30. Communication with Heretics

1. Francisca, a noble girl, her father having died burdened with debt, fell into such poverty and misery that she is compelled to seek alms, and thus sustain her own life and that of her infirm mother. With every zeal she seeks whether she can apply herself to some art or office, and by her industry and labor provide for the necessities of her own life and her mother's. Having suffered rejection by all, she is finally sought by a Protestant minister, that she be willing, to the sound of the organ on Sundays, to sing psalms in a Protestant temple during the time of public offices. Since Francisca is very skilled in the art of music and endowed with a beautiful voice, there is offered to her a rich and altogether extraordinary stipend, by which alone she could thereafter live together with her mother in a decent and suitable state. Francisca is a fervent Catholic, and has a firm purpose of fulfilling all the duties of the Catholic religion; indeed also, so that she may fortify herself against any danger, she proposes to approach sacred Communion more frequently, and to persist more fervently in daily prayer, which she never omits. Francisca indeed has no doubt concerning the liceity of the matter; nevertheless, because she is of a timorous conscience, she manifests the matter to her confessor, seeking counsel from him, ready rather to suffer poverty than to offend God.

Q. 1. Is communication with heretics prohibited? 2. What as to the case?

R. To the first, cf. I. M. 367. To the second: for the solution of the case two things are to be inquired. The first is whether it is licit for Francisca to accept the office of singer in a Protestant temple. The other, insofar as a negative response must be given to the prior question, is whether the confessor can and ought to manifest the truth to his penitent.

Now, as regards the first question, it must altogether be answered negatively. This is clear 1. from the authority of theologians. La-Croix, l. 2, n. 68, has these words: "Lessius rightly notes that it is not licit in temples or banquets of non-Catholics to sing their psalms together; likewise that it is not licit in their temples to play the organ or other instruments, because in these things there seems to be public approbation or scandalous communication in sacred things." Philippus de Carboneano, in the appendix to the treatise of Fr. Antoine, de Virt. Theol., part 1, c. 2, says: "Secondly, by deed they deny the faith who do those things which approve and ratify a false rite and sacrilegious worship. For this is to contemn the orthodox faith, which condemns these things, and to profess a false Religion by work. But they ratify the false rite and worship who in the temples of schismatics, heretics, and infidels play organs or other instruments, sing meters, or compose things to be sung, or exercise the musical art in another way." Kenrick, tr. 13, n. 37, speaking of the temples of heretics, says: "Those who in them sing hymns, play organs, respond to the herald, become plainly participants in the worship, and therefore in some way betray the faith." Other more recent theologians commonly teach the same.

It is clear 2. from the instruction of the Eminent Cardinal Vicar for parish priests of Rome: "Most strictly, moreover, it is forbidden to enter, from mere curiosity and knowingly, the halls and temples of Protestants during the time of conferences; and all sin gravely who, from mere curiosity, listen to the conferences of Protestants and assist, although materially, at non-Catholic ceremonies; and all craftsmen who, even for the sole reason of gain, sing or play in the temples of Protestants." Enchir. Mor. 367.

It is proved 3. by reason. For then that could be licit for Francisca when her cooperation in the worship of Protestants were material. But her cooperation is formal, and that altogether illicit. Indeed, formal cooperation is had not only when someone has the explicit intention of cooperating in the evil action of another, insofar as it is evil; but also when someone, notwithstanding a contrary intention, performs some work which, by its intrinsic nature and with attention to all circumstances, is ordered solely, directly, or immediately to that evil action. For then, as is clear, by the very act exercised the prior intention is retracted, and at least an implicit intention of that evil action is had. Moreover, the singing of psalms in a church during the time of public offices is by its nature a religious act of external worship. Therefore, as the singing of psalms in a Catholic church is an external act of Catholic worship, so the singing of psalms in a Protestant temple is an external act of Protestant worship. Besides, with attention to all the circumstances of the case, although perhaps no scandal is to be feared for Francisca, nevertheless the matter is very dangerous, and scandal of others is certainly present, if it should come into notice, as is a very easy thing, that Catholic Francisca sings in a Protestant temple. She furthermore will be the cause why both Protestants become bolder, and more easily and more frequently both Protestants and also the faithful approach the Protestant temple to hear her singing skillfully and with a sweet voice.

It is confirmed 4. from the response of the Sacred Congregation, 19 June 1889. The archbishop of Mario- nople had set forth: "A certain man of that archdiocese had sought the faculty of playing the organ on feast days in the temples of Protestants to procure his own livelihood." The Sacred Congregation on prayers of this sort issued this decree: "It is illicit in the temples of heretics, when they exercise false worship there, to play the organ." Collectan. S. C. de P. F., n. 1854. But another decision of the Sacred Congregation, 23 Feb. 1820, to the third, is to be noted here: "A Catholic man being lacking to play the organ in a certain Catholic church, can a non-Catholic musician be admitted temporarily to that function? R. Scandal, or danger of scandal, having been removed, affirmatively." Collectan. cited, n. 1834.

