THE NEW SCHAFF-HERZOG
with a dedication to Henry II. of France. He was violently attacked by Calvin and Beza because of his criticism of their conduct in burning Servetus, but defended himself vigorously in his De hccreticis { Basel, 1554); and in Contra libellum Calrini, in quo ostendere conatur hcereticos jure gladii coercendos esse. Calvin's influence suppressed the latter, and it was not published till 1612.
Bibliography: F. Buisson, Seb. Castellion, sa vie et son ceuvre, 2 vols., Paris, 1892 (i., p. xvii. gives literature concerning him; ii. 341 sqq. gives list of his writings); C. Jarrin, Deux oublies; Seb. Castellion, Leonard Racle, Paris,
1S95.
CASTLE, NICHOLAS: United Brethren; b. at Bristol, Ind., Oct. 4, 1837; entered the ministry, 1S57; elected bishop, 1S77; emeritus, 1905.
CASTOR, SAINT: According to legend, a companion of St. Maximin of Treves, who had an influential career as a missionary and ascetic on the lower Moselle. His relics are said to have been miraculously discovered under Bishop Weomad (d. 791). They were first placed at Carden on the Moselle; but in 836 a part of them was translated to Coblenz (of which city Castor has since been known as the patron) by Archbishop Hetti of Treves, and preserved in the minster founded there by him. (A. Hauck.)
CASUISTRY: The name of a special form of discipline, or branch of ethics, constituting a somewhat elaborated scheme of doctrine concerning proper moral action in single and concrete instances. The evaluation of this kind of activity evolves itself generally as consequence of a lawful and rightful apprehension of the moral walk, whereby we accentuate external conduct according to definite prescriptive rules. Coordinately with a fundamental moral code for this action, certain ethical norms with legal adjuncts were in practical operation so far back as the Jewish " scribes and Pharisees." Jesus came forward in sharpest contrast with this casuistical doctrine of morals.
Teaching As he suffered his disciples to become of Jesus derivately participant of his integral
and Paul, community with God, he kindled in them a love to God, which was to verify itself in love to men. To this love he brought back the conception of the Law fulfilled; and accordingly he teaches in the place of casuistry a direction of life spontaneously individual. Even where he appears himself to set up casuistical requirements (Matt. v. 21 sqq., vi. 1 sqq., xxii. 17 sqq.; Luke xiv. 3 sqq.) it is always expressly in order to lay emphasis upon the spiritual interpretation of the Law, over against legalizing constructiveness. These thoughts were but dialectically expanded through Paul's epistles, inasmuch as he teaches that faith in God's grace in Christ has its operation in the love which fulfils the requirements of God's will in agreement with the spirit of the Law. Yet he knew that even though faith and love be present, still the certainty is not immediately vouchsafed as to what is right in this or that particular instance (Rom. xii. 2; Phil. i. 9, 10). He, therefore,
dwells on a persistently proving examination of God's will, and gives corresponding instructions to his own congregations; which instructions now and then through their touching upon particular conditions have a certain casuistic stamp about them (cf. I Cor. vii. 8, 10); but, in distinction from every form of casuistic legalism by means of morally postulated direction, they seek to develop the proper moral consciousness of the congregations themselves.
But even early in the postapostolic age, the tendency set in, coordinately with a one-sided intellectualizing conception of the faith, to regulate by outward legalism the moral life as thus robbed of its religious mainspring; and the same tendency involved the casuistical treatment of ethics. Still further was this disposition fostered in Western theology through the influence of Stoicism, and in part through the legalizing development of ecclesiastical doctrine. It shows itself even in Augustine, despite his obliteration of ethics, and continued to be characteristic of the entire Western Catholic ethical system. What ministered still more widely to the development of casuistry was the very early and momentously
elaborated ecclesiastical institution of
Devel- penance, with the infliction of eccle-
opment of siastical penalties for individual sins.
Casuistry. The appertaining customary rules of
the ancient forms of procedure and the relevantly codified decrees of separate synods were brought together, supplemented, and arranged by the compilers. There thus arose the definite manuals on penance for the use of confessors; among which the best known were those attributed to Archbishop Theodore of Canterbury (d. 690) and the Venerable Bede (d. 735). A still greater amplification of casuistry was promoted by the entire method of the scholastic ethics, with its subtle disputations; by the influence of the canonical repetition; and by the universally obligatory institution of auricular confession (1215). Under such influences there arose a distinctive systematic discipline, which in contradistinction to the philosophic and legal came to be designated as theological casuistry. The scholars who cultivated the same constituted, under the name of casuists or schemists, both in the Middle Ages and at Roman Catholic universities much later still, a special class of teachers, notably so as against the canonists. The writings which embodied this discipline were the so-called " summce of cases of conscience " (suminw casuum conscientia). Of these the most ancient was compiled in the thirteenth century by Raymond of Penaforte (printed at Lyons, 1719). There then followed a good many such writings while scholasticism was approaching the term of its decay through the fourteenth and fifteenth centuries. The most renowned of these summce, which are usually designated in brief by the author's name or birthplace, are the following: the Astesana (printed 1468, and often); Pisanella (written 1338; printed, Paris, 1470); Pacifica (written c. 1470; printed, Venice, 1576); Rosella ; Angelica ; and lastly the one usually known as summa summarum : properly the compilation