(e) Omission of profession of faith, when it is not obligatory, is not a denial of faith; for no one is bound to make known his affairs and convictions to every acquaintance. Example: t.i.tus works in an office where most of the clerks are non-Catholics. But no one ever speaks about religion, and hence it is not known that he is a Catholic.
944. Dangers of Profession of Unbelief.--The princ.i.p.al dangers of making external profession of false religion, if not of losing faith itself, are the following: (a) membership in forbidden societies; (b) communication in sectarian services; (c) coperation in activities whose tendency or principles are erroneous.
945. Forbidden Societies.--Societies are forbidden by the Church when they are intrinsically or extrinsically evil. (a) A society is intrinsically evil, when it has an evil purpose, or uses evil means to obtain even an honest end. Thus, societies or parties that conspire against Church or State, or that seek to undermine Christian doctrines or morals, have an evil purpose; while those that demand absolute secrecy or oaths of blind obedience to unknown persons, that favor cremation, use a sectarian ritual, promote evil literature, etc., are employing evil means, no matter what may be the end in view. (b) A society is extrinsically evil, when its end and means are good, but membership in it is dangerous to faith or morals on account of circ.u.mstances (e.g., on account of the bad type of individuals who make up the society or control it).
946. The Code (Canon 684) mentions the following kinds of societies as banned for Catholics:
(a) secret societies, that is, those which demand of members that certain things which the society considers secrets be told absolutely to no one outside the society, or certain degrees of the society, not even to those who may legitimately inquire about them, such as the bishop or civil superior in the external forum, parents with regard to their children not emanc.i.p.ated, pastors and confessors in the internal forum. Those societies are also secret which demand blind and absolute obedience to unknown leaders;
(b) condemned societies, that is, such as have been censured by the Church, or simply forbidden. Canon 2335 decrees _ipso facto_ excommunication reserved to the Holy See against all those who join Masonic or similar a.s.sociations which plot against the Church or lawful civil authority. Among the societies forbidden without censure are: various Biblical societies, societies for the promotion of cremation, the Knights of Pythias, the Odd Fellows, the Sons of Temperance, the Independent Order of Good Templars, Theosophical societies, the Y.M.C.A. Female societies affiliated with these are also condemned, since they are branches of the main society--for example, the Rebeccas, the Eastern Star, the Pythian Sisters.
Worthy of detailed consideration is the condemnation of the Communist Party and the penalties attached to membership in, or defense, or propagation of the Party. The following questions were asked of the Holy Office:
1. Whether it is licit to join the Communist Party or to favor it.
Reply: In the negative; for Communism is materialistic and anti-Christian; and the leaders of the Communists, although they sometimes verbally profess that they are not attacking religion, in fact, nevertheless, by doctrine and action show themselves to be enemies of G.o.d and of the true religion and the Church of Christ.
2. Whether it is licit to publish, propagate, or read books, periodicals, daily papers, or sheets which promote the doctrine or action of Communists, or to write in them.
Reply: In the negative: for they are forbidden _ipso iure_ (see Canon 1399).
3. Whether the faithful who knowingly and freely do the acts mentioned in 1 and 2 can be admitted to the sacraments.
Reply: In the negative, according to the ordinary principles governing the refusal of the sacraments to those who are not properly disposed.
4. Whether the faithful who profess the materialistic and anti-Christian doctrine of Communists, and especially those who defend or propagate it, incur _ipso facto_ as apostates from the Catholic faith the excommunication specially reserved to the Holy See.
Reply: In the affirmative (Decree of the Holy Office, July 1, 1949).
The sanction of excommunication specially reserved to the Holy See was imposed also upon those who teach boys and girls in a.s.sociations set up by the Communists to imbue youth with principles and training which are materialistic and contrary to Christian morality and faith. The a.s.sociations themselves are subject to the sanctions of the decree of July 1, 1949. Moreover parents or guardians who send their children to such a.s.sociations, and the children themselves, as long as they have part in these a.s.sociations, cannot be admitted to the reception of the sacraments (Monitum of the Holy Office, July 28, 1950).
(c) seditious societies, that is, those organizations, even though not secret, which aim at the overthrow of family and property rights;
(d) suspect societies, that is, those whose principles or methods have the appearance of being unsound. On January 11, 1951 the Holy Office in response to the question: "Whether Catholics may join the "Rotary Club"?" issued the following decree: "It is not licit for clerics to join the a.s.sociation "Rotary Club" or to be present at its meetings; the laypeople are to be urged to preserve the prescript of Canon 684."
The decree seems to have taken many English-speaking people by surprise, one paper describing it as "a bewildering doc.u.ment." The surprise flowed from personal experience of Rotary Clubs as social clubs dedicated to bonhomie and community improvement. Nevertheless, the decree was in accord with the general trend of Church policy in regard to undenominational societies. They are not approved; they are not condemned as Masonry has been condemned. What is their position?
The response that layfolk are to be exhorted to observe Canon 684 is indicative of the att.i.tude of the Church in regard to such societies.
