Validity of confessions &
marriages in the SSPX's chapels
A canonical study by Fr. Ramon
In conclusion, a dilemma for our
opponents: If the SSPX is outside the Church, both marriages and
confessions are valid... If the SSPX is not outside the Church,
jurisdiction is supplied by the Church for marriages and confessions,
because of common error, positive probable doubt, the right of the
faithful asking for the Sacraments, and also in danger of death.
TABLE OF CONTENTS
on one of the chapter headings
or scroll down through the
I still can see him. Who could ever forget him? Taking a pinch of fragrant
snuff with the superb refinement of an English lord, the Rev. Dr. Thomas Glover,
dressed in his immaculate cassock, towered above a class of young students of
Theology at the International Seminary of St. Pius X, in Econe, Switzerland.
Invariably hieratic and inscrutable during the somnolent early afternoon
hours, the seminarians' faces reflected for once an unusual variety of
sentiments, going intermittently from pious timidity to utter panic. It was
their first encounter with the Codex Juris Canonici, the imposing volume
which collects the two-thousand four hundred and fourteen Canons which regulate
the discipline of the Catholic Church, all of it written in Latin.
It was in Latin as well that
Dr. Glover was about to deliver his first
lecture in Canon Law, at the beginning of the academic year. Well aware of the
prevalent emotions of the audience, predominantly distressed, his first
comforting words were: "Nolite timere! Codex vere est amicus vester!"
"Do not be afraid! The Code is truly your friend."
I fondly recall this anecdote of
my seminary years, because the words of Doctor Glover have proven to be
perfectly true. The study and the knowledge of Canon Law have permitted me never
to find myself in a vulnerable position, when the moment has come to explain and
to justify in the juridical domain the position and the actions of the Society
of St. Pius X. The law of Holy Mother Church is indeed our friend and guide in
the present crisis.
This study on the validity of the
confessions heard by our priests and of the matrimonies which they bless
regularly in our chapels throughout the world has been prompted by the recent
attacks of a group founded by a few priests who abandoned Archbishop Lefebvre
after the Episcopal Consecrations of June 30, 1988. It appears that, in their
understandable eagerness to please the Modernist hierarchy upon which they fully
depend, the members of this faction not only declare invalid the absolutions
given by our priests, and null and void the marriages we witness, but they have
encouraged and attempted to "remarry" the couples who have already contracted
matrimony in our chapels. I would not be surprised if soon we hear about
instances in which our former faithful are being allowed sacrilegiously to
proceed to a new marriage with a different party, on the false grounds that
their previous wedding ceremony in our chapel was an invalid one. I believe that
the peace of mind of the faithful and the sanctity of the Sacrament of marriage
require an immediate reply.
I do not intend to write a treatise on the power of jurisdiction in the
Church; there are many erudite ones already available in the ecclesiastical
libraries. The simple goal of my work is to demonstrate, with canonical
arguments, the validity of the confessions and marriages in our chapels of the
Priestly Society of St. Pius X. May the Speculum Justitiae, the Mother
of God, Mother of the Church and our Mother, help me to serve such purpose with
the following pages which I dedicate to her Immaculate and Sorrowful Heart.
1. SOME CONSIDERATIONS ON THE POWER OF
1.1. The Problem
It is often heard that the
priests of the Society of St. Pius X do not have jurisdiction, and that the
bishops consecrated by Archbishop Marcel Lefebvre and Bishop Antonio de Castro
Mayer do not claim any jurisdiction either. In a way, this is true.
And yet, we know that the power of jurisdiction over the penitent is required
for the validity of absolutions (Canon 872) , and that the ordinary canonical
form of marriage requires the presence of an authorized priest (Canon 1094).
