Liber Collationum

Liber Collationum in Dioecesi Hagulstadensi Et Novicastrensi in Vicariatu S. Bedae Apud Sunderland 1865 - 1901

Extracta - Extracts

Edited by S.E. Gardner

To Terry Roberts and Lorraine Grundy

Contents I. Introduction The Liber Collationum Extracta / Extracts II. Contritio in Sacramento Poenitentiae III. De Subjecto Legis IV. De Officio Confessarii V. De Ritu Servando in Expositione, et Benedictione SS. Sacramenti VI. De Impedimento Clandestinitatis VII. De Applicatione Missae VIII. Pro Quibusmam Missae Sacrificium Offere Possit

IX. De Materia Remota Sacramenti Poenitentiae X. De Jubilaeo XI. Causam De Neau Actus Contritionis Cum Confessione Appendix: Index of Theological Conferences contained in the Liber Collationum.

I Introduction The Liber Collationum of the Deanery of St Bede the Venerable, Sunderland records the minutes of the deanery theological conference from the mid 1860's to the first years of the 19th century. The deanery meeting were at first held regularly ever few months or so, over time the theological conferences appear to be more intermittent, this may well be due to the growth in newly founded parishes and a rise in the Catholic population in the diocese of Hexham and Newcastle. The subject matter of these theological conferences varies from questions relating the Christian sacraments such as the holy Mass, the Sacrament of Penance and the Sacrament of Matrimony. Other topics such as liturgical rubrics and Canon Law are also addressed. A more comprehensive view of the theological issues which were discussed can be found in the appendix at the end of this book. To make a few pertinent observations as regards the nature of the theological colloquia presented here it is well to bear in mind the purpose and nature of the conferences in themselves. Given the re-establishment of the English Roman Catholic Church in 1850 there was good reason for the episcopate to have an understanding of the quality of the theological perceptions of the secular clergy. Thus, at the end of each year the Liber

Collationum would be presented to the local ordinary for his inspection. In the busy ecclesiastical year it is probable that this did not occur due to the logistics of sending the bound text to the Bishop. In the text there is no signature of the local Ordinary to be found which would show that the Bishop had examined the book. A study of the nature of the theological discussions which took place in the conferences raises several interesting points. Firstly, the theological discussions show the influence of what has been called the manualist tradition of dogmatic theology and Canon Law in which certainly the participating clergy had been trained. There is often appeal to theologians such as St Alphonsus Liguori or more contemporary scholars such as the Jesuit priest, Janarius Bucceroni. From this we can see that the general level of theological education amongst the secular clergy was off a good standard. Secondly, it is often a current assumption that theological discussion during this period under the influence of manualism was quite static and somewhat monolithic. This view is clearly not the case as the minutes of the Liber Collationum show disagreements and dissent in regard to a variety of theological opinions, while being in faithful communion with magisterium of the Catholic Church. It is somewhat ironic that in contemporary theological discussion the question of doubt and probability as regards the theological certainty or otherwise of propositions is often not a matter for consideration and direct dissent to the magisterial teaching of the Church is common place. Thirdly, it is worth noting as regards Canon Law these conferences took place prior to the codification of the Pio-Benedictine Codex Iuris Canonici in 1917 and this is reflected in some of the discussion of matters relating to Canon Law. Finally, I am grateful to the Roman Catholic Diocese of Hexham and Newcastle who have deposited the Liber Collationum in the Tyne and Wear Archive as a public document. Gratitude is due also to the Chief Archivist and staff of The Tyne and Wear Archive for their assistance and helpfulness whilst I was undertaking this research.

