Page:Encyclopædia Britannica, Ninth Edition, v. 18.djvu/510

 488 P E N P E N methodized and determinate order in use during the 6th and immediately succeeding centuries. There is no theo logical difference between them, however, in respect of their view of absolution, although in the one case a declaratory, and in the other a precatory, form is employed. But a dis tinction in practice is maintained hereupon, for even the United Greeks are obliged, in virtue of an instruction issued by Clement VIII. in 1595, to use only the declaratory form when pronouncing absolution. In Latin theology the matter of the sacrament of penance is distinguished as &quot; remote &quot; and &quot; proximate,&quot; as &quot;-exterior &quot; and &quot; interior,&quot; as &quot; necessary &quot; and &quot; sufficient.&quot; The remote and exterior matter of penance is all post-baptismal sin, with the remis sion and correction of which penance has to do. The class of mortal sins are the necessary exterior matter, because confession is the only recognized mode of obtaining their remission. Venial sins are sufficient or voluntary matter of penance, because confession of them is not compulsory, and remission may be otherwise had. The contrition, confession, and satisfaction of the penitent are the proxi mate and interior matter of penance, with this further distinction, that the two former are &quot;essential&quot; and insepar able parts of it, while satisfaction, though an &quot; integral &quot; part, is not essential, being capable of dispensation. The form of the sacrament is the absolution pronounced by the priest. And, as before stated, the acts of bodily or spiritual mortification enjoined on the penitent as parts of his satisfaction, are called penances. In the Church of England, penance, governed by pre- Reformation canons and statutes, has continued to be inflicted by sentence of the ecclesiastical courts down to very recent times, one of its commonest forms being that of standing at the church-door clad in a white sheet. Pre cautions were taken by constitutions of Cardinal Othobon and Archbishop Stratford against the abuse of money com mutations of penance ; and the right of the spiritual courts to deal with cases involving penance, whether corporal or pecuniary, was protected against writs of prohibition by the statutes Circwnspecte agatis, 13 Edward I. st. 4, and Articuli Cleri, 9 Edward II. st. 1, c. 2. The Reformatio Legum provided that ecclesiastical penances should not be com muted for money, save for some grave and necessary cause, and that such money should be applied to the relief of the poor, while a repeated offence should admit of no com mutation. This same question came up frequently, having been dealt with under Queen Elizabeth, Charles I., William III., and Queen Anne, on the last occasion by Convocation, which laid down rules that no commutation- money should be allowed by any ecclesiastical judge without the consent of the ordinary in writing, nor disposed of without the like consent. The commination office in the Book of Common Prayer makes reference to the solemn Lenten penance described above, as a thing desirable to be restored ; but no action has ever been taken for the purpose. In the Lutheran communion, penance, though at first amongst the usages intended to be maintained, and acknowledged in the Articles of Schmalkald, and also in the Apology for the Confession of Augsburg, has never held an effective place, being in truth incompatible with the doctrines and polity elaborated by Luther himself ; so that, although confession and absolution continue as sur vivals in the Lutheran system, they are not associated with any regular discipline. Far otherwise is it with Calvinism. The twelfth chapter of the fourth book of Calvin s Institutes is mainly taken up with the question of ecclesiastical discipline, whose necessity is broadly stated, and alleged to extend to the Avhole body, clerical and lay alike, and to be derived from the power of the Keys. No precise rules are laid down, beyond saying that censures may begin with private monition, but should ascend in severity in proportion to the gravity and notoriety of offences ; but, in point of fact, the system raised on this basis by most of the Calvinist societies was a stringent and searching one. In particular, the First and Second Books of Discipline, put forth by John Knox and by the second generation of Scottish Reformers, lay down the principles for dealing with offenders against religion and morals with much clearness and precision, and the Form of Process in the Judicatories of the Kirk, as approved by the General Assembly in 1707, prescribes the manner of proceeding to inflict the several penalties enacted against a variety of offences and scandals. These at one time covered a wide area, but in later times only certain forms of immorality have continued to be brought under ecclesi astical cognizance for public censure and penalties. All the other more important Protestant sects have their own systems of discipline, more or less stringent, but they are virtually restricted in operation to suspension of communion with the body, or to expulsion from membership, no other penalties being provided. Bibliography. Mormus, Comment. Hist, dc Discipl. in Administr. Sacram. Pcenit. (Antwerp, 1682) ; Pelliccia, De Christ. Eccl. Pol. (Cologne, 1828-38) ; Siegel, Handb. dcr Christ. -kirchl. AUcrthiimcr, s. v. &quot; Busse &quot; (Leipsie, 1880); Bingham, Antiq. of the Christ. Church, bk. xvi. (London, 1840) ; Smith and Cheetham, Diet, of Christ. Antiq., s. v. &quot;Penitence&quot; (London, 1880) ; Richard et Giraud, Bibliotheque Sacree, s. v. &quot;Penitence&quot; (Paris, 1824); Wasser- sclileben, Bussordn. der Abcndldnd. Kirchc (Halle, 1851) ; Theodoii Cantuariensis, Posnitentialc (Paris, 1679) ; Probst, Kirchl. Disci})!, in den drei ersten Christ. Jahrh. (Tubingen, 1873), and Sakramcntc u. Sakramcntalicn in d. drei erst. Christ. Jahrh.. (Tubingen, 1872) ; Chardon, Hist, des Sacrein. (Paris, 1745) ; Guettee, Expos, de hi Doct. del tig. Cathol. Orthod. (Paris, 1866) ; JMacaire, Theol. Dogm. Orthod. (Paris, 1860) ; Calvin, Institutiones ; Phillimore, Eccles. Law oftJie Ch. of Encjl. (London, 1873); Ayliffe, Paregon Jin: Can. Angl. (London, 1726) ; Du Cange, Gloss, ad Script. Mod. ct Inf. Latin., s. v. &quot; Pcenitcntia &quot; (Basel, 1762); Contend, of the Laics of the Ch. ofScotl. (Edinburgh, 1831). (R. F. L.) PENANG. See PRINCE OF WALES ISLAND. PENARTH, a seaport of Glamorganshire, Wales, is picturesquely situated on rising ground on the south side of the mouth of the Taff opposite Cardiff, from which it is four miles distant by rail and two by steamer. It was a small and unimportant village until an Act was passed in 1856 for making a tidal harbour. The docks (1865-84) are on a very extensive and complete scale, and the town is now an important shipping port for the minerals of South Wales, especially alabaster, coal, and iron. In 1883 there entered 1130 steamers and 567 sailing-vessels with an aggregate registered tonnage of 1,316,265 tons. The total quantity of coal and coke shipped in the same year was 2,274,003 tons. A line of rails 4 miles in length connects the docks with the Taff Vale Railway. The town is frequented in summer as a bathing-place, and the Rhaetic beds at the head are of special interest to geologists. The principal buildings are the custom-house and dock-offices, and the church of St Augustine, in the Early English style, erected by the Baroness Windsor, who also built national schools. The population of the urban sanitary district (area, 2202 acres) in 1871 was 3104, and in 1881 it was 6228. PENATES, Roman gods of the store-room and kitchen, derived their name from penus, &quot;eatables, food.&quot; The store-room over which they presided was, in old times, beside the atrium, the room which served as kitchen, par lour, and bedroom in one ; but in later times the store room was in the back part of the house. It was sanctified by the presence of the Penates, and none but pure and chaste persons might enter it, just as with the Hindus the kitchen is sacred and inviolable. The family hearth, which anciently stood in the atrium, was their altar ; on it were placed their images, two in number, for the Penates were always in pairs the name does not occur in the singular.