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Dear catholic.com visitors: This website from Catholic Answers, with all its many resources, is the world's largest source of explanations for Catholic beliefs and practices. A fully independent, lay-run, 501(c)(3) ministry that receives no funding from the institutional Church, we rely entirely on the generosity of everyday people like you to keep this website going with trustworthy , fresh, and relevant content. If everyone visiting this month gave just $1, catholic.com would be fully funded for an entire year. Do you find catholic.com helpful? Please make a gift today. Thank you. Wishing you a blessed Lenten season.

Edward Genicot

Moral theologian, b. at Antwerp, Belgium, June 18, 1856; d. at Louvain, February 21, 1900

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Genicot, EDWARD, moral theologian, b. at Antwerp, Belgium, June 18, 1856; d. at Louvain, February 21, 1900. After making a brilliant course of studies at the Jesuit college in his native city, he entered the Society of Jesus, September 27, 1872. He was successively professor of humanities and of rhetoric at Ghent and Antwerp, and after being ordained priest and sustaining a public defense in all theology, taught first canon law and then moral theology at the Jesuit college in Louvain from 1889 until his comparatively early and unexpected death. Father Genicot was a professor well liked by all his classes because of the solidity and clearness of his teaching. In 1896 he published his “Theologiae Moralis Institutiones”, of which the sixth edition, in harmony with recent decrees of the Holy See, appeared in 1909 (Brussels). Father Genicot drew his inspiration chiefly from the large work of Ballerini-Palmieri. His own work is characterized by a great clearness of exposition, firm and straightforward judgment, avoidance of subtleties, and rejection of defective arguments; also by marked intellectual honesty that dares to follow principles to their utmost conclusions and set down the conduct confessors may legitimately follow in the confessional. Confessors have no reason to fear the broadness of his conclusions, if they do not actually pass beyond the limits prescribed by the author. Another work, “Casus Conscientiae”, was published after the author’s death. The third edition (1906) appeared with additions and corrections in 1909 (Louvain). These Casus, gathered in large part from actual experience, are remarkable for their presentation of real life and are something more than a mere repetition of theory.

J. SALSMANS


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