Tenentur conventus ad episcopum suas casuum resolutiones, vel conclusiones, examinandas, et corriggendas, mittere. - [I. Conc. West., Dec. XXIV., No. viii.] The Secretary shall enter the minutes in a book. This book must be sent to the Bishop within 3 weeks after the last Conference of each year. [Rules for Eccles. Con. 3rd. Dioc. Syn., Ap. XI.,R. ii. Casus II Contritio in Sacramento Poenitentiae Albertus, peracta confessione, interrogatur a confessario quonam motivo ad dolendum de peccatis moveatur. Respondit poenitens, Doleo de peccatis, quia timeo, ne Deus me puniat in hac vita aerumnis, vel morte subitanea, et post mortem aeternis cruciatibus. Numquid, mi bone, ait confessarius, codum modo doluisti de peccatis in antecessum quando ad confitendum accedebas? -Affirmat Albertus. Quapropter judicat Confessarius invalidas fuisse illius confessiones, utpote amore divino destitutas et solo timore peractas. Quare jubat illium discedere absque absolutione, et se parare ad Confessionem generalem totius vitae instituendam.

Hinc quaeritur I. An attritio sufficiat? II. An, vel qualis amor in ea requiratur? III. An dolor ob poenas temporales sufficiat? IV. Quid de Casu? Solutio: R.ad I Quaes. Attritio sufficit, nec requiritur contritio perfecta ad justificationem in sacramento Poenitentiae. Ratio est: 1. Quia attritio est vera conversio ad Deum,et vesa aversio a peccato, et proinde gaudet omnibus conditionibus ad verum dolroem in definitione requisitis. 2. Quia certum est peccata interdum remitti per sacramentum poenitentiae; ad hoc enim a Christo institutum est, et ab ipso traditae sunt Apostolis et corum successoribus, sen Ecclesiae ministris, claves regni coelorum: at quia peccata numquam per Sacramentum delerentur, si contritio perfecta requireretur; poentitens enim semper ad Sacramentum accederet justifcatus, cum contritio perfecta semper justificet per se extra Sacramentum; et proinde nudum ministerium exerceret sacerdos, quod a Conc. Trid. damnatum est. Eruitur etiam ex verbis Conc. Trid. Sess. XIV., c.4, ubi attritionem disponere ad justificationem in Sacramento. Res ad 2 Quaes: Requiritur in attritione initium amoris, ut constat ex Trid. Conc. Sess. VI.,c.6 ubi dicit de illis qui se disponunt ad justificationem: Illum (Deum) tanquam fontem omnis justitae diligere incipiunt; sed in omni attritione exorta ex motivo supernaturali necessario includitur ille amor inchoativus, quia non potest esse supernaturalis, quin ad Deum impellat: non requiritur autem initium amoris, qui sit aliquis gradus, etiam remissus, caritatis perfectae. S. Lig. N. 140, ubi dicit esse moraliter certum. R. ad 3 Quaes. Affirm. Probabilius, modo motivum sit vere supernaturale. Ratio est, qui in hoc metu omnes conditiones verae attritions esse possunt, sed cum no n omnes de hoc conveniant, in praxi sententia opposita, ut tutior, tenenda est. - S. Lig. N. 443. R.ad4 Quaes. Plura in agendi ratione Confessarii reprehendenda, sunt: 1. Multo nimis praecipitanter judicavit insufficientem fuisse Alberti attritonem ex metu ghennae elicitam; bene potuit enim poenitens ille motivo supernaturali impulsus vere dolere, et sufficientem concipere attritionem in ordine ad justificationem in Sacramento obtinendam: debuisset igitur confessarius, antequam pronuntiaret confessiones fuisse invalidas, diligentur inquirere, utrum attrito Alberti fuerit Serviliter servilis, aut servilis tantum. In hoc ultimo casu confessiones iterandae non erant; cum validae essent, ut patet ex dictis. 2. Imprudentertem etiam statim declaravit confessarius praefatas confessiones fuisse invalidas ratione attritionis ex metu poenarum temporalium elicitae. Ratio est, quia ut dictum est, attritio probabilius valida est, si ex motivo supernaturali habita fuerit; licet autem in praxi tutius sit, dolorem excitare ex motivo poenarum post mortam subeundarum, attamen post factum, de obligatione iterandi confessions minime constat; ergo poenitens ad illud onus subeundum non est obligandus.

