The Montgomery advertiser., 1908-04-27

hinder it."
 Babylonian furnace from its natural efrect of burning the three Hebrew chfidren, so God or the Church can hinder the consent of the parties from nroducing It's ordinary effect of the tie.
 The full cause of this tie Is not con sent but legitimate consent. God can cause the physical consent not to De legitimate between parent and child, brother and sister. etc. And the Church can cause this consent not to he legitimate between other less near blood relations; between the baptized and the non baptized, etc. And also between parties who express consent secretly, ciandestinely. without the presence of the priest and two Wit- nesses.
 The Law of ImpedIments.
 The Church cannot dispense from im- nediments made by God, but she can dispense from impedimentx made oy herself. She cannot dispense from tne impediments between parent ana ehiio' but she can dispense from the impedi. ments between first, second ana thIru cousins; from the impediments oe- tween the baptized and the non-bap- tized, etc Without the Church's dts- pensation these marriages are invalid with her dispensation they are valid. And this Is known by all Catholics and thus they see that the Church could make not only impedient impedi- ments, which render marriage illicit but also diriment impediments, which render marriage invalid And as 1t could make other simpediments 1t couid also make this one of clandestinity.
 It makes the parties of clandesttne marriage incapable of thus marrying It makes their consent not legitimate, and unable to engcnder the rights ana duties which usually follow from the consent of the parties.
 The Pope could not make law oy which a baptism with water and the words is invalid. but what if by adding wine he made that which was water not water? Again. the Pope could not make a law by which a mass with bread and wine and the words Of the priest, This is My body this is My blood" would not be mass but what if he put water into the wine and made that which was wine not wine? 1 In these instances his act would have changed that which otherwise would have been valid matter Of a sacra- ment of baptism or a sacrifice of mass into something which Is not valid mat ter. And similarly his making clan | destinity an impeachment of marriage makes the physical consent of the par | ties which otherwise would have been valid matter of the contract and sacra- ment not to be valid matter of the contract of sacrament. How so? lie makes the persons disabled, incom- petent to contract. He makes the | consent incompetent. disabled to pro. | duce the tie. Here there is no physical change as in the supposition about the | water and wine, but there is a moral | change, and this change Is enough for | the case in point
 After all is 1t infallibly certain that the Church and the Pope are not ex- ceeding their powers and acting ultra | ment, The Catholic who accepts the | infallibtlity of the Church or Pope must logically hold it as infallibly cer- | tain that here there is no such excess. | True. the Church or Pope is infallibie only when teaching ex-eathedra or when defining a truth pertaining to faith or morals for the universal an act and not directly a teaching. But indirectly there Is this law or act l teaching and a teaching that the Church or Pope has this power about the seventh sacrament, instituted by Christ; about a thing pertaining close ly to faith and morals, and this law was made by the Ecumenical Council of Trent and approved by the Pope ana designed for the universal Church. and if there were abuse of power and clan destine marriages were valid in the face of this act of the Council and the Pope. the Council and the Pope would have led the universal Church into pernieious and hopeless error about this thing of faith and morals. Since however. such error would logically overturn ipfallibility the Catholic who believes in infailibility must logically say 1t is infallibly certain there is nc error here and no excese or abuse oi power.
 Finally, granting all these powers and granting them as certain. what good reasons could Plus the Tentr have for making this extreme use oi them. to make this great change in the law of the Council of Trent, and for bringing 1t into places where no othei Pope of the preceding three centuriel had brought 1t?
 The present Pope found the law making 1t impossible for the Catholic to set married except by the proper parish priest or bishop or the delegate of either. and the proper priest and Bishop are determined by that Catho- lies domicile or quasi -domicile. Plus the Tenth changed the law so that any Catholic from any part of the world may be validly married by any parish priest or Bishop. provided only that the celebrant officiates in his own | Catholic now to get married validly and above all. how much easier foI the Bishops court to know that he has been married validiy since all the for mer possible doubts founded on domi- cfle or quasi -domicile are eliminated.
 To stop Secret Marriages.
 Plus the Tenth found the law oi clandestinity promulgated only in cer. tain sections. and 1t had no force except in a parish where 1t had been promul- gated thirty days previously. Even al l Rome there were many doubts about where 1t had been promulgated or how 1t had been promulgated centuries be- fore, and about whether it had not fallen into disuse. and the simpls faithful who now change residences SC readily could not easily understand that there is a new law in a new land to which they come.
 Moreover. Plus the Tenth found that where the law had been promulgated secret marriages, ever detested by the Church. were almost unknown. For these reasons and others he decided on simplicity and equality. and to have this law the same in all places. And now wherever the law is new the good Catholic finds he has little now to dc which he did not do before, and more over he sees his marriage by many new safeguards protected and guaran- teed to be according to all the laws of the Church and of God. But a bad Catholic. who would like to be mar 1 ried in secret. and thus keep a secret back door open to deny his marriage and to desert his wife and children and to live in sin in new and pre- l tAndAd fnarriaR ffpdn fhfs sacrAt banty