Furthermore, without a canonical mission - which is an act of jurisdiction -a
priest is not allowed to preach (Canon 1328). Authorization or delegation is as
well required for performing a baptism in the usual way (Canon 739), and also to
take Holy Communion to the sick in a solemn manner (Canon 848), to keep the
Blessed Sacrament reserved in chapels of convents, schools and churches which
are not parishes or attached to exempt religious houses (Canon 1265), to perform
funeral rites (Canon 1230), to build a church (Canon 1162), and faculties are
required by a cleric in order to be a legitimate minister of the Sacramentals
(Canon 1146). The Code maintains that a Bishop can confirm licitly only his
subjects (Canon 783), upon whom he has ordinary jurisdiction.
Nevertheless, our Bishops confirm
worldwide, our priests perform all the sacred actions mentioned above, and
traditional Catholics build churches and chapels where the Eucharistic Lord
dwells permanently in His tabernacle. All this, needless to say, without the
delegation of the diocesan prelate and often very much against his will.
So, let us face the problem: if
the priests of the Society of St. Pius X do not have jurisdiction, it appears
that the confessions they hear and the marriages they bless are invalid. If they
have no faculties, all the priestly work they perform every day is illegitimate
and therefore evil. If this is so, it would be a sin to receive their services,
maybe even to ask for them. If such is the case, the Society is deceiving the
good traditional Catholic faithful!
As the Spartans replied to the invading army before the decisive battle, when
the herald described the terrible retribution which would be inflicted upon
their homeland IF they lost, our answer is also a laconic: "IF."
All the conditional aforementioned propositions are wrongly founded, and it
will be the purpose of this study to prove it. Let us see in the following pages
how indeed the legislation of the Church is on our side, how it helps us to
perform our priestly ministry in these extraordinary times, how indeed Codex vere est amicus noster!
1.2. What is
We are not interested here in studying the foundation and existence of
jurisdiction, only its notion, so that we may understand what are we talking
about. The former is the field of Juridical Philosophy, and there are very good
studies on the subject; I recommend Ottaviani (Institutiones Iuris Publici
Ecclesiastici, vol. I, 109ss.), the very concise article of Dom Baucher in the
Dictionnaire de Théologie Catholique (Jurisdiction, volume VIII,
columns 1976ss.) as well as various dissertations in Taparelli (Saggio
Teoretico di Dritto Naturale).
Let me nevertheless point out
some concepts which I consider of the utmost importance:
juridically perfect society is the one which pursues an end which is
complete and perfect in its own order, a society which possesses the
necessary means to attain such perfect end, and which in its own
order is self sufficient and independent, a fully autonomous society"
Iuris Publici Ecclesiastici, # 25).
The juridical status of a society, perfect or imperfect, depends on its
purpose. Because of her supernatural purpose, the Church has the authority to
rule her members for the attainment of their eternal salvation. This power of
divine institution (Canon 196) is what we call ecclesiastical jurisdiction.
The Catholic Church is a perfect
society, with a perfect end and full rights to obtain it: the end is
the salvation of the souls and the means are the ones which her
Divine Founder entrusted her, the doctrine to be taught, the
Sacraments to sanctify, and the hierarchical structure to govern.
These means correspond with the three munera
or "functions" given by Our Lord to the Church: munus
munus sanctificandi, munus regendi. By being faithful to these duties and
using the means given by Our Lord, she leads the souls of the
faithful to their eternal destiny in Heaven.
Following such great principles Cappello explains Canon 196, which concerns
the power of jurisdiction in the Church. Jurisdictio ecclesiastica generatim
sumpta, est potestas publica regendi subditos in ordine ad vitam aeternam. (Cappello,
Summa Iuris Canonici, #242). When we speak about
"jurisdiction" we are actually referring to the power of
ecclesiastical jurisdiction or government. The New Code prefers to call it
regiminis (New Code Canon 129), even though it still accepts the old
terminology potestas jurisdictionis (ibidem).
Dicitur PUBLICA ut a dominativa (patria,
maritali, herili) distinguatur; REGENDI, ut indicetur discrimen inter ipsam et potestatem
ordinis quae directe et immediate ordinatur ad sanctificandos homines; IN ORDINE
AD VITAM AETERNAM, ut exprimatur finis ultimus ad quem directe refertur, qui
utrique potestati communis est.