III De Subjecto Legis Robertus, sacerdos in galliam peregrinans, haec sibi statuit agendi principia:(1) Cum e propriis finibus et dioecesi exierit, ab ordinarii sui jurisdictione, necon a Provincialis Synodi decretis, liber ideo factus est. (2) Viator per regionem transitans ecclesiasticis ejus legibus haud subjicitur. QuocircaI. Neque jejunii nec abstinentiae dies, proprios dioecesis, ad quam pervenit, observat. II. Illos etiam praetermittit, qui suae dioecesis aut regionis sunt proprii, v.g. Feriae quatre et sextae per Adventum. Festa de obligatione pari ratione negligit omnia, &c. III. Senicis etiam ludis in theatro facile adest, quamvis suspensionis poena clericos it se gerentes mulctari sciat, jure tam provinciae suae, quam regionis, ubi moratur. IV. Abjicit item collare Romanum, barbam promittit, clericalem deponit habitum, &c. Quaeritur I. Quaenam leges viatorem obligent? Utrum territorii sui, an illus ubi sit loci teneatur legibus? II. An habita circumstantiarum ratione, Robertus ab auditione Missae, servando jejunio,&c, excusari valeat? III. Eine liceat, contra leges suae, et illius, ubi peregrinatur, provinciae, theatri spectaculis adesse? Nonne lex talibus argumentis labefacta rueret omnis? Si lex nulla existeret talia prohibens, nonne scandali ratione quominus fierent prohiberentur? IV. Quod vestitum, caeterumque roberti habitum quid dicendum attento Prov. Synod westmon. IV., Decreto XI.: Praecipimus ut quilibet sacerdos collare Romanum non solum cum ministerium sacrum exercet, sed semper ferat. (n13); Discernimus omnino servandum esse a viris ecclesiasticis morem Romae usitatum, non nutriendi capillios nec in genis, nec in mento (ib)? Obligetne decretum extra provinciam vagantes? Solutio: Laws are of 4 kinds, particular & general, local and personal. Particular & local laws do not bind beyond the territory of the lawgiver, cf, ex can. 2 de Constit. Universal laws unless otherwise dispensed by lawful custom or privildege, have force everywhere. I. 1. Personal laws. (2.) Universal laws that are in force where the traveller is staying, although he may be exempt from them by priviledge or otherwise in his own country. (3.) Particular local laws affecting ... contract or a law specifically made on account of travellers, or for some particular good, or need of the state. (4.) If trangression of the law caused scanda, or loss to persons belonging to the country where traveller is staying He is not bound by the historical laws of his own

diocese nor of the place where he is staying, except in the 4 case above. II. From form of particular laws (....Scandals) but not from general laws. III. (1.) Yes for as the laws are concerned . (2.)No: for the laws still have their full force in regard to those for who they were made. (3.) Already answered vide 1. 4. Where the law - no prohibition. Scandal might be a reason why such things should not be done. IV. Answer already implied in the question. General laws and customs must be observed in all places except when abrogated by particular priviledges or, custom. Particular laws do not bind outside the province & jursidiction of the particular legislator.

IV De Officio Confessarii Excipit sacerdos quis confessiones nonnisi annuas quorumdam qui solummodo in die Paschae una cum suis communicare solent. Spreto Sacerdotis consilio non alio quovis die ad confitendum accedunt nisi in sabato, vel etiam in ipso die Paschae, quam ob causam haud sine infamia absolutio eis denegari aut differi potest. I. Confitetur Engelbertus saepre se ex consuetudine erumpere in imprecationes per se graves contra filios aliosque etiam ex animo optans mala quae imprecatur item se missam semel vel bis in mense ex mera socardia neglexisse. Agnoscit rem ita se habuisse praeterito quolibet amo, seque post absolutionem nunquam rem in mentum rursum revocasse. II. Joculus fere semper fit ebrius semel in quaque hebdomada, qua Sabato vesperi cum amicis in cauponam se conferre solet. Hunc ilocum conveniendi fugere nequit, quia socii sodalitatis (anglice club), cui nomen ipse dederat, omnes ibi conveniunt, insuper merces in singulas hebdomadas solvendae ille tradi solent. Promittit vero se nunquam post hac in excessum potaturum. Pauci hujus generis quibus absolutio denegata erat aut dilata, missionem proxime futurum expectant, et dum sacra exercitia geruntur, concione interdum casu audita, confitendum adeunt. Missionarius libentissimo animo eos excipit, verbis sapientissimis eos manet, media, ad proposita in melius exequenda, indicat, sicqu absolutos dimittit. Illi vero postea redeunt ad peccata vix relicta et ad solam annuam confessionem. 1. Nomnibus Ocasionarii, recidivi, Consuetudinarii, quae intelliguntur? 2. Quandonam deneganda est absolutio personis in quavis occasione proxima versatis? 3. An unquam differi debet absolutio? Huic si affirmatur, quaeritur quibus debet negari, quibus differi? Quae sunt perpenda ad remedia hujusmodi apte ad hibenda? IV. Qualia doloris signa ad prudenter absolvendum repetidebent1. In cau versantis- in occasione proxima necessaria in praesenti? 2. In casu recidivi ex fragilitate intrinseca?

