Denzinger EN 1980
[From the ordinance "In earn pro nostro," Jan 28, 1571]
1981 Dz 1081 First (then) we condemn all those exchanges which are called fictitious, (elsewhere, dry), and are so devised that the contracting parties at certain market places or at other localities pretend to solemnize exchanges; at which places those who receive money, actually hand over their letters of exchange, but they are not sent, or they are so sent that, when the time has passed they are brought back void, whence they had set out; or, even when no letters of this kind were handed over, the money is finally demanded with interest, where the contract had been solemnized; for between givers and receivers even from the beginning it had been so decided, or surely such was the intention, and there is no one who in the marketplaces or the above mentioned places makes payment, when such letters are received. And similar to this evil is also that, when money or deposits or by another name fictitious exchanges are handed over so that afterwards in the same place or elsewhere they are paid back with interest.
1982 Dz 1082 But even in the exchanges which are called real, sometimes, as it is reported to me, bankers put off the prescribed term of payment, when a profit has been received according to tacit or expressed agreement or even only a promise. All these things we declare to be usurious, and strictly prohibit their being done.
[From the acts concerning the union of the Greco-Russian church, 1575]
1985 Dz 1083 I, N., in firm faith believe and profess each and every thing which is contained in the Creed of faith, which the holy Roman Church uses, namely: I believe in one God [as in the Nicean-Constantinopolitan Creed, n. 86, 994].
1986 Dz 1084 I also believe, and I accept and profess all the things which the holy ecumenical Synod of FLORENCE defined and declared concerning the union of the western and eastern Church, namely that the Holy Spirit is eternally from the Father and the Son; and that He has His essence and His subsistent being from the Father and from the Son together; and that He proceeds from both eternally, as from one principle and by a single procession, since what the holy Doctors and Fathers say comes to mean the same thing, that from the Father through the Son the Holy Spirit proceeds, and that the Son, according to the Greeks, is also the cause, and according to the Latins, indeed the principle of the subsistence of the Holy Spirit, as is the Father. All things, however, which are of the Father, the Father Himself has given to His only-begotten Son in generation, outside of being the Father; the very fact that the Holy Spirit proceeds from the Son, the Son himself eternally has from the Father, by whom He has also been eternally begotten. And that the explanation of these words, "Filioque," for the sake of declaring the truth, and because of imminent necessity, has lawfully and reasonably been added to the Creed. . . . The text follows from the decrees of the union of the Greeks. Council of FLORENCE.
1987 Dz 1085 Besides, I profess and accept all the other things which the holy Roman and Apostolic Church, according to the decrees of the holy ecumenical general Synod of TRENT, proposed and prescribed should be professed and accepted, as well as the contents in the above mentioned creeds of faith, as follows:
Apostolic . . . and all the rest, as in the profession of faith of TRENT [n.995 ff.].
[From the Instruction concerning the rites of the Italo-Greeks, August 30, 1595]
1992 Dz 1086 (3) . . . Greek priests are not to be forced to accept the holy oils, except the chrism from the Latin diocesan bishops, since oils of this kind are produced and blessed by them in the furnishing of the oils and the presensation of the sacraments according to the ancient rite. . . . Let them be forced to accept chrism, however, which, even according to their rite, cannot be blessed except by a bishop.
[From the same Instruction] *
(4) Those ordained by schismatic bishops, who have been otherwise duly ordained, the due form having been observed, receive, indeed, ordination, but not jurisdiction.
[From the Decree of the Holy Office, June 20, 1602]
1994 Dz 1088 His Holiness . . . condemned and forbade as false, rash, and scandalous the proposition, namely, "that it is lawful through letters or through a messenger to confess sins sacramentally to an absent confessor, and to receive absolution from that same absent confessor," and orders in turn that that proposition thereafter not be taught in public or private gatherings, assemblies, and congresses; and that it never in any case be defended as probable, be given the stamp of approval, or be reduced in any way to practice.
