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CORRADO an Italian canonist, Paul Lancelottus, attempted un- successfully to secure from Paul IV, for the four books of his "Institutiones juris canonici" (Rome, 1563), an authority equal to that which its model, the "Institu- tiones" of Emperor Justinian, once enjoyed in the Roman Empire. A private individual, Pierre Mathieu of Lyons, also wrote a Liber septimus De- cretalium", inserted in the appendix to the Frankfort (1590) edition of the "Corpus Juris Canonici". This work was put on the Index. The sources of modern canon law must be looked for in the disciplinary canons of the Council of Trent (see TRENT, COUNCIL OF), in the collections of papal Bulls (see BULLARIUM), of general and local councils, and in the collections of the decisions and answers of the Roman Congrega- tions (see CONGREGATIONS, ROMAN). However, the ancient "Corpus Juris Canonici" forms yet the basis of the actual canonical legislation. The present posi- tion is not without grave inconveniences. At the Vat- ican Council several bishops asked for a new codifica- tion of the canon law, and since then several canonists have attempted to compile treatises in the form of a full code of canonical legislation, e. g. de Luise (1873), Pillet (1890), Pezzani (1894), Deshayes (1894), Col- lomiati (1898-1901). Finally Pius X determined to undertake this work by his decree "Arduum sane munus" (19 March, 1904), and named a commission of cardinals to compile a new "Corpus Juris Canonici" on the model of the codes of civil law. (See Law.)

LAURIN, Introductio in corpus juris canonici (Freiburg, 1889); SCHNEIDER. Die Lehre von den Kirchenrechtsquellen (2nd ed., Ratisbon, 18921; TARDIF, Histoire des sources du droit canonique (Paris, 1887); GALLANDI, De vetustis canonum collectionibus dissertationum sylloge (Mentz, 1790); VOELLUS AND JUSTELLUS, Bibliotheca juris canonici veteris (Paris, 1661); MAASSEN, Geschichte der Quellen und der Literatur des kanonischen Rechts im Abendlande bis zum Ausgang des Mittelalters (Graz, 1870); SCHULTE, Geschichte der Quellen und Literatur des canonischen Rechts von Gratian bis auf die Gegenwart (Stuttgart, 1875-1880); SMITH, Elements of Ecclesiastical Law (New York, 1881), 1, 62 sqq.; SCHERER, Handbuch des Kirchenrechts (Graz, 1886), I, 178 sq.; WERNZ, Jus Decretalium (Rome, 1898), I, 272, seq.; SAGMULLER, Lehrbuch des katholischen Kirchenrechts (Freiburg, 1900-1904), 104 sqq.; TAUNTON, The Law of the Church (Lon- gate resulting from the critical emendations as prac don, 1906), 258, 274, 336, 354, 355, etc.

1em

Corrado, RUDOLFO. See GHIRLANDAJO.

Correction, FRATERNAL, is here taken to mean the admonishing of one's neighbour by a private individual with the purpose of reforming him or, if possible, pre- venting his sinful indulgence. This is clearly distin- guishable from an ofhcial disciplining, whose mouth- piece is a judge or other like superior, whose object is the punishment of one found to be guilty, and whose mo- tive is not so directly the individual advantage of the offender as the furtherance of the common good. That there is, upon occasion and with due regard to circumstances, an obligation to administer fraternal correction there can be no doubt. This is a conclu- sion not only deducible from the natural law binding us to love and to assist one another, but also explicitly contained in positive precept such as the inculcation of Christ: "If thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother" (Matt., xviii, 15). Given a sufficiently grave condition of spiritual distress calling for succour in this way, this commandment may exact fulfilment under pain of mortal sin. This is reckoned to be so only when (1) the delinquency to be corrected or prevented is a grievous one; (2) there is no good reason to believe that the sinner will adequately provide for himself; (3) there is a well-founded expectation that the ad- monition will be heeded; (4) there is no one else just as well fitted for this work of Christian charity and likely to undertake it; (5) there is no special trouble or disadvantage accruing to the reformer as a result of his zeal. Practically, however, individuals without any official capacity are seldom impeachable as having seriously transgressed the law in this matter because it is but rarely one finds the coalition of circumstances just enumerated.

Of course the reproof is to be administered pri- vately, i. e. directly to the delinquent and not in the presence of others. This is plainly the method ap- pointed by Christ in the words just cited and only as a remedy for obduracy is any other contemplated by Him. Still there are occasions upon which one might lawfully proceed in a different way. For instance (a) when the offence is a public one; (b) when it makes for the prejudice of a third party or perhaps even the entire conimunity; (c) when it can only be condignly dealt with by the authority of a superior paternally exercised; (d) when a public rebuke is necessary to preclude scandal: witness the with- standing of Peter by Paul mentioned in the Epistle to the Galatians (ii, 11-14); (e) when the offender has already in advance relinquished whatever right he possessed to have his good name safeguarded, as is the custom in some religious bodies. The obliga- tion of fraternal correction, so far as private persons go, does not obtain, generally speaking, for the case of one who violates a law through invincible igno- rance. The obvious reason is that there is then no formal sin. Superiors to be sure can claim no such immunity for it is their duty to instruct their subordi- nates. Every one, however, whether having an offi- cial competency or not, is bound to give the admoni- tion when the sin. committed though it be from ignorance, is hurtful to the offender or a third party or is the occasion of scandal.

NOLDIN, Summa Theologia Moralis (Innsbruck, 1905); LFHMKUHL, Theologia Moralis (Freiburg, 1887); JOSEPH RICKABY, Aquinas Ethicus (London, 1896).

JOSEPH F. DELANY.

Correction, HOUSES OF SPIRITUAL. See RETREAT, HOUSES OF CORRECTIONAL.

Correctories are the text-forms of the Latin Vul- gate resulting from the critical emendations as pract- tised during the course of the thirteenth century. Owing to the carelessness of transcribers, the conjec- tural corrections of critics, the insertion of glosses and Pr paraphrases, and especially to the preference for read- ings found in the earlier Latin versions, the text of St. Jerome was corrupted at an early date. About 550 Cassiodorus made an attempt at restoring the purity of the Latin text. Charlemagne entrusted the same labour to Alcuin, who presented his royal patron with a corrected copy in 801. Similar attempts were re peated by Theodulphus Bishop of Orleans [787(?)- 821], Lanfranc, Archbishop of Canterbury (1070- 1089), Stephen Harding, Abbot of Citeaux (1109- 1134), and Deacon Nicolaus Maniacoria (about the beginning of the thirteenth century). At this period the need of a revised Latin text of the Vulgate became more imperative than ever. When, towards the end of the twelfth century, the schools of Paris were or- ganized into the university and its various faculties adopted the same reference texts, the faculty of theo- logy, too, adhered to a uniform text of the Latin Bible. It cannot be ascertained at present whether this adoption was owing to the chance prevalence of certain manuscript or to the critical work of theolo- gians, whether it was the effect of an official choice the university or of a prevailing custom; at any rate the almost general adoption of this text threw into oblivion a great number of genuine readings which has been current in the preceding centuries, and perpetu- ated a text. uniform, indeed, but very corrupt. The is the so-called "Biblia Parisiensis", or Paris Bible no copy is known to exist in our days. The thirteenth century reacted against this evil by a series of correc- tories. Father Denifle enumerates as many as this teen groups, but it is more convenient to reduce the to three classes: the Dominican, the Franciscan, a the allied correctories.