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 CONFESSION

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CONFESSIONS

scholars can easily be forgotten, unless it be called to memory by use, we recommend that theological con- ferences be held according to custom, at least four times a year. In them such questions as pertain to practice should be especially treated." We find the following decree (No. 6) emanating from the First Provincial Council of Australia (1844): "We ordain that theological conferences be held in every deanery, at least three times a year, where it can be done with- out great inconvenience." In 1852, the First Provin- cial Council of Westminster (Deer. 24) made the fol- lowing rules for England : " We desire most earnestly that conferences on moral questions or on other theo- logical or liturgical matters be held in all dioceses at certain stated times. According to locality, let the bishops determine, whether the whole clergy of the diocese should convene together under the bishop's presidency, or whether a number of conferences be held in different vicariates under the presidency of the vicars forane. The Obligation to attend these conferences and take part in them is binding on all secular priests and on all regulars (saving their rights) having cure of souls." As to regulars, we have the following provision in the "Romanos Pontifices" of Leo XIII: "We declare that all rectors of missions, by reason of their office, must assist at the conferences of the clergy; and we also decree and command that there be present likewise the vicars and other regulars, having the usual missionary faculties, who reside in small communities." It will be noticed that the pope simply "declares" religious rectors to have an obliga- tion to assist at the conferences, for this is in accord- ance with common law; but as he derogates from that law in prescribing that other regular missionaries who dwell in small communities should also attend, he uses the words decree and command. The pope gives the reason why he makes the distinction between regulars inhabiting large and small communities; the former have their own domestic conferences, the latter either do not have them at all, or they are not likely to be fruitful.

Subject Matter of Conferences. — Among the questions to be answered by bishops at the visit ad limina is: "Are conferences held on moral theology or cases of conscience, and also on sacred rites? How often are they held, who attend them, and what results are obtained from them?" It is evident from this question that the main matters to be discussed are those pertaining to moral theology and liturgy. If these be given proper consideration, other subjects may also be considered, such as questions of dogmatic theology, canon law, Biblical science, and similar things. According to the prescriptions of St. Charles Borromeo, a case of conscience should be proposed at these meetings and each one present should, in turn, be asked his opinion. After this, the presiding officer makes a short simimaiy and gives his decision. The Third Council of Baltimore wishes that questions be proposed by the bishops on matters of discipline and doctrine. Cases of conscience are to be solved in writing by all who attend: but only two, chosen by lot, are to read their solutions. Questions on Sacred Scripture, dogmatic theology, canon law, and sacred liturgy are to be answered by those who have been appointed for the purpose at the pre\'ious conference. The Provincial Council of Tuam, Ireland (1817), obliges all who caimot attend the meeting to send their solution of the cases in writing. The First Council of Quebec made a similar decree. The Coun- cil of Westminster requires that all who come should be prepared to respond to questions concerning the matters proposed. The Provincial Council of the English, Dutch, and Danish colonies (1854) prescribes that the dean send the solution of the cases either to the bishop or to some priest whom the latter sh.all designate. Among the decrees of the First Council of Westminster (No. 24) is the following: "The con-

ferences are obliged to send to the bishop the solutions of the cases or the conclusions reached, to be examined and corrected by him. Each bishop in his own dio- cese is to determine the method to be observed and the matters to be considered in the conferences." Pius IX wrote as follows to the bishops of Austria in 1856: "Let conferences, especially concerning moral theol- ogy and sacred rites, be instituted by you, which all the priests should attend and bring in writing the explanation of a question proposed by you. They should also discuss, for such length of time as you may prescribe, matters connected with moral theology and ritual practice, after some one of the priests has delivered a discourse on the particular obligations of the sacerdotal order."

Ada ct Dicrela Cone. Reccnlior. Coll. Lacensis (Freiburg, 1S75). Ill, s. V. Collationes: Ldcidi, De Visit. S. Liminum (Rome, 1S99). I; Andke-Wagner, Diet, du droit canon. (Pari.?, 1901), I; Thom.issin, Vili,:< ac nova eccl. discipl., pt. II, bk. Ill, ch. Ixxiv and Ixxva; Sch.neemann in Kirchenlex., s. v.

William H. W. Fanning.

Confession (Lat. confessio). — Originally used to designate the burial-place of a confessor or martyr (known also as a memoria or iiapTvpiov), this term gradually came to have a variety of applications: the altar erected over the grave ; the underground cubicu- ium which contained the tomb; the high altar of the basilica erected over the confession; later on in the Middle Ages the basilica itself (Joan. Bar., De invent. s. Sabini) ; and finally the new resting-place to which the remains of a martyr had been transferred (Rui- nart, II, 35). In case of translation the relics of a mar- tyr were deposited in a crypt below the high altar, or in a hollow space beneath the altar, behind a transenna or pierced marble screen such as were used in the cata- combs. Thus the tomb was left accessible to the faithful who wished to touch the shrine with cloths (brandea) to be venerated in their turn as "relics". In the Roman church of S. Clemente the urn contain- ing the remains of St. Clement and St. Ignatius of Antioch is visible behind such a transenna. Later still the term confession was adopted for the hollow reli- quary in an altar (Ordo Rom. de dedic. altaris). The oil from the numerous lamps kept lighted in a confes- sion was considered as a relic. Among the most fa- mous subterranean confessions of Ro!ne are those in the churches of S. Martinoai Monti; S. Lorenzo fuori le Mure, containing the bodies of St. Laurence and St. Stephen ; S. Prassede containing the bodies of the two sisters Sts. Praxedes and Pudentiana. The most cele- brated confession is that of St. Peter. Over the tomb of the Apostle Pope St. Anacletus built a memoria. which Constantine when building his basilica replaced with the Confession of St. Peter. Behind the brass statues of Sts. Peter and Paul is the niche over the grated floor which covers the tomb. In this niche is the gold coffer, the work of Benvenuto Cellini which contains the palliums to be sent to archbishops de corpore b. Petri according to the Constitution " Re- rum ecclesiasticarum " of Benedict XIV (12 Aug., 1748). All through the Middle Ages the palliums after being blessed were let down through the grating on to the tomb of the Ajiostle, where they remained for a whole night (Phillips, Kirchenrecht, V, 624, n. 61). During the restoration of the present basilica in 1594 the floor gave way, revealing the tomb of St. Peter and on it the golden cross weighing 150 pounds placed there by Constantine, and inscribed with his own and his mother's names.

Heuskr in Khaus. Real-Encuk.,s. v. Confessio; Chandlery, Pilgrim Walks %n Rome (London, 1905).

F. M. RUDGE.

Confession, Sacramental. See Penance. Confessional. See Penance. Confession Books. See Penitentials. Confessions of Faith. See Faith, Confessions