent. But, if the Government presents a non-Catholic Bible with no thought of Protestantism, there is no approval of Protestantism in the one who swears on that Bible, although, if the custom is not general, there might be scandal if no protest were made. A Catholic may bring his own Bible with him, or ask for a copy of the Catholic Bible.

(b) Services--Partic.i.p.ation is active when one marches in an Anglican procession, plays the organ or sings at Y.M.C.A. services, joins in the prayers or responses offered in a Protestant church, etc. (Holy Office, July 6, 1889). Partic.i.p.ation is pa.s.sive if one looks on during a rare visit, or listens by radio to the musical program broadcast from Protestant services, or if one is obliged to attend non-Catholic services habitually, not as a profession of faith, but as a matter of civil duty or of domestic discipline, as happens with soldiers or with inmates of public inst.i.tutions. Partic.i.p.ation is not active if one adores the Blessed Sacrament carried in a schismatical procession which one meets by chance and unavoidably. Examples: t.i.tus belongs to the honorary guard of a state ruler, and has to accompany the latter to non-Catholic services on certain state occasions. Balbus is tutor in a non-Catholic family, and is expected to take his charges to their church and back home on Sundays. Claudia is a maid in a non-Catholic family, and is ordered to hold one of the children while it is being baptized by the non-Catholic minister. In all these cases the presence at the services is purely pa.s.sive, since the intention of the Catholic present is not to perform any religious duty, but only some civil or domestic service (see IV Kings, v. 18). But, on the other hand, the martyrs during the reigns of Elizabeth and her successors refused to attend the Anglican services, because this was required by law as a sign of conformity to the Established Church--that is, an active presence was prescribed.

972. Cases of partic.i.p.ation in religious places, times and objects are as follows:

(a) Places.--Partic.i.p.ation is active when one orders one's body to be buried in a sectarian graveyard, when one enters a schismatical or heretical church privately in order to visit the Blessed Sacrament or pray, when one offers up Catholic services in a non-Catholic temple, if these things are looked upon by the public as indications of ident.i.ty of belief between Catholics and non-Catholics. Partic.i.p.ation is merely pa.s.sive, if one visits non-Catholic places of wors.h.i.+p out of curiosity in order to look at the pictures, hear the music or listen to or take part in a political lecture or debate. In case of necessity, the Church permits Catholic services to be performed in the same building as that wherein non-Catholic rites are held, e.g., the Church of the Holy Sepulchre at Jerusalem which is used by various denominations (Holy Office, 12 April, 1704).

(b) Times.--Partic.i.p.ation is active if one observes new moons, sabbaths, and days of fast as prescribed in the Old Law.

(c) Objects.--Partic.i.p.ation is active if one wears the uniform of a condemned society, the ring or other emblem of Freemasonry, etc., or makes use of other insignia whose sole purpose is to indicate members.h.i.+p in some sect, unless it be evident that these are used for some other purpose (e.g., in order to act a certain part in a play).

973. Cases of partic.i.p.ation through attendance at non-Catholic religious instructions are as follows:

(a) Active partic.i.p.ation in wors.h.i.+p is had when one listens to a preacher, Sunday school teacher, etc., and signifies approval by joining in "Amens" or other acclamations.

(b) Partic.i.p.ation is merely pa.s.sive, if at church or over the radio, one listens out of curiosity, or in order to be able to refute errors, or for the sake of perfecting oneself in diction or eloquence, or of showing respect to a person whose funeral oration is being delivered, etc. But, even though there be no active partic.i.p.ation, it will usually be unlawful to listen to these sectarian discourses on account of the danger of perversion to the listener or of scandal to others. Catholics who are scientifically trained and staunch in faith may for good reasons hear sectarian sermons, but the greater number would be disturbed or unsettled (see the principles given above on dangerous books and schools, 854-857, 868). Moreover, even those who have a right to listen to non-Catholic religious talks have to be on their guard against scandal, for outsiders may regard their attention as approval of doctrine or partic.i.p.ation in cult, and Catholics not sufficiently instructed may regard their example as an encouragement to imitate (cfr. 979, 981).

974. Partic.i.p.ation in non-Catholic a.s.semblages or occasions whose character is of a mixed kind (partly religious and partly nonreligious) are permitted by the Church, when due regard is had for avoidance of scandal, perversion, denial of faith, etc.

(a) Some of these occasions are chiefly religious, but are also looked on as family or civic solemnities, such as christenings, weddings, funerals. Hence, it is allowed to a.s.sist at the religious part of the occasion in a pa.s.sive way for the sake of courtesy, or to exercise some function which is looked upon as belonging to the non-religious part of the occasion. Caution must be taken to ensure that the particular sect involved does not consider the exercise of the particular function as partic.i.p.ating in the religious aspect of the ceremony. Likewise, on condition that the possibility of scandal, perversion, etc., has been removed, the following functions may be performed. One may act as a witness at the christening of a near relative who is not a Catholic; however, it is forbidden to be a sponsor, even by proxy, at baptisms performed by a heretical minister (Holy Office, decr., May 10, 1770).

To be pallbearer or undertaker at a funeral, to be an usher at a wedding, to be an extra bridesmaid, etc., may be permitted. (If the function of best man or maid of honor be considered as merely attendants to the bride or groom, such partic.i.p.ation in itself would not be illicit; but since the danger of scandal might often be present, such partic.i.p.ation is dangerous. It is lawful for a Catholic pastor to attend the funeral of a non-Catholic friend or relative, provided he does not wear his sacred garb and takes no part in the ceremonies.

Canon 1258, 2 establishes the general norm regulative of these cases: a pa.s.sive or merely material presence may be, for a serious reason, tolerated as a mark of esteem or social courtesy at funerals, weddings, and similar functions, provided there is involved no danger of perversion or scandal; in a doubtful case, the serious reason for this presence must be approved by the local Ordinary.

(b) Other occasions are chiefly non-religious in character, but are also partly religious, or have the appearance of being religious. Such are, for example, the coronation, birthday, wedding, or funeral of a ruler, school commencements, political conventions, patriotic meetings, civil marriage before a magistrate who is also a non-Catholic minister.