Let us retain this principle
during our reading of the present study: the power of jurisdiction in the Church
is exercised in order to foster the eternal salvation of the souls. This is an
essential concept. The Church has jurisdiction in order to save souls, and
whatever law frustrates such purpose is to be considered as not binding, because
the Church cannot contradict her very purpose. The law of the Church must always
be interpreted with the sublime axiom in mind: Prima lex salus animarum,
"The first law is the salvation of the souls."
1.3. The Nature and the Sources of Jurisdiction
To be precise, instead of
"jurisdiction" we should speak about the
POWER OF JURISDICTION. Agostino
Pugliese, S.D.B., in his article Jurisdiction,
published by Palazzini in his excellent Dizionario di Teologia Morale,
specifies clearly: The power of jurisdiction in the Church includes legislative,
executive and judicial authority. Thus, while the power of orders stems from the
sacrament of holy orders and is immediately directed to the sanctification of
her members, the power of jurisdiction or government springs from the very
nature of the Church as a supreme and perfect society that needs to be guided
and governed in order fully to attain her spiritual end. Ordinarily,
ecclesiastical jurisdiction can only be exercised by clerics (Canon 118).
Jurisdiction does not come from
the reception of holy orders. The Pope receives it directly from Christ once he
has been legitimately elected and has freely accepted the election. All the
other degrees of jurisdiction are normally received by a canonical mission
This canonical mission or official appointment is either ORDINARY or DELEGATED. Ordinary jurisdiction is automatically attached to an office by the
law; it is the case of a diocesan Bishop, or of those prelates which in law are
equal to him. Delegated jurisdiction is that which is committed to a person, and
this can be done by an administrative act of the legitimate Superior or by the
law itself. (See Canons 197ss.). Jurisdiction is also delegated in extraordinary
cases by the law itself, which supplies for the lack of jurisdiction in a
subject: we call it JURISDICTION SUPPLIED BY THE
CHURCH. We will see it in
The sources of the power of
jurisdiction are therefore multiple:
Christ himself, for the Pope, who in His name governs the Church as its
visible head on earth (see Canons 109 and 218).
The appointment to an office to which jurisdiction is automatically
attached, as it is the case of a diocesan Bishop (Canons 197 and 198).
The legitimate delegation of jurisdiction from a Superior, for instance
when the Ordinary gives faculties to a priest so that he may hear confessions in
the diocese (Canon 874, #1).
Canon Law itself, when contemplating extraordinary cases in Canons 209,
882, 1098 and 2261; without forgetting the exceptional situations indicated in
New Code Canons 844 and 1117.
My intention is to develop #4 with the help of Canon Law itself, the
jurisprudence of the Holy See, and the commentaries of the many authors who have
treated the subject, in order to prove beyond doubt that the confessions and
matrimonies in our chapels are perfectly valid and legitimate. The development
of the application of New Code Canons 844 and 1117 is presented here only as a
convincing argument ad hominem.
1.4. Elements Of Solution: The Canons In Question
1.4.1. New Code or Old
I will quote consistently in my study the Canon Law of
St. Pius X,
promulgated by Benedict XV in 1917, which has been the wise canonical
legislation of the Latin Church until 1983. It was then replaced by a New
Code, "in order that the Church may progress in conformity with the spirit of
the Second Vatican Council" (Apostolic Constitution Sacrae Disciplinae Leges,
January 25, 1983). The
St. Pius X disagrees profoundly with the
letter and the spirit of this New Code which enshrines the conciliar views on
the Church and the world.
Nevertheless, it is interesting to note that the new legislation is almost
identical to the precedent one concerning the subjects which we are treating
here; a quick view at the Canons quoted in this article shows it clearly. In
fact, the evolution of canonical doctrine tends ostensibly to develop in favor
of a wider application of favors and freedom, everything being to our advantage.
