These regulations establish the headship of the father and the husband in regard to matters which belong to religion. And the significance of them lies in this, that no intrusion of the priest is permitted. If the "Priests' Code" had been intended to set up a hierocracy, these vows would have given the opportunity of introducing priestly influence into family life. The provisions appear to be designed for the very purpose of disallowing this. It was seen that in the ardour of religious zeal women were disposed to make large promises, dedicating their means, their children, or perhaps their own lives to special service in connection with the sanctuary. But the father or husband was the family head and the judge. No countenance whatever is given to any official interference.
It would have been well if the wisdom of this law had ruled the Church, preventing ecclesiastical dominance in family affairs. The promises, the threats of a domineering Church have in many cases introduced discord between daughters and parents, wives and husbands. The amenability of women to religious motives has been taken advantage of, always indeed with a plausible reason,--the desire to save them from the world,--but far too often, really, for political-ecclesiastical ends, or even from the base motive of revenge. Ecclesiastics have found the opportunity of enriching the Church or themselves, or, under cover of confession, have become aware of secrets that placed families at their mercy. No practice followed under the shield of religion and in its name deserves stronger reprobation. The Church should, by every means in its power, purify and uphold family life. To undermine the unity of families by laying obligations on women, or obtaining promises apart from the knowledge of those to whom they are bound in the closest relationship, is an abuse of privilege. And the whole custom of auricular confession comes under the charge. It may occasionally or frequently be used with good intention, and lonely women without trusted advisers among their kindred may see no other resource in times of peculiar difficulty and trial. But the submission that forms part of it is debasing, and the secrecy gives priesthood a power that should belong to no body of men in dealing with the souls of their fellow-creatures, and fellow-sinners. At the very best, confession to a priest is a weak expedient.