V. An eadem vel alia agendi regula tenenda est cum occasionariis et recidivis in peccata gravi contr aliud quodvis praeceptum? Respondio arugumentis nitatur. VI. In locis ubi missiones crebro praedicantur, et quidem fere ab issdem missionariss, quale remedium suggeri potest contra usum coram qui e missione commodum faciunt ad sacramenta capienda sine ulla vita emendatione? Solutio: 1. Occassionarius one in proximate occasion of sin, consuetudinarius, one who by repeated acts of sin has acquired the propensity to do it. Recidivus, one who falls back into the same sin after confession. 2. Whenever he refuses to make the proximate danger of sin remote, when the occasion is necessary -or refuse to abandon the proximate occasion when it is voluntary. 3. Yes those who give no signs of sorrow, who refuse to put away hatred and ill will, to restore ill gotten goods if they are able to leave the proximate occasion of sin, to amend their lives and abandon their sins who are giving public scandal and refuses it, or whose sins are reserved. 2. Deferred to those who can restore ill gotten goods till they have done so those in present prox occasion of sin till they have quitted it those who are ignorant of essential truths. IV. 1. If he confesses his sins for the first time and shows ordinary signs of sorrow and promises to remove the occasion he may be absolved if he relapses through not having kept his promise and there be at least a moral necessity for giving absolution extraordinary sign of sorrow are needed. If he confesses the sins for the first time, ordinary sign suffice for absolution accompanied with a promise to use means preservablely if he has little or no improvement afterwards extraordinary signs required if notable improvement, with ordinary signs, let him be encouraged and absolved. 2. In casu recidivi ex fragilitate intrinseca. If extraordinary signs are not visible ( and the Rev. Proponent thinks they usually will be) let him be absolved though he show ordinary sign of sorrow. V. As to those in proximate occasion of sin, yes with this difference greater sign of sorrow and firmer determination should be required from those who fall into outward sins of impurity than those who fall in sins against any other virtue, greater precautions being needed. As to those who relapse into inward sins against purity, all other things being equal, a greater facility in absolving should be used than in cases of relapses into other sins, because for the former there seems to be no remedy except frequent use of the Sacraments of Penance and Holy Eucharist. VI. Change of Missionaries and the agreement then to delay absolution in these cases until amendment is made.

V De Ritu Servando in Expositione, et Benedictione SS. Sacramenti.