Having in mind that our case will be judged by our adversaries according to the
New Code, I will often make reference to the correspondent canons, indicating it
with the words New Code.
It could also happen that someone attempts to say that the past canonical
doctrine is out of date, or that it has been suppressed by the New Code, and
consequently the commentaries and opinions which I am quoting and using in this
study are no longer valid. I want therefore to recall that "Canones
huius Codicis, quatenus ius vetus referunt, aestimandi sunt ratione etiam canonicae
traditionis habita" (New Code Canon
6, 2), which means that even though
the New Code wants to substitute completely the one of 1917, the norms that
reproduce concepts and practices of the old legislation must be understood and
studied in the light of canonical tradition. Identical approach is to be found
also in the 1917 Code, Canon 6, concerning the ancient legislation of the past
centuries. It makes perfect sense, because without such a policy no
jurisprudence nor coherent canonical study would be possible.
1.5. What is Supplied
The Church is a mother, a mother
legislating for the good of her children. Again, the first law is the salvation
of souls; the Church governs the souls in order to lead them to Heaven. Certain
juridical or administrative acts in the Church require the power of
jurisdiction; although an unauthorized agent might observe every formality
required by the law, his act will be invalid. A series of invalid acts, placed
by an unauthorized agent, maliciously or in good faith, especially when such
acts are distributed throughout a long period of time, will work havoc in any
society, the Church not exempted.
It is a function, then, of good government to provide against this peril, not
in the sense that invalid acts must be rendered valid, which will be tantamount
to the legislator contradicting himself, but in the sense that the legislator
PROVIDES FOR THOSE CASES IN WHICH A GENERAL DANGER TO THE SOULS IS VERIFIED. The
Church provides by SUPPLYING jurisdiction to an agent who lacks it, and she does
it for both the internal and the external forum.
This suppliance is to be conceived as a delegation by the law,
iure. The active subject of this extraordinary delegation is the common law,
in the sense that is disposed in the legislation. The power is given not
habitually but in actu: the agent does not possess the power before he uses it,
nor does he retain it afterwards: he possesses it by delegation of the law ONLY
AS LONG AS IT IS NECESSARY FOR THE VALID EXERCISE OF THE ACT.
The Church supplies only those
things which pertain to the state and condition of persons, but not the
formalities required by the law for the validity of acts. Also, the Church can
supply only the power which is entrusted to her, not what is required by divine
or natural law (example: a layman cannot receive supplied jurisdiction to hear
confessions; he is not a priest).
2. SUPPLIED JURISDICTION IN
CASE OF COMMON ERROR
2.1. A Little History
Many of the canonical rules of the Church have their origin in Roman Law, and
the suppliance of jurisdiction in case of common error is one of them.
There was a well-educated slave named Barbarius who escaped from his master
and arrived in Rome. Roman Law declared null and void the acts of slaves, and
they were unable to exercise any public charges. But clever Barbarius managed
successfully to hide his origins and presented himself as a citizen, and he did
it so well that the discriminating Roman people elevated him to the important
dignity of Praetor, in which capacity Barbarius handed down many judicial
sentences for years. Years of invalid acts, because he remained an unauthorized
agent, a slave! Only after his death the truth about his lowly origin was known.
What was to be done?
Pomponius and Ulpianus, both great jurists, explained that in order to avoid
the great public disorders to follow from the invalidity of such actions, the
Roman people ratified them as though they were valid from the beginning. This
solution was a more human method of acting, and after all, Rome could have given
jurisdiction to a slave, had she so wished! Hoc enim humanius erat. And
therefore the people of Rome prevented the consequences of such actions. The
solution was extended to a multiplicity of similar legal matters, and soon a new
axiom of law became generally accepted: Error communis facit ius. We read
this interesting story in the Digestum, l. I, tit. xiv, c.3.
