PARENZO-POLA
-480
PARIS
Thomas (II-II, Q. civ, a. 2, ad lum), that they must
intend to do what is commandod precisely l)ecause it
is enjoined; it is enough lliat they be minded to do
what is prescribed. 'I'liis (il>lif;ati<)U covers all those
matters and those only which make for the proi)or
rearing of the olTspriiig. Parents have no power to
order their children to do what is sinful, nor can they
impose upon them against their will any particular
calling in life. Theologians find their criterion for
determining the grievousness of the sin of disobe-
dience by scrutinizing the command given as well as
the matter with which it is concerned. They say that
the offence is then to be rated as mortal when the
communication of the parental will takes the form
of a real precept given in earnest and not merely a
counsel or exhortation. They further require that
this behest should have to do with something im-
portant.
There is no hard and fast rule to gauge the gravity of the matter in which an infraction of the duty of obedience will become a mortal sin. Moralists declare that this valuation must be made by the good sense of thoughtful persons. They add that in general when an act of disobedience is calculated to work serious harm to the parents, or interfere seriously with domes- tic discipline, or put in jeopardy the temporal or spiritual welfare of the children themselves, it is to be accounted a mortal sin. When the thing for whose per- formance or omission the parent's command is issued is already binding under pain of grievous sin, either by the natural or positive law, the setting at naught of the parental injunction does not involve a distinct sin of disobedience requiring a separate accusation in con- fession . The reason is that t he motive of the command is assumed to remain the same in both cases. An example in point would be the defiance of an order given by a parent to a child to assist at Mass on Sunday, something which the latter is already bound to do.
Children are released from parental control when they attain their majority, or are legally emanci- pated. In the United States this latter may be done either by a written instrument or by means of cer- tain facts which the statutes construe as sufficiently manifesting the consent of the parents.
Slater, Manual of Moral Theology (New York, 1908); Leckt, History of European Morals (New York, 1910); SpiRAGO, The Catechism Explained (New York, 1899); Devas, Key to the World's Progress (London, 1906); D'Annibale, Summula Theolo- gi(Z Moralis [JXome, 1908); Ballerini, Opus Theologicum Morale (Prato, 1899) ; St. Thomas, Summa Theologica.
Joseph F. Delant.
Parenzo-Pola (Parentina-Polensis), Diocese OF. — The lit til- town of Parenzo is picturesquely sit- uated on a promontory extending into a creek of the Adriatic. At the head of this promontory, close to the water, rises the cathedral, the pride of Parenzo. Built by the first bi.shop, Euphrasius, in the time of Justinian, under whom Byzantine architecture first reached the shores of the Adriatic, it is the best pre- 8er\'ed monument of that epoch in Austria. More- over, archicologists have proved that it bears witness to the antiquity of Christianity in Parenzo, as it is the most recent of three churches, the second of which belongs to the time of Constantine the Great, while the oldest antedates that epoch. Parenzo was a separate diocese from the time of Euphrasius until in 1827 it was united with Pola, whose first bishop, Venerius, died about ,520. At present Parenzo-Pola is under the jurisdiction of Gorz and numbers 132,000 Catholics, including 135 secular priests, one monastery with 21 monks, and 6 (or 8) convents con- taining 132 nuns.
Codice diplomatico Jstriano, 3 vols, appearing aa supplement to KANDLER'sA'/sfria (1846); Cappeletti, Le ehiese d' Italia (Venice, 1844-71); Kandlbb, Faeti eacri e profane de Trieste e dell' Istria (Trieat, 1849).
C. WOLFSOBUBEB.
Parini, Giuseppe, Italian poet, b. at Bosisio, 23
May, 1729; d. at Milan, 15 Aug., 1799. Parini was
early taken to Milan. lie was an apt iHii)il and
showed that he possessed marked ability tor leaching,
which was to bo the work of the greater pari of his
life. His poetic talent also evinced itself at an early
date and secured his entrance into several of the
Accathmie, especially into the "Arcadia". Taking
Holy orders in 1754, he served as tutor in several
noble families and gained that knowledge of fashion-
able life which he was to put to good use in his
"Giorno". From 1773 on he was professor of fine
arts in the Brera at Milan. When the Cisalpine
Republic was established with its capital at Milan,
Bonaparte made him a member of the municipal
government; this position he lost on account of his
liberal utterances. The latter part of his life was
passed in rather straitened circumstances. The poet-
ical fame of Parini depends upon his "Odi" and the
"Giorno", particularly upon the latter. The "Odi"
(1st ed., Milan, 1791) are in the conventional manner
of the eighteenth century Arcadian compositions;
some of them deal with matters of moral and social
speculation. The "Giorno", upon which he had be-
gun to work about 1760, is a satire upon the life of the
young man of fashion of the time. In the four parts
of it — the "Mattino", the "Mezzogiorno", the
" Vespro", and the "Notte" — he passes in review the
futile daily occupations of a typical society beau, all
the while ridiculing the effeminate and corrupt cus-
toms of the youth of the age. The interest of the
composition is diversified by the introduction of
pleasing episodes. The verse form is that of un-
rhyined decasyllabics. Some occasional verses, a
cantata ("La figlia di Jefte"), a dramatic work
("Ascanio in Alba"), and a few minor compositions
in prose constitute the rest of his literary produc-
tions.
See the biography by Reina prefixed to Parini's Opere (Milan, 1881-4); Cantu, Giorno (Milan, 1854); Carducci, Storia del Giorno di Giuseppe Parini (Bologna, 1892) ; Salvera- GUO, Odi (Bologna, 1882).
J. D. M. Ford.
Paris, Archdiocese op (Parisiensis), comprises the Department of the Seine. It was re-established by the Concordat of 1802 with much narrower limits than it had prior to the Revolution, when, besides the city of Paris and its suburbs, it comprised the arch- deanery of Josas (including the deaneries of Ch&teau- fort and Montlhery) and the archdeanery of Brie (in- I
eluding the deaneries of Lagny and Vieux-Corbeil). The deanery of Champeaux, enclosed within the territory of the Diocese of Sens, was also dependent on the Archdiocese of Paris, which had then 492 parishes. The Concordat gave to the dioceses of Versailles and Meaux the archdeaneries of Josas and Brie, which had nearly 350 parishes, and reduced the Archdiocese of Paris to 42 urban and 7G suburban parishes. According to the Concordat it had eight suffragans: Amiens, Arras, Cambrai, Orleans, Meaux, Soissons, Troves, and Versailles. The re-establish- ment under the Restoration of the Archdioceses of Reims and Sens removed the Dioceses of Troyes, Amiens, and Soissons from the juii.sdiction of Paris, but the Dioceses of Blois and Chartres, created in 1882, were attached to the Province of Paris. In 1841 Cambrai, having become a metropolitan see, ceased to be a suffragan of Paris, Arras being made its suffi'agan.
The Roman Lutetia. — The Gaul Camulogenus burnt Lutetia in 52 B. C, while defending against CKsar the tribe of the Parisii, whose capital it was. The Romans erected a new city on the left slope of Mt. Lucotilius (later Mont Ste-Genevieve). That the Romanization of Paris was very quickly accomplished is proved: (1) by the altar (discovered in 1710 under the choir of Notre-Dame) raised to Jupiter under
