Page:Catholic Encyclopedia, volume 5.djvu/459

 EMANCIPATION

399

EMBOLISM

are apparent in Avicebron and Jlaimonides. In the Cabbala the famous doctrine of tlie Sepliiroth is essen- tially a doctrine of emanations. It was developed and systematized especially in the thirteenth century. The Sepliiroth are the necessary intermediaries be- tween God and the univer.se, between the intellectual and the material world. They are divided into three groups, the first group of three forming the world of thought, the second group, also of three, the world of soul, and the last group, of four, the world of matter.

III. Philosophically the discussion of emanationism supposes the discussion of the whole problem of the nature of God, especially of His simplicity and infinity. The doctrine of the Catholic Church is contained in the definition of the dogma of the creatio ex nihilo by the Fourth Lateran Council and, especially, the Council of the Vatican. The latter expressly condemns emana- tionism (I. De Deo rerum omnium creatore, can. iv), and anathematizes those '' asserting that finite things, both corporeal and spiritual, or at least spiritual, have emanated from the Divine substance".

The literature on this subject includes the works of the au- thors mentioned in the course of the article, works on history of philosophy, both general and of special schools and philoso- phers. Heinze in Realencyk. fur prot. Theol., V, 329; H.\ge- MANN in Kirchenlei., 1\', 431.

C. A. DUBRAY.

Emancipation, C.\tholic. See England; Rom.vn Catholic Relief Bill.

Emancipation, Ecclesi.\^stical. — In ancient Rome emancipation was a process of law by which a slave released from the control of his master, or a son liberated from the authority of his father (patric. po- testas), was declared legally independent. The earliest ecclesiastical employment of this process was in the freeing of slaves. The Church, imable to change at once the sad condition of the slave, was able, how- ever, to gradually substitute for slavery the mikler institution of serfdom, and to introduce in place of the elaborate formalities of the emancipntt'o the simpler form of the manumisnio in ecclesid (Cod., De his, qui in ecclesia manumittuntur, i, 13), in which a simple statement to that effect by the mas- ter before the bishop and the congregation sufficed. The emancipation of a slave was especially necessary as a preliminary to his ordination [c. i (Synod of Poi- tiers, 1078, can. viii), X, De filiis presbyteroriun ordinandis vel non, I, xvii; c. iii (Fourth Sjmod of Toledo, 63.3, can. Ixxiv), X, De servis non ordinandis et eorimi manumissione, I, xviii]. Similarly, the en- trance of a son into a religious order, i. e. the taking of solemn vows, or the professio religiosa, carries with it in canon law his emancipation from the legal au- thority (patria potestas) of the father. Xo positive law, however, can be quoted on this point, nor does modern civil legislation recognize this consequence of religions profession. The canon law recognizes an- other, purely imitative form of emancipation. This was the release of a pupil of a cathedral school, a domicellaris, from subjection to the authority of the scholaslicus, or head of the school. This emancipa- tion took place with certain well-defined ceremonies, known in the old German cathedral schools as Kap- pengang.

The term emnrwipation is also applied to the release of a secular ecclesiastic from his diocese, or of a regular from obedience and submission to his former superior, because of election to the episcopate. The petition re- questing release from the former condition of service or submission, which the collegiate electoral body, or the newly elected jierson. must present to the former superior, is called postutalin Kimplex, in contradistinc- tion to the postulnlin sollemnis, or petition to be laid before the pope, in case some canonical impediment prevents the elected person from assuming the epis- copal office. The document granting the dismissal from the former relations is called litlerce dimis-

sorice or emancipatoricc. It is not customary to use the term emancipation for that form of dismissal by which a church is released from parochial jurisdiction, a bishop from subordination to his metropolitan, a monastery or order from the jurisdiction of the bishop, for the purpose of placing such person or body under the ecclesiastical authority next higher in rank, or under the pope himself. This act is universally known as exemption (q. v.).

Ferraris, Bibhotheca prompta (Paris, 1884), s. v.; Cam- BUZAT, De C emancipation des mineurs dans Vancienne France in Revue cath. des institutions et du droit (Paris, 1887), XXIX,

151-174. Johannes Baptist S.\gml'lleb.

Emancipation of Jews. See Jews. Emard, Joseph. See Valletfield.

Ember-days (corruption from Lat. Quattwr Tempore!, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Satur- day after 13 December (S. Lucia), after .\sh-Wednes- day, after Whitsunday, and after 14 September (Ex- altation of the Cross). The purpose of their introduc- tion, besides the general One intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class. At the beginning of the time for seeding and har\'esting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their fericc semetxiiriT, ferice messis, and feria; vinJe- miaks. The Church, when converting heathen na- tions, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fi.xed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering the fast, but probably it is older. Leo the Great (440- 461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week — these were formerly given only at Easter. Before Gelasius the ember-days were known only in Rome, but after his time their ob- servance spread. They were brought into England by St. Augustine ; into Gaul and Germany by the Carlovin- gians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember-days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Satur- days six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

Duchesne, Christian Worship (London, 1904). 232; Bin- TERiM, Denkwurdigkeiten, V, 2, 133; Kellner, Heortologie (Freiburg im Br.. 1906), 137; Revue Benedictine l.\m-). XIV.337. Francis Mers'iiian.

Emblems of the Saints. See Iconography.

Embolism (Greek : ifipoXiaixb^. from the verb, ifipdWfiv, "to throw in"), an insertion, addition, in- terpretation. The word has two specific uses in the language of the Church: —

I. The prayer which, in the Mass, is inserted be- tween the Our Father and the Fraction of the Bread: " Libera nos, qua?sumus, Domine, ab omnibus mails", etc. It is an interpretation of the last petition. The