COMMON ERROR is not common ignorance; the terms are not convertible, and
therefore the fact that a community ignores that the priest lacks jurisdiction
is not a sufficient reason for the Church to supply jurisdiction. An ERROR is
required on the part of a community, whose members (or a number of them)
actually believe that a priest has jurisdiction, even though in fact he does not
have it. This is what we call ERROR OF FACT. However, it is a common sentence
among canonists nowadays that it is sufficient to have an ERROR OF
called VIRTUAL ERROR, in order to
fulfill the conditions required for the
suppliance of jurisdiction. The New Code ratifies explicitly this doctrine in
Canon 144, 1. Error of law consists in a FACT whose nature is sufficient to
induce the error in a community, even though nobody in the community is mistaken
about the lack of jurisdiction in the agent. It is not an actual error, but a
fiction of law: an interpretative error, a fact that of its nature WOULD lead
many in actual error. This means practically that if a priest without
jurisdiction to hear confessions sits in a confessional or puts on a purple
stole indicating that he is ready to hear confessions, the Church will supply
his lack of jurisdiction for every absolution he will give. Surprising as it may
appear, this is sound canonical doctrine. The different authors will shed light
in the question, and will provide us as well with the elements required to prove
Coronata, Compendium Iuris Canonici, 1950, Vol. 1, #558: Sufficit
ut causa posita sit ex qua multi et fere omnes in errorem inducantur, vel saltem
ex communiter contingentibus induci possint, licet forte de facto pauci prorsus
vel etiam unica persona erraverit.
Cappello, De Poenitentia, 1944, #340ss. declares as certain the
opinion which requires for common error factum externum et publicum ex quo
fideles necessario in errorem inducantur. And in the same article, # 342, he
gives as an example of such sufficient fact the one of a priest without licenses
entering the confessional signifying that he is ready to hear confessions. In
this circumstance, Cappello says, sive ille sacerdos plures aut paucos audiat
poenitentes, sive forte nullum, habetur iam antecedenter communis error ortus ex
| Regatillo and Zalba, Theologia Moralis Summa, 1954, De Matrimonio,
928: Error communis de iure est qui fundatur in facto de se publico quod ex
natura sua inducit quemlibet ad putandum talem sacerdotem habere iurisdictionem,
cum ea careat; seu qui fundatur in facto per se apto ad inducendum omnes in
errore de existentia iurisdictionis. Ut si sacerdos publice sedeat in
confessionali, quasi spectans poenitentes. Hodie SENTENTIA GENERALIS EST
ECCLESIAM SUPPLERE IURISDICTIONEM AD CONFESSIONES NON SOLUM IN ERRORE COMMUNI DE
FACTO, SED ETIAM DE IURE.
| Van Kol, Theologia Moralis, 1968, vol. II, #316: Communior
sententia hodie admittit Ecclesiam etiam supplere in errore de iure tantum
communi: i.e. si habetur factum seu fundamentum publicum, quod natura sua aptum
est ad communitatem in errorem inducendam... Idcirco error communis certe
habetur... si sacerdos, iurisdictione carens, in sede confessionali sedet
exspectans fideles ad sese accedentes.
| Bucceroni, Casus Conscientiae, 6 edit. 129, 5. Well before the Old
Code of 1917, this known author considers sufficient a virtual common error in
order to obtain the suppliance of jurisdiction.
The same Coronata, op. cit., Vol. 3, #259: Plures tamen auctores,
praesertim e modernioribus, docent sufficere ut fundamentum erroris habeatur seu
ut habeatur factum aliquod ex quo facile notabilis pars communitatis coniicere
possit sacerdotem illum ad quem accedet populus ad suam confessionem faciendam
iurisdictione gaudere, quamvis de facto nemo adhuc accesserit et forte pauci
omnino accesuri sint. Tale factum esset e.g. si sacerdos missionarius aut
concionator in sede confessionali ad poenitentes exspectandos sedeat.