As regards the other question, the confessor can and ought openly to declare the truth. The reason is that he is asked concerning the truth to be said, and he can prudently judge that fruit will come from his admonition. For the good, indeed the best, dispositions of Francisca are such that the confessor can conceive no suspicion concerning a bad outcome of his admonition.

2. Germanus, a missionary intending to favor the union of dissenting brethren, easily permits Catholics to go to the temples of Protestants, and Protestants to approach the churches of Catholics, so that they may hear Mass, confess, and receive the sacred synaxis; so that they may hear the sermon; so that they may be present at funerals; so that they may play the organ; so that they may also assist at marriages and baptisms. Indeed he even permits Protestants to build the Church of Catholics and Catholics to build the temple of Protestants. This manner of acting of Germanus indeed obtains this best effect, that Catholics live fraternally in peace with Protestants, and from time to time conversions of Protestants are not wanting.

Q. What as to the case?

R. Because Germanus the missionary intends to promote the union of heretics with the Catholic Church, he acts altogether well and is to be praised because of his apostolic zeal. This is that very work which Leo XIII desired and inculcated by his letters.

But that which Germanus does for this end has not been rightly done. For first, easily and positively to permit Catholics to go to the temples of Protestants is a thing which, although in itself indifferent, in the case however is practically dangerous, and certainly prohibited, since scandal follows from it. Furthermore, as appears from the whole tenor of the case, Germanus permits Catholics to go to the temples of Protestants, namely so that they may assist at their sacred functions. Moreover, communication with Protestants in divine things which smell of heresy is altogether illicit, because it is protestative of heresy. And this holds even if their sacred functions differ from Catholic rites and ceremonies only in rites and ceremonies; for this diversity of rites and ceremonies is distinctive of the heretical sect, and consequently is protestative of heresy. Only in extreme necessity is it licit to receive from them the sacraments of the dead, if they validly minister them, even though not by a Catholic rite, Albitius, de Inconst. in fide, c. 18, n. 32. - The difficulty is only if heretics perform divine things in a matter and rite altogether Catholic. There are those who affirm that this is not illicit in itself, and these are many and grave doctors; because then we are prohibited from them not as from heretics, but only as from excommunicates. Others deny it, and at least practically and regularly it must altogether be denied. The reason is the danger of perversion and scandal, which ordinarily exists in communication of this sort; and the favor which is had from this toward heresy and heretics. Furthermore, the Sacred Congregation of the Holy Office and the S. C. de P. F. have constantly prohibited it. And thus Pius VI, Instruction, 1 Apr. 1794, forbade being present at the Masses of intruding priests, and performing the office of sponsor when they baptized. And the Holy Office likewise forbade accompanying or following them when they carried Viaticum. - Suarez, de Fide, d. 21, s. 3, n. 4; Lugo, de Fide, d. 22, s. 1; Albitius, cited place, c. 18, n. 30; Benedict XIV, de Syn., l. 6, c. 5, n. 2.

Then Germanus permits heretics to be present at sacred things in the churches of Catholics, to receive the sacraments, and to hear a sermon. As regards hearing a sermon, there is or can be no difficulty. For although Catholics cannot assist at the sermons of heretics on account of danger of perversion and scandal, nevertheless it is not prohibited to admit heretics to the sermon, indeed also to invite them, since this is both useful to religion and a great work of charity toward heretics.

As regards hearing Mass, although likewise Catholics cannot hear the Masses of heretics and schismatics, although otherwise on feast days they cannot hear Mass, nevertheless it can be tolerated that tolerated heretics and schismatics assist at Masses. And thus this is tolerated in colleges of Catholics in which the sons of heretics are educated. S. C. de P. F., 25 Apr. 1868. But it is not licit to minister to them the sacraments of confession and Communion; for it is communication in divine things bearing before itself adherence and favor to a condemned sect, and it fosters religious indifferentism. The same must be said by proportionate reason concerning assistance at marriages, baptisms, and funerals, namely if they assist at those as witnesses, at these as sponsors, at those as fulfilling a religious office, for example, by carrying a lit candle in procession with others. But they are not prohibited from assisting at all these as fulfilling a merely civil office, if a graver cause is present, by merely accompanying the spouses, merely assisting at the baptism, merely accompanying the funeral. Because this is a civil office, from a graver cause it is licit also for Catholics with respect to heretics, and they can follow the procession as far as the doors of the heretical or schismatic temple, and more probably they can also enter. Cf. Lugo, cited place, n. 10.

