Article — Vermeersch, Theologia Moralis
Appendix: On Adjuration
What it is. Adjuration is an imperative or deprecative demand, made by interposing the name of God, of the saints, or of a sacred thing (2, 2, q. 90). Toward superiors or equals it is made only deprecatively; toward inferiors it is made also imperatively; indeed, toward the demon it cannot be made except imperatively, and that he may not harm, not however that he may teach or that we may obtain a good from him. - The adjuration of an irrational creature is directed to him by whom they are moved: deprecatively to God, imperatively to the demon.
What sort is licit. Private adjuration can be made by anyone, and it is licitly made as an argument of an honorable petition. A false pauper who asks alms in the name of God does not sin on this head except venially.
Solemn adjuration is had chiefly in exorcism properly so called. It, without the special and express license of the Ordinary, is forbidden to be made 1; and the license is to be committed only to a most approved priest. Exorcisms, however, can be made upon non-Catholics themselves or excommunicates. Concerning true possession by the demon, it must prudently be established (cf. cc. 1151-1153). The Roman Ritual must be observed. An exorcist sins only venially who during the exorcism asks a few things out of curiosity but imperatively.
Nevertheless the use of the exorcism of Leo XIII is permitted to all (cf. Rituale, appendix).
1 At least publicly, says Prummer, Manuale, q. 352, nota.
Summary
I. Oath. 1. An oath "is the invocation of the divine Name as witness of truth" (c. 1316). That is, the one swearing, so far as is in him, invites God that, before His infinite knowledge and veracity, He may will to confirm his statements. But because a religious man is not judged to will to derogate from divine reverence, nor a prudent man to expose himself to divine punishments, therefore he himself confirms his statements before men by oath.
The invocation of God can be explicit or tacit. No one swears before men unless he manifests by suitable signs the intention (which suffices for you to swear before God). And usage can make unsuitable a formula sufficient of itself. He does not swear who is judged merely, with great force, for example by the species of imprecation against himself, or by using comparative words, to affirm certain things.
It is distinguished, from the exterior form, as verbal, real, mixed; - from the force of the formula, as invocatory or contestatory, and execratory or imprecatory; - from the object, as assertory and promissory, which can be absolute or conditioned, and to which the comminatory oath is referred; - from the rite, as simple and solemn. Thus it is essential in the canonical rite that one swear personally (c. 1316, § 2).
Of defined faith is the honesty of an oath clothed with due conditions; and it is demonstrated by the fact that it encloses in itself a religious profession of divine truth and Providence. The conditions, however, are: a) truth, that the one swearing be truthful, and therefore that the things which he affirms be established for him by such certitude as, for the circumstances, is reasonably expected: in an oath, insofar as it is assertory, this condition is always required under grave sin; b) judgment, that a discreet use be made of an oath, and therefore that one swear only because of sufficient utility, which every serious cause supplies. This condition is of itself demanded under venial sin; c) justice, which, properly pertaining to a promissory oath, forbids promising those things which are forbidden to be done: and this must be avoided at least in a grave matter under mortal sin. In an assertory oath, this condition is judged to have been lacking if someone narrated what he is prohibited from reporting, at least under oath: this of itself is venial.
A promissory oath affirms a present intention of fulfilling the things promised; and thus it is assertory; and further it supplies a certain security of that execution, because of reverence toward God, so that it introduces a peculiar obligation of religion of fulfilling what has been promised. It almost always accedes to a promise, either to increase the obligation, in which case it does not oblige except as much and insofar as the promise obliges; or to remove the nullity of the act or promise, and then, unless that confirmation itself is illicit or, from positive law, impossible, there arises an obligation which, of itself, is of religion alone; by accident, because of harmful circumstances or positive law, it can also be of justice. An obligation of religion alone can, unless an acquired right stands in the way, be removed by dispensation. A dispensation requires a just cause in order to be valid. A just cause is had if the oath has been extorted by force or fear. But if the obligation of religion confirms a right acquired by another from an accepted promise, then dispensation from the oath is said to injure that right, insofar as it removes a certain security. In the same way in which a promise not sworn is to be explained, a promissory oath is to be explained; and therefore strictly, according to law and the intention of the one swearing.
If the one swearing acted fraudulently, c. 1321 wills, at least in the external forum, that the oath be explained according to the intention of him to whom it is sworn.
To swear feignedly will then only be licit when it is done without a lie, and with grave cause.
Neither a feigned nor an invalid oath obliges as such. The obligation ceases by remission, by substantial change of the thing, by failure of the final cause or condition, by irritation, dispensation, commutation; but by whatever power you can use over vows, by the same you can use over oaths, from c. 1320.
- Adjuration, or an imperative or deprecative demand, which is made by interposing the name of God, of the Saints, or of a sacred thing, can be made privately by anyone; public adjuration is permitted only according to the norms of the law which was passed chiefly concerning exorcism. Toward Superiors or equals it is made only by deprecation; toward inferiors it is made also imperatively; toward the demon it cannot be made except imperatively. The exorcism published by Leo XIII can be used by every priest, from the appendix of the Ritual itself.