Case 5. Simulation of the Sacraments

Agnes, because of grave fear instilled by a rather severe father, had promised to enter marriage with Albert, a marriage to which she was greatly opposed. On the very morning of the marriage she seeks Caius, the parish priest, with the intention of declaring that she was compelled by fear. Nevertheless, in the confessional itself she changes her plan, discloses some faults, and asks for absolution. Since Caius cannot obtain certain matter for absolution, he dismisses her with a simple blessing, without, however, warning her at all that absolution was not given. Afterwards Agnes goes through the form of marriage; when it is later lawfully proved that the marriage was entered through grave fear, it is declared null and void by ecclesiastical authority. When Agnes comes to confession the next time and says nothing about the simulated marriage, Caius remains in doubt whether or not he ought to question her. Hence it is asked:

1. What is it to simulate a sacrament?

2. Is it ever lawful to simulate a sacrament?

3. What is to be said of the case?

1. What is simulating a sacrament?

The 29th proposition condemned by Innocent XI asserted: “ Urgent and grave fear is a just cause for simulating the administration of the sacraments.” This false proposition was applied by its defenders to such cases as the following: To avoid death a priest might utter the words of consecration over all the bread in a baker’s shop without the intention of consecrating it; or the words of absolution over an indisposed penitent without intending to absolve him; or might give a non-consecrated Host to one who was unworthy to communicate. Hence simulating the administration of a sacrament acquired a technical meaning and signified the use of the matter or of the form of a sacrament without the intention of completing and making the sacrament.¹

1 Viva, Damnatae theses.

2. Is it ever lawful to simulate a sacrament?

The absolute condemnation of the above proposition by the Holy See shows that it is never lawful to simulate a sacrament either formally, when deception is intended, or materially, when deception is not intended but only permitted. The chief reason is because by such simulation a portion of a sacred rite instituted by Christ for the making of a sacrament and the conferring of grace on the souls of men, is used without the intention of completing the sacrament. Such an illusory use of a sacred sign is greatly injurious to God, and can not be rendered lawful even by the pressure of grave fear.

3. The case. Agnes should have kept to her resolution of telling the parish priest the truth about her case. Still she was not guilty of simulating the sacrament of marriage, for both the matter and form of this sacrament lie in the consent of the parties, and as Agnes did not consent, she did not simulate marriage in the technical sense. A fortiori Caius did not simulate the sacrament of Penance, for he dismissed her with a blessing. Caius, therefore, was under no obligation of questioning Agnes about the simulation of marriage.