Perlegantur a Rev. Dom. Casum Proponenti, et Anglice explanetur rubric , quae in Sacramneti Sanctissimi Expositione et Benedictione servari debent. Bene etiam perspecta habeat, et ad quaestiones infra positas comparata proferat responsa. QuaeriturI. An remanente SS. Sacramneto in Ciborio liceat cum eo impertiri Benedictionem? Si tamen licet, quali modo ritus mutari debeat? II. Utrum prohibeatur absque ministris et acolythis SS. Sacramenti Benedictionis ritum perficere? III. An ad alias etiam orationes extendere valeas illiam facultatem (vide pag. 9 et non 6) preces novendiales, vulgari lingua recitandi concessam? IV. Quomodo interpretanda sint illia verba juxta regulam quae inter ritus Benedictionis rubricas (vide pag. 8, not. 4) inveniuntur? Semperne vetent, ritum peragendi prsbytero, ne sacri ministri dalmaticis induantur? V. Liceatne Sacerodoti ritum praefatum peragere, quandocunque devotione commoveatur. Hac die, quisque Missionarius, veteribus sacris Oleis combustis, secum afferat ad conventum vascula nitida ac munda, posito inibi novo bombacio, ut Olea Feria V. in Coena Domini consecrata accipiat. I. We are allowed without leave, observing the rites, it must stand in the tabernacle during the time. II. Yes, except in convents. III. Not unless ordered by authority. IV. If we have them they must be in surplices, except on very rare occassions. V. Little yes- solemn no. VI De Impedimento Clandestinitatis Joannes et Matilda, domicilium habentes in dioecesi Corcagiensi nec alibi, in Angliam transeunt, ubi statim formam matrimonii peragunt coram officiali civili, et inde ad praedictam dioecsim redeunt ubi cohabitant conjugati sed a patria odio vulgari effugere coacti denuo in Angliam recurrunt animo idem manendi. Paucis a reditu hebdomadis elapsis, exorta contentione et rixa. Joannes mulierem derelinquit, et paulo postea alterum ritu debito ducit. Unde Quaeritur I. Quid sit impedimentum clandestinitatis? II. An decretum Tametsi ubique hibernia sit rite publicata? III. An in Anglia matrimonium contrahentes non praesente presbytero rei habendi sint gravis peccati? IV. An matrimonium civileinvalidum, copula sequente, in verum matrimonium possit transire? V. An Joannes valido matrimonio junctus sit cum Matilda.

I. Clandestinity is an impediment to the vaild contract of marriage imposed by the church to prevent many abuses: it consists in two persons attempting to form a contract of marriage without the presence of the parish priest (or his delegate, or one delegated by the ordinary and two witnesses, who must be of the use of reason.) the impediment of clendestinity only avails where the Tridentine Decree Tametsi has been promulgated. II. Since Januay 1828 the decree Tametsi has been binding everywher in Ireland. Pius VI in 1785 decreed clandestine marriage in Ireland to be vaild, except where parties were catholic. III. In England where the impediment of clandestinity does not hold to contract a marriage with the presence of is an act unlawful............... IV. An invalid civil marriage, may, copula sequente, may afterwards become a true marriage. For if two persons in this country live together cum intentione mariali they are truly married. There has in recent times been some special legislation on this matter: the conference not knowing what that legislation is could only answer this question in light of past teaching. The new enactment may completely modify the above answer. V. John and Matilda crossed over to england in foundem legis, and therefore their first contract was invalid. When they came to England a second time they cam cum intentione mariendi, and the majority of the conference were of the opinion that they now lived together cum intentione maritali, their intenion being sufficiently clear from their former attempt at marriage in which case John could not leave Matilda and marry another. Some members of the conference were of the opposite opinion & thought that in the absence of an explicit and formal renewal of their consent they were not married, but were living in concubinage, in which case John's marriage with another woman was valid.

VII De Applicatione Missae I. Application of Mass is necessary and must be actual and explicit at some time or other but after that an habitual intention is sufficient and may be implicitly determined. II. Application must be made before consecration of second species: this is a probable opinion & may be followed it should of course be made before mass or at least before the momento vivorium. III. Majority of conference was in favour of the rectitude of the actions of Caius.