The canon instructs them to "beware of secret, condemned, seditious and suspect societies." Since Rotary Clubs are seldom considered to be secret and never as condemned nor as seditious, the implication is that they are suspect. Such was the interpretation of the decree given in the _Osservatore Romano_ of Jan. 27, 1951.
In regard to clerics, the effect of the decree was to make illicit what was formerly simply inexpedient; for the Sacred Consistory had replied on February 4th, 1929, that it was not expedient for Ordinaries to permit clerics to join Rotary Clubs, or to take part in their meetings.
Moreover, as the _Osservatore_ article indicates, the prohibition is limited to meetings of members only and does not extend to meetings at which non-members may be present, provided the purpose of such meetings befits priestly activity.
The exhortation to layfolk in regard to "Rotary" simply reaffirms the Church"s general att.i.tude to all secular a.s.sociations. As early as November 5, 1920 the Holy Office, referring specifically to Y.M.C.A., warned the Ordinaries that the note of "suspicion" attaches to all secular societies. Their efforts to promote good works and good moral standards independent of religious authority tend to foster the spirit of religious indifferentism and moral naturalism. Both the Spanish hierarchy (1929) and the Dutch hierarchy (1930) have so judged Rotary.
However, the degree of suspicion to be attached to each Rotary Club is a question of fact to be determined in specific instances by the proper local Ordinary. Where evidence of suspicion is available, exhortatious not to join the clubs must be made; in the lack of such evidence, the ordinaries may maintain discreet silence.
(e) societies that aim to elude the lawful vigilance of religious authority.
947. The following organizations fall under the censure against Masonic societies:
(a) all varieties and degrees of Freemasonry, for all the Masonic sects are included in the Canon. The fact that American, English and Irish Masons have many excellent individuals in their ranks, and lack the irreligious and revolutionary character of the Masonry of Continental Europe or Latin countries, does not exempt them from the censure.
(b) all organizations similar to Masonry, that is, secret societies that conspire against lawful authority. Such are societies like the Carbonari, the Fenians, anarchists and nihilists.
948. The sin committed by membership in forbidden societies is grave, since the purpose of the law--viz., the safeguarding of faith against serious danger--is itself grave. Such membership is interpreted also as a profession of false religion, when one joins oneself to a body which in its branches or degrees has a false creed of its own. (a) Even though the branch or degree to which one belongs does not require a.s.sent to such a creed, membership expresses a fellowship with those who do accept it; (b) similarly, partic.i.p.ation in the ritual of the lodges is a communication in ceremonies expressive of false religion; for, though their externals may appear good or even Christian, the internal meaning known to the adepts is anti-Catholic or anti-Christian.
949. Absolution of Those Who Belong to Forbidden Societies.--(a) The sin cannot be absolved unless there is repentance, and hence absolution cannot be granted those who without sufficient reason refuse to withdraw from membership, or who refuse to discontinue partic.i.p.ation in false rites.
(b) The excommunication is not incurred by those who joined forbidden societies in ignorance of the law or of the penalty, provided the ignorance was not cra.s.s or supine. If the censure was actually incurred, the mode of absolution will depend on the nature of the case: if the case is occult (i.e., if it is not known and not likely to become known that the penitent belonged to a society forbidden under pain of excommunication), the Ordinary may absolve or grant faculties to absolve (Canon 2237); if the case is a public one, and it would be very inconvenient to await faculties from Rome, absolution is given under the condition of recourse to the proper authority within a month (Canon 2254). Many Ordinaries have by Indult faculties to absolve members of secret societies.
950. Nominal membership and temporary attendance at meetings may be permitted as an exception when there are sufficient reasons.
(a) Nominal membership means that one leaves one"s name on the roster of the society and continues to pay its a.s.sessments, but does not communicate with the society or attend its meetings. In 1896 the Holy Office replied to the American Bishops that this kind of membership in the Odd Fellows, Sons of Temperance and Knights of Pythias might be permitted under certain conditions, if there was a sufficient reason (viz., that grave material loss would be incurred by withdrawal). (b) Temporary attendance at meetings means that for a short time, and not for longer than absolutely necessary, one is present at gatherings of the society, but takes no active part in its false cult.
951. The following conditions were laid down for permission of nominal membership in the Odd Fellows, Sons of Temperance, etc.: (a) that the penitent joined the society in good faith, before knowing that it was condemned; (b) that there be no danger of scandal, or that it be removed by the declaration that membership is only nominal and only for the purpose of avoiding temporal losses; (c) that there be no danger of perversion of the party himself or of his family, in case of sickness or of death, and no danger of a non-Catholic funeral.
952. Procedure of the confessor with a penitent who has incurred excommunication on account of membership in the Masons or other like society should be as follows: (a) the faculty to absolve must be obtained (see 949), (b) the following promises must be exacted from the penitent--that he will withdraw entirely from the sect and that he will repair, as well as he can, the scandal he may have caused; (c) the penitent must be required to renounce the sect, at least in the presence of the confessor, and to deliver over to him the books, ma.n.u.scripts, insignia, and other objects that are distinctive of it (the confessor should give these objects to the Ordinary as soon as he prudently can, but, if grave reasons prevent this, he should burn them); (d) a salutary penance should be given and frequent confession urged.