Although it is altogether illicit for Catholics to play the organ in the temples of heretics or schismatics, to call them into Catholic churches to exercise this office, others being lacking, and scandal having been removed and for a time, is not illicit.

That Protestants build a Catholic church is certainly not evil, but good and consequently licit. But it is otherwise concerning Catholics building the temple of Protestants. For this, although it can be tolerated, and therefore those who build these temples are not to be disturbed, provided that there be no scandal, and it not be done in contempt of religion, but either to avoid grave harm, or from another grave cause; nevertheless, from grave sin in the case there is no excuse, since it redounds in favor of the heretical sect, because labor and expense are employed so that it may exist and persevere conveniently.

Finally, that Catholics live fraternally with heretics and associate together in civil matters is not illicit in itself, because it is not to communicate with heretics, but with citizens. Hence it is not illicit in itself even to serve heretical masters, even in a temple. But in the case, from the imprudence of Germanus, this also appears illicit in its generality, because it seems to have this effect, namely the aforesaid religious indifferentism, if no caution is employed, if, rather than being tolerated or permitted for particular cases, it is counseled and fostered indiscriminately. Hence, as appears, Germanus seems infected with the error of Americanism, namely of removing all limits and boundaries between Catholics and Protestants, so that the one approach the others in this way, and approach in all things.

3. Elpidia, a Catholic woman, taken by love of a heretical sect from the reading of Protestant books, resolved to depart from Spain into England. While she was passing through France, she fell into a lethal illness. Her Catholic husband immediately approached the parish priest of the place, asking of him that he visit his wife and dispose her for a good death, yet in such a way that he say nothing about Purgatory, Indulgences, or Confession, since the admonition would not be profitable, but would gravely harm. Soon the parish priest, having followed the husband, found Elpidia struggling with death. He recites in a loud voice acts of faith, hope, charity, and contrition. He likewise recites the Apostles' Creed. He exhorts her to sorrow for all sins, and absolves her under condition. Afterward, however, he buried her in a sacred place.

Q. Whether the parish priest acted well, absolving Elpidia and burying her in a sacred place?

R. To the first, the parish priest seems to have acted well. The reason is that he tried, in the best way in which it could be done in these circumstances, to procure the salvation of the soul, namely by disposing the sick woman both to true supernatural sorrow for sins, and also to assenting to the mysteries of faith necessary to be believed for salvation. Therefore he acted well, partly because he absolved her, lest perhaps, dying with only attrition, she should incur eternal damnation, who, with the benefit of absolution also coming, perhaps obtained eternal salvation; partly because he absolved her not absolutely, but only under condition. For whenever on the one side there shines forth a probable hope of the validity of this sacrament, and on the other side the danger of frustration is to be feared, then, the case of necessity urging, it can, indeed also must, be administered not absolutely, but under condition, in order to provide both for the salvation of the soul and also for reverence toward the sacrament. But in this case there truly was the greatest danger of the soul; and on the other side some hope of sacramental validity appeared. For Caia [i.e., Elpidia] had previously been Catholic and, as appears in the case, well instructed in the matters of the Catholic faith. Therefore, not altogether improbably, placed in so great a danger, stirred by the exhortation of the pious parish priest and aided by the grace of God, she could return to the heart, and desire sacramental absolution, and by sighs and other signs of this sort confess, although it was not noticed. - Elbel 34; G. 190; I. M. V. 2, n. 345, 346, 750 seqq.; Commentar. de Moribundorum Absolutione et Assistentia.

But what if Elpidia had also previously been non-Catholic? If Elpidia had also previously been heretical, and did not contemn the sacraments of the Church, the parish priest would indeed do well, unless something else stood in the way, to approach her and with her elicit acts of faith, hope, charity, and contrition. And, if the circumstances permitted it, he ought afterward to ask her whether she wished to embrace the saving faith, if she knew herself not to be in the true faith; likewise whether she wished to embrace and do all things necessary for salvation, to confess and to be absolved. And if she nods assent to these things, she can be absolved under condition. - La-Croix, l. 6, p. 2, n. 1866; Elbel 35; Lig. l. 6, n. 483; G. 190.

To the second. Elpidia could be buried in a sacred place, provided scandal was absent, as in fact it seems to have been absent. The reason is that she was supposed, in the article of death, really to have given signs of penitence, and consequently to have been truly absolved from sins and from the censures which she incurred. And although doubt was present, nevertheless one had to incline to the more benign part. Elbel 36; G. 141.