Vermeersch and Creusen, Epitome Iuris Canonici, 1937, 1, #322: Errorem
interpretativum seu de iure exsistentem sufficere censemus. Nam, posito publice
facto quod prudentes quoque in errorem inducit, hic publicus, non privatus, erit,
atque Ecclesia, quae ob bonum commune iurisdictionem supplet, non censenda est
permittere ut multi, immo pauci fructu validi exercitii iurisdictionis careant,
quia plerique non simul, sed alii post alios in errorem inciderunt.
* L'ami du Clergé, 1925, p.106, and 1948, p. 252, admits that it is
sufficient to have a case of virtual common error, meaning by this one cause de nature
à fonder l'erreur d'un grand nombre.
The New Code expressly recognizes in its Canon 144, #1, that the error de
iure is sufficient for the suppliance.
| Aertnys and Damen, Theologia Moralis, 1950, II, #359, repeat the
same doctrine by defining common error as follows: si factum publicum aliquod
positum fuerit quod per se natum est multos in errorem ducere.
Pugliese, in Palazzini's Dictionary of Moral Theology, 1962, article
Jurisdiction, Supplied: the Church supplies jurisdiction in a case of common
error. The error may be due to a false conviction concerning the possession of
the required jurisdiction. It is necessary, however, that this conviction arise
from a positive fact which would cause the faithful reasonably to assume that
the priest had the required jurisdiction. A case in point might be . . . that of
the priest who, acting as if he had jurisdiction, occupies the confessional or
imparts absolution, when in fact he has no jurisdiction . . . (Common error) is
called error of law when it stems or may stem from a fact which of itself is
such as to lead many people into error even though in fact no one errs. Today it
is generally held (and such an interpretation may be called certain) that the
error of law is sufficient to require that jurisdiction be supplied.
Lombardía, Código de Derecho Canónico, 1983, in his commentary to
New Code Canon 144: Common error of law is the one which refers in some way to
the interpretation of the juridical norms which regulate the exercise of the
power of jurisdiction. In order to obtain the suppliance of power, it is
necessary that the error has its foundation on a public fact, firm and solid,
capable of producing such error, and that the application of the suppliance may
have an incidence in the general interest and benefit. This has a particular
application to the usual faculties for hearing confessions, to assist to
marriages and to the cases contemplated in Canon 883 concerning the minister of
| Vidal, Jus Canonicum, II, 1923, p.369 affirms that there is common
error in the sense of the Canon when there is a public fact which in itself
suffices to provoke an error.
2.4. Common Error is Also Applicable to Marriages
For some time there was a doubt concerning the application of the suppliance
of jurisdiction in case of common error to the assistance to marriages by a
putative pastor or similar cases in which the priest did not have delegation.
This was solved by a decree of the Code Commission, March 26, 1952, which
appeared in the Acta Apostolicae Sedis 44-497 and which I transcribe in
the English translation given by Bouscaren, The Canon Law Digest, vol.3,
The Code Commission was asked: Whether the prescription of Canon 209 is to be
applied in the case of a priest who, lacking delegation, assists at a marriage.
REPLY: In the affirmative. Given at Rome, from Vatican City, March
With the New Code of 1983, all controversy in this subject must definitely
cease. Indeed, it is explicit in Canon 144, #2, that the norm concerning the
suppliance of jurisdiction in case of common error must also be applied to the
assistance to a marriage.
In the same New Code we read elsewhere a direct reference to the same
Ea tantum matrimonia valida sunt, quae contrahuntur coram loci Ordinario
aut parocho vel diacono ab alterutro delegato qui assistant, necnon coram duobus
testibus, secundum tamen regulas expressas in canonibus qui sequuntur, et
salvis exceptionibus de quibus in cann. 144, 1112, #1, 1116 et 1127, ## 2-3.(New
Code Canon 1108)
It remains for us to explain in
which circumstances can we apply the doctrine of common error to the celebration
of a marriage. It is very simple: it is sufficient to have a situation in which
a priest without the required faculties
REGULARLY assists to marriages in the same place, so that a public fact is
repeatedly presented which by its nature may induce the faithful to believe that
the priest has the faculties to assist to marriages. Remember that this is
pertinent and applicable EVEN THOUGH the faithful know that the priest has no
faculties: as we saw it so clearly explained in Palazzini's work, error of law
stems or may stem from a fact which of itself is such as to lead many people
into error even though in fact no one errs.
