38. On Cooperation with Respect to Faith

1. Franciscus, destitute of all work and not having from which he might live and honorably sustain his numerous family, after he had tried other means, with an ample wage offered to him, accepts the office of typographer, of compositor of type, in a Protestant workshop, in which Bibles and other books of Protestants treating of Religion are continually published, to be disseminated here in Rome among the people even gratuitously. At Easter time Franciscus approaches confession, and the confessor commands him that, notwithstanding whatever grave inconvenience, he depart from that workshop. Franciscus obeys, and since he does not find work in a Catholic workshop, he sells newspapers through the public streets, La Tribuna, il Messaggero, L'Osservatore Romano, La Voce della Verità, and others, good and bad mixed together.

Q. 1. Could Franciscus licitly remain in that workshop? - 2. Can he now licitly sell good and bad newspapers indiscriminately?

R. To the first, negatively. The reason is, 1. because his cooperation in disseminating those depraved books against the Catholic religion is proximate, and in fact a sufficient cause to excuse him is lacking. For when that workshop has been left, it is very difficult that he not find another, at least not so bad and perverse; or at least that he exercise another office from which he can live honorably and sustain his family, although perhaps not without some inconvenience to him, which is proved by daily fact here in Rome and in almost all great cities. Nevertheless, in the case of true most grave detriment, he could remain for the briefest time, until he should find another workshop, or find another office to be exercised, if scandal and contempt of religion are absent. Since to set a heretical writing in type, just as also to transcribe it, is not evil in itself from its intrinsic nature, since it can be done both for an evil end and for a good end, for example to refute that writing, and then it is evidently not prohibited. Aptly Laymann, l. 2, t. 3, c. 13, n. 5: "In a very grave necessity, however, if other scandals also and contempt of the Catholic religion are absent, such a thing could be furnished for a brief time, for example, if the son of a heretical typographer should be converted to the Catholic faith, who could not so quickly desert his father without very grave detriment to himself. Since to set in type a writing of heretics, just as also to transcribe it, is not evil per se, if it is not done for an evil end; nor does an ecclesiastical law prohibiting this oblige in so grave a necessity." The same is taught by Gury, Comp., v. 1, n. 253, q. 5; Frassinetti, Comp., 6th ed., Genoa, 1875, v. 1, tract. 4, dissert. 5, n. 21; D'Annib., ed. 3, p. 3, n. 142; and other more recent authors commonly.

The second reason is drawn from the Instruction of the Eminent Cardinal Vicar for parish priests of Rome: "they sin gravely..... and typographers, even secondary ministers, who, lest they be cast out by superiors, collect letters for printing the books of heretics; nay indeed, if there is question of books of heretics by which heresy is taught and upheld, even secondary ministers of the typographer incur the major excommunication reserved in a special way to the Pontiff." Enchir. Moral., n. 367.

To the second, negatively again. The reason is that still sufficiently proximate cooperation is had in spreading among the people those depraved and prohibited newspapers. Nor in fact is there a sufficient reason to excuse Franciscus. For just as, when the Protestant printing workshop had been left, he found this new office, so assuredly there is not lacking another office which he can exercise in a Christian manner, as we have already observed; especially since he himself is endowed with so good a will that, to avoid sin, he is prepared, in place of the nobler office of typographer-compositor, to exercise even the lowest office of public crier through the streets. Besides, there is no necessity of selling good and depraved newspapers; indeed let him sell only good ones, and he will conciliate to himself the favor of the good, who without doubt will be at hand for him and his family in necessity. Nevertheless, since also in this case the cooperation is material and less proximate, especially since there are many others who do this, he will be able meanwhile to exercise that office for some very brief time, until he finds another office, to avoid most grave harm; for example, if he should be compelled to beg and scarcely have from which he himself might live and sustain his family, yet scandal and contempt of religion always being excluded. Frassinetti, l. c.

2. "... In the city M. there exists a hospital... in which nuns take care of the sick.... But since in this hospital followers of a non-Catholic religion are sometimes received, and they from time to time ask for a heretical minister, from whom they may receive the aids and consolations of religion, it is asked whether it is licit for the aforesaid nuns to call a minister of false religion? It is asked besides whether the same solution is to be given where a heretical sick person dwells in the private home of a certain Catholic; namely, whether then the Catholic can licitly call a heretical minister?