953. Procedure of the confessor with a penitent who belongs to the Odd Fellows or other society forbidden by name, but without censure, should be as follows: (a) if the penitent is contrite and promises to leave the society, he can be absolved without special faculties; (b) if the penitent is contrite but wishes to retain nominal membership, the case must be referred to the Archbishop of the Province or to the Apostolic Delegate; (c) if the penitent wishes to retain full membership, he is not repentant and cannot be absolved.
954. Procedure of the confessor with a penitent who belongs to a society not condemned by name, but which the confessor himself regards as evil should be as follows: (a) if the confessor is certain that the society is one of those condemned implicitly by the Church, because it exacts inviolable secrecy or blind obedience to its leaders, or has Masonic characteristics, etc., he should treat it in the same way as the societies condemned by name; (b) if the confessor is certain that the society is condemned by natural law for the penitent before him (e.g., on account of the evil a.s.sociates and moral dangers it contains), he should treat it as any other occasion of sin, but it should be noted that no priest or local Ordinary has authority to condemn publicly and by name any society not condemned by the Church; (c) if the confessor is in doubt, he should proceed according to the rules for an uncertain conscience (see 678, 679, 742), and for the prudent administration of the Sacraments (see Vol. II).
955. As one of the chief remedies against evil societies is the formation of Catholic societies, the Code (Canon 684) praises those of the faithful who enroll as members in a.s.sociations established or recommended by the Church. Catholic societies distinct from religious Orders or Congregations are of two kinds.
(a) Distinctly religious societies are those inst.i.tuted for the purpose of promoting a more Christian life among their members, or of fostering works of piety and charity, or of contributing to the solemnity of public worship. Such are the Secular Third Orders, Confraternities of the Blessed Sacrament and of Christian Doctrine, and other pious unions.
(b) Societies that are not distinctly religious, but whose membership and spirit are Catholic, are of many kinds. Such are the Knights of Columbus, Ancient Order of Hibernians, Catholic Daughters of America, Volksverein, Young Men"s Inst.i.tute, etc.
956. Communication in Worship.--Communication with non-Catholics (as was said above in 882) is either religious or non-religious. It is clear that communication in non-religious matters does not contain a profession of error, but the same cannot be said of communication in religious services, since these are not only acts of worship, but also expressions of faith in the creed of a certain religion. We must distinguish, however, between private and public communication.
(a) Communication is private, when a Catholic and non-Catholic offer together the Lord"s Prayer or other similar prayer as a private devotion, not as an act of official worship. Private devotion is not the expression of a sectarian creed, and, if there is nothing false in it and no danger of scandal or perversion from communication between Catholic and non-Catholic in such devotion, this kind of communication is not unlawful. In the following paragraphs there will be question of public communication.
(b) Communication is public, when the rites performed are the official services of the Catholic Church or of some non-Catholic sect (e.g., the Ma.s.s, the Lord"s Supper of the Lutherans, the Evensong of the Anglicans, the prayer-meeting of other sects). Thus, public communication takes place either when non-Catholics take part in Catholic worship, or Catholics take part in non-Catholic worship.
957. Partic.i.p.ation of non-Catholics in Catholic services is either by mere presence, or by reception or performance of Catholic rites.
(a) Mere presence consists in a purely material attendance at a service, as when non-Catholics a.s.sist at Ma.s.s and sit, rise and kneel with the congregation or remain seated throughout. There is no objection whatever to this kind of partic.i.p.ation; on the contrary, non-Catholics should be invited to Catholic sermons and services, and made to feel welcome, for in what better way can the divine command of working for their conversion be complied with? Only excommunicated persons are excluded from the offices of the Church (Canon 2269, 1).
It is also allowed that Catholic bishops and clergy accompany a non-Catholic ruler to the church, and a.s.sign him and his escort an honorable place therein.
(b) Reception of Catholic rites is had when non-Catholics, without performing any liturgical function, receive some spiritual favor through the rites of the Church, as when a non-Catholic receives a priest"s blessing.
(c) Performance of Catholic rites exists when a non-Catholic exercises some office in a liturgical function of the Catholic Church, as when a Protestant acts as sponsor at a Catholic Baptism.
958. Cases of reception of Catholic rites by non-Catholics permitted by law are the following:
(a) Reception of Sacramentals.--Since the purpose of these rites and objects is to implore graces and temporal favors with a view to the illumination and salvation of the recipient, and since our Lord Himself blessed and cured even the pagans, the Church permits blessings and exorcisms to be conferred on non-Catholics (Canons 1149, 1152).
Similarly, blessed candles, palms, ashes and other real sacramentals may be given to them. Examples: The Church has permitted priests to visit the homes of Mohammedans to bless and pray over the sick, and also to bless the houses of schismatics, provided they were summoned and avoided all communication in prayer.
(b) Reception of Sacraments.-Since it is possible that the salvation of a dying person may depend on absolution, good moralists, relying on decisions of Roman Congregations, hold that conditional absolution may be given to a heretic or schismatic who is dying and unconscious, or even to one such who is dying and conscious, provided he is in good faith and contrite, and danger of scandal has been removed.