THEOLOGY
587
THEOLOGY
power to forgive sins, a power clearly indicated in
the Bible in the words with which Christ instituted
this sacrament (John, xx, 23). Moreover, this power
is abundantly attested both by the patristic belief
in the Church's power of the Keys and by the history
of the ancient penitential system. As at the time of
Montanism and Novatianism it was a question of
vindicating the universality of this power, so nowa-
days it is a matter of defending!: its absolute necessity
and its judicial form against the attaoks of Protes-
tantism. These three qualities manifest at the same
time the intrinsic nature and the essence of the Sacra-
ment of Penance. The universality of the power
to forgive sins means that all sins without exception,
supposing, of coiu'se, contrition for the same, can be
remitted in this sacrament. Owing to its absolute
necessity and its judicial form, however, the sacra-
ment really becomes a tribunal of penance in which
the penitent is at once plaintiff, defendant, and wit-
ness, while the priest acts as judge. The matter of
the sacrament consists in the three acts of the peni-
tent: contrition, confession, and satisfaction, while
the priestly absolution is its form. To act as judge
in the Sacrament of Penance, the confessor needs
more than priestly ordination: he must also have
jurisdiction, which may be restricted more or less
by the ecclesiastical superiors. As the validity of
this sacrament, unlike that of the others, depends
essentially on the worthiness of its reception, great
attention must be paid to the acts of the penitent.
Most important of all is contrition with the purpose
of amendment, containing, as it does, the virtue of
penance. The opinion, held by many of the early
Scholastics, that perfect contrition is required for
the validity of the absolution, is quite irreconcilable
with the ex. opere npcrain efficacy of the sacrament;
for sorrow, springing from the motive of perfect
love, suffices of itself to free the sinner from all guilt,
quite antecedent to, and apart from, the sacrament,
though not indeed without a certain relation to it.
According to the mind of the Council of Trent, imper-
fect contrition (attrition^ even when actuated by
the fear of hell, is sufficient for tlie validity of the
sacrament, though we should, of course, strive to
call in nobler motives. Therefore the addition of a
formal carilas inUialis to attrition, as the Contri-
tionists of to-day demand for the validity of absolu-
tion, is superfluous, at least so far as validity is
concerned. The contrite confession, which is the
second act of the penitent, manifests the interior
sorrow and the readiness to do penance by a visible,
outward sign, the matter of the sacrament. Since
the Reformers rejected the Sacrament of Penance,
great care must be bestowed upon the Biblical and
patristic proof of its existence and its necessity.
The required satisfaction, the third act of the peni-
tent, is fulfilled in the penances (prayers, fasting,
alms) which, according to the present custom of
the Church, are imposed by the confessor immediately
before the absolution. The actual fulfilment of such
penances is not essential to the validity of the sacra-
ment, but belongs rather to its integrity. The
Church's oxtra-sacramental remi.ssion of punishment
due to sin is called indulgence. This power of
granting indulgences, both for the living and the
dead, is included in the power of the Keys committed
to the Church by Christ.
Extreme Unction may be considered as the com- plement of the Sacrament of Penance, ina.smuch as it can take the place of the latter in case sacramental confession is impossible to one w-ho is unconscious and dangerously ill.
While the five sacraments of which we have treated so far were instituted for the welfare of the individual, the la.st two, Holy Orders and Matrimony, aim rather at the well-being of human society in general. The Sacrament of Holy Orders is composed of various
grades, of which those of bishop, priest, and deacon
are certainly of a sacramental nature, whereas that
of subdeacon and the four minor orders are most
probably due to ecclesiastical institution. The
decision depends on whether or no the presentation
of the instruments is essential for the validity of
ordination. In the case of the subdiaconate and the
minor orders this presentation indeed occurs, but
without the simultaneous imposition of hands. The
common opinion prevalent to-day holds that the
imposition of hands, together with the invocation
of the Holy Ghost, is the sole matter and form of
this sacrament. And since this latter obtains only
in the case of the consecration of a bishop, priest,
or deacon, the conclusion is drawn that only the
three hierarchical grades or orders confer ex opere
operato the sacramental grace, the sacramental char-
acter, and the corresponding powers. The ordinary
minister of all orders, even those of a non-sacramental
character, is the bishop. But the pope may delegate
an ordinary priest to ordain a subdeacon, lector,
exorcist, acolyte, or ostiarius. Beginning with the
subdiaconate, which was not raised to the rank of a
major order until the Middle Ages, celibacy and the
recitation of the Breviary are of obligation.
Three disciplines treat the Sacrament of Matri- mony: dogmatic theology, moral theology, and canon law. Dogmatic theology leads the way, and proves from the sources of faith not merely the sacramental nature of Christian marriage, but also its essential unity and indissolubility. In the case of a con- summated marriage between Christians the marriage bond is absolutely indissoluble; but where there is question of a con.summatcd marriage between pagans the bond may be dissolved if one of the parties is converted to the Faith, and if the other conditions of what is known as the "Pauline Privilege" are fulfilled. The bond of a non-consummated marriage between Christians may be dissolved in two cases: when one of the parties concerned makes the solemn profession of religious vows, or when the pope, for weighty reasons, dis.solves such a marriage. Fi- nally, the grounds of the Church's power to estabhsh diriment impediments are discussed and thoroughly proved.
(v) Eschatology (De novissimis). — The final trea- tise of dogmatic theology has to do with the four last things. According as we consider either the indi- vidual or mankind in general, there is seen to be a double consummation of all things. For the indi- vidual the last things arc death and the particular judgment, to which corresponds, as his final state and condition, either heaven or hell. The consummation of the human race on doomsday will be preceded by certain indications of the impending disaster, right after which will occur the resurrection of the dead and the general judgment. As for the opinion that there will be a glorious reign of Christ upon earth for a thousand years previous to the final end of all things, suffice it to remark that there is not the slightest foundation for it in revelation, and even a moderate form of Chiliasm must be rejected aa untenable.
Definition and Nature: Kuhx, EinlHlung in die kalhotische Dofjmatik (2nd ed., Tubingen, 1859); Schradeb, De tkeologia generatim (Freiburg, ISfil); Hunter, Outlines of Dogmaiic Theoloau. I, (London, 1894); 1 sqq.; Wilhei.m and Scannell, A Afanual of Catholic Theolooy Based on Scheeben's Dogmatik, I (London, 1899), 1 sqq.: van Noort. De forilibus revelationia Ttecnon de fide dirina (2nd ed., Amsterdam, 1911); Piccirelli, De catholico dogmate universim. Disquisitio Iheologica contra Modernialas (Rome, 1911); Porle, God: His Knowahilily, Essence and Attributes, tr. Preubs. (St. I.x>uis. 1911). pp. 1-14; ScHEEBEN, Die Mysterien des Christentums (3rd ed., Freiburg, 1912) ; ScHANz in Kirchenleiikon, s. v. Thenlogie. — From the Anglican standpoint: Hall, Introduction to Dogmatic Theology (New York, 1907).
Dogmatic Theology as a Science: Schanz, 1st die Theolngie einr Wissenschnftf (Tubingen, 1900): Braio. Freiheil der philo- sophischen Forschung in kritischer u. rhristlicher Fassung (Freiburg, 1894); VON Hebtlino, Das Princip des Kalhoticismm u. die