VIII

Pro Quibusmam Missae Sacrificium Offere Possit. I. Since the Mass is the same sacrifice as that of the Cross it can be offered for all for whom that cross was offered: but as the application of the mass in some respects is in the power of the church, she can as far as it is in its power forbid it to be applied as a public act performed in her name, this she does in the case of an excommunicantes vitandus, however, if a priest wishes to say Mass for such he must do so privatlely and proprio nomine and not nomine ecclesiae. II. Some do not admit this and say that it is not lawful at all to say mass for an excommunicatus vitandus but the majority of the confernce has no formal view. With this exception then mass can be offered: 1. Pro Viatoribus: as an impecatory sacrifice. 2. Pro fidelibus defunctis: expiatory. 3. Pro Beatis: Eucharistic 2. ...........said Mass for 1. an infidel of good life who died fearing God. 2. A Lutheran who gave probable signs of good faith & who died in the grace of God. 3. For an excommunicatus vitandus who gave undoubted sign of penitence, but whose death was so sudden that he could not be absolved. There was not doubt in the conference regarding the lawfulness of saying Mass in 1 and 2 as was a consequence of the difference of opinion as to the lawfulness of saying mass for an excommunicantus vitandus, the Rev proponet maintained that tilius was wrong in 3. but the majority of the conference held that he was quite right in saying the Mass. Sabelli even says that an excommunicatus vitandus may receive Xtum even without permission if he showed signs of repentance. IV. As to the mention of the name & saying of the Missa de requiem, this again was contraverted but the majority again held that he was correct in doing so, as a requiem Mass is no more public than any other Mass and its mentioning names in the special prayers is even less public than the Mass itself. Though Genievel says that the special prayes are meant only for the faithful. V. The reason given by Tilius that the Mass may be offered for all whom the sacrifice of the cross was offered no modification given in the answer the first question.

IX

De Materia Remota Sacramenti Poenitentiae I. Necessary remote matter: all mortal sins committed after Baptism and which have not been directly absolved. Sufficient and free matter. (Bucceroni 666) II. Sins confessed in general: such confession is always valid even outside of necessity (speaking only of course of specific matter.) Regarding the lawfulness of it: outside of necessity it is controversial. But probably it is lawful, because granting the validity of a sacrament, its unlawfulness can only spring from a positive divine law; and that this is nothing of the sort here. Is clear from the Council of trent (Sess 14.c.50: according to which the divine precept of explaining sins as to number and species does not bind except for grave sins not yet remitted by the power of the keys: when grave sins are wanting there is no obligation of accusing oneself of particular sins or stating number or species. III. Must the confessor absolve one who does not bring necessary matter but only free and certain matter. Yes: because on the one hand a penitent rightly disposed having made his confession, has acquired the right to absolution on the other hand the confessor cannot refuse or bestow absolution according to his own sweet will and thus deprive the penitent of those spiritual blessings which accrue for absolution. (Bucceroni &.........) IV. If a person only brings doubtful matter, he should be absolved conditionally: certainly if he has been absent from confession for a long time, he should not be sent away without conditional absolution. If he wishes to absolve absolutely, confessor must gat certain matter from the penitents past life. The penitent has acquired no right to absolution as he has confessed no certain matter and therefore there is no fault if the confessor sends him away with his blessing. V. The boy in the case confesses a lot of doubtful matter, for which he cannot be absolved absolutely: but in addition he also mentions the sins of his past life in general and we have already shown that on this account he can be absolved validly and lawfully.

X De Jubilaeo I. Suspension of indulgences: During Holy Year indulgences both plenary and partial for the living (not for the dead) are suspended with a few exceptions. They are not suspended during the extension because the reason of the suspension is gone; they are suspended during the Holy Year in order to induce the faithful to go to Rome. II. State of Grace: The last work, whatever it may be, must be performed in a state of grace: because for all intents and purposes the indulgence is attached to the last work. It is therfore recommended to make Holy Communion the last work. The special prayers are ordered according to Genical Bucceroni: they

