[167] In general see Cigoi, Unauflösbarkeit, 149 ff.; Perrone, De mat. christ., III, 376 ff., 389 ff., 398 ff.; Godolphin, Repartorium canonicum, 61, 62, 492-512; Esmein, Le mariage en droit canonique, II, 295 ff., 308 ff.; Schulte, Lehrbuch, 359-61; Lecky, Democracy and Liberty, II, 193, 196, 197; Glasson, Le mariage civil et le divorce, 216, 217; Scheurl, Das gem. deut. Eherecht, 275, 276, where the canons adopted at the twenty-fourth session are given.
[168] By the bishop of Barcelona, who proposed the word separatio for divorce quoad torum: Esmein, op. cit., II, 309. On the misleading names for the two kinds of separation see Pollock and Maitland, Hist. of Eng. Law, II, 392 n. 5. However, a "modern distinction of some Catholic writers between anullatio and separatio removes all ambiguity."—Woolsey, Divorce, 124.
[169] "viii. Si quis dixerit ... vel Ecclesiam errare, dum ob alias causas, praeter adulterium, facit divortium quoad thorum seu cohabitationem, ad tempus vel perpetuo: anathema sit."—Theiner, Acta, II, 313: Esmein, op. cit., II, 309 n. 1.
[170] Distinction is made between dispensatio super matrimonio, that is, for dissolving an unconsummate marriage; and dispensatio matrimonialis, that is, to remove an impediment which otherwise would invalidate a proposed contract. In all cases of dispensation careful judicial inquiry as to the grounds of application is made: Geary, Marriage and Family Relations, 510-14. Cf. Woolsey, op. cit., 122, 123; and especially the convenient manual of Pompen, De dispensationibus, 122-68. For a full discussion of the intricate law and custom as to dispensation see Esmein, op. cit., II, 315-68; Freisen, Geschichte des can. Eherechts, 891-906; Scheurl, Das gem. deut. Eherecht, 281 ff. In the oriental church dispensation from the forbidden degrees is in general not allowed, Zhishman: Das Eherecht der orient. Kirche, 709-17.
[171] The writings of Luther, Milton, and other Reformation and Puritan writers abound in examples of such charges. "For no cause, honest or necessary," says Martin Bucer, "will they permit a final divorce: in the meanwhile, whoredoms and adulteries, and worse things than these, not only tolerating in themselves and others, but cherishing and throwing men headlong into these evils. For although they also disjoin married persons from board and bed, that is, from all conjugal society and communion, and this not only for adultery, but for ill usage, and matrimonial duties denied; yet they forbid those thus parted to join in wedlock with others: but, as I said before, any dishonest associating they permit."—"The Judgment of Martin Bucer," in Milton's Prose Works, III, 292.
[172] Goeschen, Doctrina de mat., 60; also Mejer, "Zur Geschichte des ält. prot. Eherechts," in ZKR., XVI, 47; Hubrich, Das Recht der Ehescheidung, 139 ff.
[173] Cf. Esmein, Le mariage en droit canonique, II, 308, 309. Throughout his Doctrine and Discipline of Divorce, as elsewhere in his writings, Milton insists that a real marriage implies a full spiritual as well as conjugal companionship, with which the theory of separation without dissolution is inconsistent; and this is the common Puritan view.
[174] For example, see Milton's specious argument, following the allegorical method of some of the early theologians, to show the scope of the term "fornication" as used by Jesus and Moses: "Doctrine and Discipline of Divorce," Prose Works, III, 251-58, 394-401.
[175] See Milton's summary of their views: "Tetrachordon," loc. cit., 423-33.
[176] Richter, Beiträge zur Gesch. des Ehescheidungsrechts in der evang. Kirche, 11 ff., 15 ff., 56 ff.; idem, Kirchenrecht, 1177.