The Fathers responded: According to the things set forth, it is not licit; and they added: Let them behave passively." Holy Office, 15 Mar. 1848. - G. 202; Collectan. S. C. de P. F., n. 1845, to 7.

3. "1. Whether it is licit to minister the sacraments of the dying to the faithful who indeed do not adhere to the Masonic sect, nor are led by its principles, but, moved by other reasons, have ordered their bodies to be cremated after death, if they are unwilling to retract this command?

2. Whether it is licit for the faithful whose bodies have been cremated, not without their own fault, publicly to offer the sacrifice of the Mass or even privately to apply it, and likewise to accept foundations for this end?

3. Whether it is licit to cooperate in the cremation of corpses, either by command and counsel, or by furnished work, as for physicians, officials, and workers serving in the crematory? And whether this is licit at least if it is done in some necessity or to avoid great harm?

4. Whether it is licit to minister the sacraments to those cooperating in such a way, if they are unwilling to desist from this cooperation, or affirm that they cannot desist?

R. To the first. If, admonished, they refuse, negatively. But that admonition may be made or omitted, let the rules handed down by approved authors be observed, having regard especially to avoiding scandal.

To the second. Concerning the public application of Holy Mass, negatively; concerning private application, affirmatively.

To the third. Never is it licit to cooperate formally by command or counsel. But material cooperation can sometimes be tolerated, provided that 1. cremation is not held as a protestative sign of the Masonic sect; 2. nothing is contained in it which of itself, directly, and solely expresses the reprobation of Catholic doctrine and approbation of the sect; 3. nor is it established that Catholic officials and workers are constrained or called to the work in contempt of the Catholic religion. For the rest, although in these cases they are to be left in good faith, nevertheless they are always to be admonished not to intend to cooperate in cremation.

To the fourth. Provision was made in the preceding. And let the Decree of f. IV, 15 Dec. 1886, be given. This Decree indeed has itself thus:

Whenever there is question of those whose bodies are subjected to cremation not by their own will, but by another's will, the rites and suffrages of the Church can be applied both at home and in church, but not as far as the place of cremation, scandal having been removed. But scandal can also be removed if it becomes known that cremation was not chosen by the will of the deceased himself. But where there is question of those who chose cremation by their own will, and in this will certainly and notoriously persevered until death, attention being given to the Decree of f. IV, 19 May 1886, one must deal with them according to the norms of the Roman Ritual title, Those to whom it is not licit to give ecclesiastical burial. But in particular cases in which doubt or difficulty arises, the Ordinary will have to be consulted, who, having accurately weighed all the circumstances, will decree that which he judges more expedient in the Lord." Holy Office, 27 July 1892. M. E., v. 9, p. 1, p. 31.

4. Can Catholic wives place meat before husbands asking for it on prohibited days, while they themselves do not eat?

R. Affirmatively, if the women would suffer grave harm by not complying with their husbands, and contempt of religion being excluded." S. C. de P. F., 26 June 1820, Collectan., n. 2064.

"Very many of ours are held to buy or cook or set meat at the table of Protestants every day. If they are compelled to leave the office, they know no other art by which they can provide for themselves for sustaining life; they are reduced to extreme want. Can it be permitted or tolerated that they act thus, when there is so great an inconvenience, and on the part of the Protestants this is not done in contempt of the Church, about which they seem to care little, or perhaps even do not think?

R. Affirmatively, on account of the grave detriment which could arise thence for Catholics." S. C. de P. F., 26 June 1820, Collectan., n. 1658.

5. "There is a Christian official whose office is to preside when goods are sold under the spear. Sometimes, however, books of heretics or others containing obscene things are found; is the aforesaid official held to investigate whether they are such books or not?

R. The official of whom there is question in the case is not held to investigate whether, among the goods which are sold under the spear, books of heretics or others containing obscene things are found. But if by chance he has recognized this, and can prevent the depraved books from coming to bidders who will abuse them, let him indeed furnish this, since each one ought to impede the sin of neighbor when he can do this conveniently, or without his own grave inconvenience." S. C. de P. F., 26 June 1820, Collectan., n. 1874.