must be vocal, a general attention to the Pope's intention is sufficient. III. If a person has made his confession & communion & still has some visits to make and before he completes them falls into mortal sin, he must at least go again to confession before he makes a visit. IV. Jubilee Indulgence may be gained only once: by special permission a person having gained it in Rome last year may gain it once again elswhere during the year. Priviledges: A person may enjoy them as often as necessary provided he is trying to gain the Jubilee: once he has completed the prescribed works, he cannot the privileges any longer. V. In Foro Externo: a priest may commute the visits and also Holy Communion in case of Children who have not made 1st Communion. In Foro Interno: everything else (not prayers for the Pope's intention or Holy Communion. VI. Confession cannot be commuted, there is no other safeguard for a state of grace. Prescribed prayers cannot be commuted. Deaf Mutes: Confession and Communion still remain necessary and some sort of understanding regarding the object of the visits and prayers. Dying: if they have made their Confession and communion with the intention of gaining the Jubilee & have prayed for the Pope's intentions and if no other work is possible then they can gain the Jubilee. XI Casum de neau actus contritionis cum confessione. I. Contrition may certainly be elicited some time before confession provided it be not retracted by any fashion and has a moral union with the Sacramental union. Regarding what may be the exact length of time, the conference agreed with S. Alphonsus that it could not be determined. Some theologians hold that since the Sacrament of Penance is a tribunal, there may be as much interval between the parts of this sacred tribunal as there are between the parts of a civil tribunal; others may consider this view a bad one, but still they admit that there is no strict obligation of renewing an act of sorrow made some days before confession provided in the meantime that sorrow is shown e.g. by his avoiding the occasion of sin. There is therefore plently of .... to settle the scrupulous. II. The confer on this point was of one mind though their their views were expressed in different ways; and in effect held that the sorrow needed not be especially referred to confession e.g. if as the result of a sorrow or a meditation on the eternal truths or the person was moved to contrition from sin without actually advancing to confession and afterwards being moved by a desire for pardon goes to confession, no one would deny that he was well disposed for absolution. Therefore it is sufficient if between the sorrow and the confession there be an implicit or virtual relation, and it is not foolish to hold that when there is any real sorrow for sin a Catholic whether he adverts to it or not implicitly at least refers it to ..... confession. III. Regarding the first confession of Marcus the conference with one

exception thought it was valid; it is true that between his sorrow & his confession he remembered a mortal sin & did not renew his contrition, still as his sorrow must be presumed to have been real and therefore universal, this forgotten sin was implicitly included in it & therefore rested on the same ground as his other sins. The one dissenting member thought that if all the rememberd sins were venial that perhaps his motives for contrition might not have been strong enough for the remission of mortal sin & that therefore since he did not elicit an act of contrition suitable to mortal sin when it was remembered, his confession was invalid. The second confession was also considered quite valid for reasons given in the answer to the second question. It is very hard to conceive a Catholic making a real act of contrition without the implicit idea of confession. IV. What should Marcus do? There was no difference of opinion as to the advice to be given to Marcus; since ante factum the ... .. must be followed he should be recommended to renew his contrition in order to avoid any possible chance of the integrity of the Sacrament being impaired. If however it is post factum and Marcus comes and accuses himself of having made his confession in the manner described then he is not to be disquieted but must be allowed the benefit of the probable and safe opinion.

Appendix: Index of Theological Conferences contained in the Liber Collationum Communio in Sacris cum hearetias De Sigillo De Residencia De Ordine Ministrandi Sacra. Extremae Unctionis De Visitatione et Cura Infirmorum De Imprecationibud Juramentis De Communione Imfirmatorum et de Modo Impert Benedictionis Apostolicae a Aricular Mortis Tyrannis Lapsed Catholics Dogma De Cooperatione in Damnum Proximi Furtum Liber Status Animarum Council of Westminster Adoranda et Humanitas Xti De Impedimento Criminis De Missa Privata Defunctorum Honestas Recreationis De Scholis De Sigillo De Officio Divino De Officio Confessarii De Impedimentis Clandestinitatis Quaestio Liturgica de Officii Sabati Sancti De Missae Rubricus De Ordine Diurno De Subjecto Legis De Festorum Observatia De Ritu Servando in Expositione, et Benedictione SS. Sacramenti De Divortio A Thoro et Habitatione De Scholis De Impedimenti Clandestinitatis Quaestio Liturgica de Officio Sabbati Sancto De Praecepto Charitatis erga Proximi De Virtute Religionis, Festo Titulare Quaestion Liturgica De Applicatione Missae De Jubileo De Materia Remota Sacramenti Poenitentiate. Casum de neau actus contritionis cum confessione.

Notes