A quick overview of matrimonial jurisprudence reveals that a
putativus validly assists to marriages despite his lack of faculties.
Traité de Droit Canonique, I, # 496: Ainsi, si l'erreur
commune existe sur la qualité de curé, les mariages contractés devant ce
curé putatif sont néanmoins valides.
Lazzarato, Jurisprudentia Pontificia, De Causis Matrimonialibus, vol.
II, 917 # 20-21: Contingit autem error communis, si quis est parochus putativus, quia publice existimatur legitimus parochus et non est. Item de
putativis vicariis paroecialibus, de rectoribus aut capellanis, deque delegatis
puta ad confessiones excipiendas. Neque amplius consistit controversia, an
exigatur titulus coloratus, quem c. 209 non requirit. En exemplum: Mortuo
parocho aliquo in oppido, alius sacerdos munera parochi exercet, ita ut nunc ab
omnibus verus existimetur parochus et non est. Ecclesia supplet.
And in #24 he explains the case
of a priest who presented himself as the pastor of the immigrants from Belgium:
Attentis igitur Patris Philippi dictis
et gestis, ut parochus Belgarum facile existimari potuit, et revera existimatus
videtur. Atqui, ut in iuris expositione ostensum est, Ecclesia propter bonum
publicum supplet iurisdictionem parochi putativi, illius scilicet qui non est,
sed reputatur publice talis, nec, Codice vigente, titulus requiritur coloratus,
v.g. ut paroecia ei collata sit quamvis irrite.
It is interesting to note the
insistence of the canonists in repeating that a colored title is no longer
required. The colored title was some act or situation which ordinarily is
sufficient to confer jurisdiction, but which in the particular case was rendered
invalid for some secret impediment. In a word, it was an empty title, a
fictional foundation upon which the suppliance could take
form. This is no longer required, and we will see its importance when he make
the application to our case, a little further.
Van Kol, a post-Vatican II theologian, treats the application of common error
to marriage as follows (op. cit. #656):
Quid de suppletione in errore communi? Iam dudum constat CIC 209 applicari posse in casu alicuius parochi vel
Ordinarii loci putativi, qui sc. vi officii habilis habetur sed ratione alicuius
vitii officium suum invalide exercet. Hodie praeterea constat canonem etiam
applicari posse in casu alicuius sacerdotis qui, delegatione carens, matrimonio
assistit, at iusta sententiam communiorem tantummodo si sacerdos ille, non ex
delegatione ad matrimonia determinata, sed ex delegatione generali assistere
supponitur: quia tunc tantum periculum est ne plura matrimonia invalide
What this Spanish quotation
affirms is that the post-conciliar legislation
wishes to reduce as much as possible the cases of invalidity because of defect
of canonical form, and that the present approach is to make the suppliance act
in as many cases as possible. Furthermore, it cannot be sustained nowadays that
common error is united to the notion of common interest, but that the
application of suppliance can be made in the case of the private interest of
only one matrimony. The introduction of this important innovation in canonical
doctrine reinforces our case still more.
2.5. Is it Permitted to Exercise Jurisdiction Supplied by Common Error?
The question is not the validity of such suppliance of jurisdiction; this has
been treated extensively already. What we want to know is IF IT IS LICIT to use
such jurisdiction supplied pro casu, if a priest without jurisdiction can
voluntarily put an act which provokes common error, in order to validate his
action, whether it may be hearing confessions or assisting at matrimonies.