1995 Dz 1089 According to an opinion of the Holy Office, published repeatedly (especially on June 7, 1603, and January 24, 1522) under Clement VIII and Paul V, this decree also in a divided sense, i.e., on confession and on absolution separately, is sound; to the decree of the Holy Office a reply was made on July 14. 1605: "The most holy has decreed that the mentioned interpretation of P. Suarez on the above mentioned decree [namely, on the divided sense] is not adequate," and, according to a decree of the Congregation of the Fathers Theologians on June 7, 1603, it cannot be supported "from that case, when upon only signs of repentance being given and reported to a priest who is present, absolution is given one on the very point of death after confession of sins was made to an absent priest, since it contains an entirely conflicting difficulty." This decree, "by the aforesaid Supreme Pontiffs" is said to have been approved in a decree published on January 24, 1622, by a cardinal, one of the Inquisitors, together with some theologians, and is published a second time: according infants in Italy and adjacent islands, since this was expressly forbidden [see n. 1459] them by Clement VIII in the year 1595. to a decree of January 24, 1622, "from the case of that sick person, to whom on the very point of death upon petitioning for confession and after signs of repentance were given, and reported to a priest who is coming, absolution is given, although (the circumstances) contain conflicting reason, no controversy can arise over the spoken decree of Clement VIII.'' *
[From the formula for ending disputes sent to the superior generals of the Order of Preachers and of the Society of Jesus, Sept. 5, 1607]
1997 Dz 1090 In the matter of aids [de auxiliis] the right is granted by the Supreme Pontiff not only to the disputants but also to the consultors of returning to their countries and their homes; and it is added that this will be so that His Holiness may promulgate at an opportune time the declaration and conclusion which were awaited. But it was most seriously forbidden by the same Most Holy Lordship that in treating this question anyone either qualify the position opposite his own or note it with any censure. Even more he desires that they in turn abstain from harsh words indicating bitterness of mind. *
[From the decree of the Sacred Office, Jan. 24, 1647]
1999 Dz 1091 The most holy . . . has decreed and declared heretical this proposition so presented that it established an exact equality between St. PETER and St. Paul, without subordination and subjection of St. Paul to St. Peter in supreme power, and in the rule of the universal Church: "St. PETER and St. Paul are the two princes of the Church who form one head, or: there are two Catholic heads and supreme leaders Of the Catholic Church, joined in highest unity between themselves"; or, "the head Of the Catholic Church consists of two who are most divinely united into one"; or, "there are two supreme pastors and guardians of the Church, who form one head only."
[Excerpts from "Augustinus" and condemned in the Constitutions "Cum occasione," May 31. 1658]
2001 Dz 1092 I. Some of God's precepts are impossible to the just, who wish and strive to keep them, according to the present powers which they have; the grace, by which they are made possible, is also wanting.
Declared and condemned as rash, impious, blasphemous, condemned by anathema, and heretical.
2002 Dz 1093 2. In the state of fallen nature one never resists interior grace.
Declared and condemned as heretical.
2003 Dz 1094 3. In order to merit or demerit in the state of fallen nature, freedom from necessity is not required in man, but freedom from external compulsion is sufficient.
Declared and condemned as heretical.
2004 Dz 1095 4. The Semipelagians admitted the necessity of a prevenient interior grace for each act, even for the beginning of faith; and in this they were heretics, because they wished this grace to be such that the human will could either resist or obey.
Declared and condemned a s false and heretical.
2005 Dz 1096 5. It is Semipelagian to say that Christ died or shed His blood for all men without exception.
Declared and condemned as false, rash, scandalous, and intended in this sense, that Christ died for the salvation of the predestined, impious, blasphemous, contumelious, dishonoring to divine piety, and heretical.
[From the decree against the Jansenists, April 23, 1654]
2008 Dz 1097 But, since at Rome as well as elsewhere there are being circulated certain assertions, acts, manuscripts, and, perchance, printed documents of the Congregations held in the presence of most happily reigning Clement VIII and Paul V on the question of "Aids of Divine Grace," both under the name of Francis Payne, once Dean of the Roman Rota, and under the name of Fr. Thomas of Lemos, O.P., and of other prelates and theologians, who, as it is asserted, were present at the aforementioned Congregations, besides a certain autograph or exemplar of the Constitution of the same Paul V on the definition of the aforesaid question On Aids, and of the condemnation of the opinion or opinions of Louis Molina, S.J., His Holiness by the present decree declares and decrees that no trust at all is to be placed in the above-mentioned assertions, acts, on behalf of the opinion of the Brothers, O.S.D., as well as of Louis Molina and of the other religious, S.J., and in the autograph or exemplar of the above mentioned Constitution of Paul V; and that nothing can or ought to be alleged by either side or by anyone whatsoever; but that on this aforesaid question the decrees of Paul V and Urban VIII, their predecessors, are to be observed. *
[From the Constitution "Ad sacram beati PETRI Sedem," Oct. 16, 1656]
2012 Dz 1098 (6) We declare and define that these five propositions have been taken from the book of the aforementioned Cornelius Jansen, Bishop of Ypres, entitled AUGUSTINUS, and in the sense understood by that same Cornelius condemned.