There is indeed a very solemn interdiction for a priest to hear confessions
without the required faculties (see Canon 2366). But all the authors teach that
a GRAVE REASON justifies and legitimates the use of such supplied jurisdiction.
Van Kol, op. cit., # 316: In errore communi sacerdos semper valide
absolvit omnes ad sese accedentes, etiam paucos illos qui defectum
iurisdictionis forte noscant. Attamen illicite agit sacerdos qui absqui gravi
ratione errorem communem provocat.
Cappello, Summa Iuris Canonici, vol. 1, # 255: Sacerdos licite agit
in casu erroris communis, si diebus dominicis et festis de praecepto aut alia
occasione extraordinaria fideles cupiant confiteri, et alius sacerdos desit, aut
nonnisi cum notabili incommodo adiri possit.
Dictionnaire de Droit Canonique, article Erreur Commune,
IV: Un pretre dépourvu du pouvoir de confesser serait coupable si, sous
prétexte d'erreur commune, il confessait quelques fidèles qui peuvent
facilement se confesser à d'autres; mais le même se mettrait licitement au
confessional dans l'église où tout le monde attend une veille de grande fête
et où, sans son concours, beaucoup de fidèles seraient privés des sacrements.
It is therefore licit for a
priest without faculties to create a situation of common error in order to
provide the faithful with the Sacraments that they may not receive otherwise.
Once again, the first law must be
the salvation of the souls.
2.6. Application to Our Case
2.6.1. Regarding Confessions
In the Society of St. Pius X chapels, schools, Mass centers, summer camps,
and extraordinary gatherings of faithful in the occasion of pilgrimages,
ordination ceremonies, and similar cases, it is sufficient for a priest to sit
in the confessional, to put on a violet stole or to give some external public
sign which the faithful recognize as an indication that he is ready to hear
confessions for a group of people, for common error at least de iure to
exist. In many established chapels the common error will be de facto.
The priest in such conditions will VALIDLY absolve the faithful in virtue of
Canon 209, New Code Canon 144.
He will also LICITLY use this power because of the need of the souls who,
without his action, would be obliged to remain for some time without confession,
or else to go to a Modernist priest who may very well put their faith in danger.
In our established chapels and Mass centers, where the faithful usually
receive the Sacraments and where matrimonies are habitually blessed, there is an undeniable situation of common error at least
de iure. Our
priests act as putative pastors and the faithful go to them in order to ask
their assistance to marriages. The Church supplies jurisdiction in every case
because there are many external and public facts (the actual existence of the
"parish," the frequent weddings celebrated in it, the common
acceptance of the fact that marriages are blessed in our chapels) and also
because there is a common interest to serve and a common danger to prevent.
The modern interpretation of the Navarra professors, who declare that private
interest suffices nowadays for the application of suppliance on the grounds of
common error, allows us to extend common error to the sporadic celebration of
one marriage, which is the prevalent case of most of our Mass centers.
It is pertinent to remember at this point that a colored title is no longer
required to profit from this exceptional suppliance of jurisdiction. We are not
to discuss whether our chapels are parishes or not, nor whether we have any
juridical basis in acting as parish priests, etc. The mere FACT that we
administer habitually the Sacraments to some community of faithful is sufficient
to apply the doctrine of common error.
Our priests act therefore VALIDLY when they bless the marriages of
traditional Catholic faithful, on the grounds of common error, in which the
Church supplies the required jurisdiction. They also act LICITLY because of the
same reason indicated before: there is a GRAVE cause motivated by the present
crisis of faith.
2.6.3. Is There Any
Perhaps all these arguments do not fully convince the adversary of our
thesis. The Church in her motherly wisdom has given us the answer in Canon 209 (New Code Canon 144).
Do you still doubt that our
reasoning is correct? As long as the doubt is a positive and a probable one, the
Church will supply jurisdiction for both the internal and the external forum.
Which is the easy subject of our next article.
part 2 >