[From the Constitution, "Regiminis apostolicis," Feb. 15. 1665]
2020 Dz 1099 "I, N., submit to the apostolic Constitution of INNOCENT X, dated May 31. 1653, and to the Constitution of ALEXANDER VII, dated Oct. 16. 1656, Supreme Pontiffs, and I reject and condemn with a sincere heart, just as the Apostolic See has condemned them by the said Constitutions, the five propositions taken from the book of Cornelius Jansen, entitled Augustinus, and in the sense understood by that same author, and so I swear: So help me God, and this holy gospel of God." *
[From the Bull "Sollicitudo omnium eccl.," Dec. 8, 1661]
2015 Dz 1100 (1) The devotion to the most blessed Virgin Mary is indeed of long standing among the faithful of Christ who believe that her soul, from the first instant of its creation and infusion into her body, was preserved immune by a special grace and privilege of God from the stain of original sin, in view of the merits of her Son, Jesus Christ, the Redeemer of our human race, and who, in this sense, esteem and solemnly celebrate the festivity of her conception; the number of these has increased (after the Constitutions of SIXTUS IV renewed by the Council of Trent, note 734 f., 792.) ... so that ... now almost all Catholics embrace it. . . .
2017 (4) We renew the Constitutions and decrees published by Roman Pontiffs in favor of the opinion that asserts that the soul of the blessed Virgin Mary at its creation, and at its infusion into her body, was blessed by the grace of the Holy Spirit and was preserved from original sin.
[Condemned in decrees of Sept. 24, 1665, and of March 18.1666
2021 Dz 1101 1. A man is not bound at any time at all in his life to utter an act of faith, hope, and charity by the force of the divine precepts pertaining to these virtues.
2022 Dz 1102 2. A man belonging to the orders of Knights when challenged to a duel can accept this, lest he incur the mark of cowardice among others.
2023 Dz 1103 3. That opinion which asserts that the Bull "Coenae" prohibits absolution of heresy and other crimes only when they are public and that this does not diminish the power of Trent, in which there is a discussion of secret crimes, in the year 1629, July 18th, in the Consistory of the Sacred Congregation of the Most Eminent Cardinals, was seen and sustained.
2024 Dz 1104 4. Regular prelates can in the court of conscience absolve any seculars at all of hidden heresy and of excommunication incurred by it.
2025 Dz 1105 5. Although it is evidently established by you that Peter is a heretic, you are not bound to denounce [him], if you cannot prove it.
2026 Dz 1106 6. A confessor who in sacramental confession gives the penitent a paper to be read afterwards, in which he incites to lust, is not considered to have solicited in the confessional, and therefore is not to be denounced.
2027 Dz 1107 7. A way to avoid the obligation of denouncing solicitation exists if the one solicited confesses with the solicitor; the latter can absolve that one without the burden of denouncing.
2028 Dz 1108 8. A priest can lawfully accept a twofold stipend for the same Mass by applying to the petitioner even the most special part of the proceeds appropriated to the celebrant himself, and this after the decree of Urban VIII. *
2029 Dz 1109 9. After the decree of Urban, * a priest, to whom Masses are given to be celebrated, can give satisfaction through another, by paying a smaller stipend to him and retaining the other part of the stipend for himself.
2030 Dz 1110 10. It is not contrary to justice to accept a stipend for several sacrifices and to offer one sacrifice. Nor, is it contrary to fidelity if I promise, with a promise confirmed also by an oath, to him who gives a stipend, what I offer for no one else.
2031 Dz 1111 11 We are not bound to express in a subsequent confession sins omitted in confession or forgotten because of the imminent danger of death or for some other reason.
2032 Dz 1112 12. Mendicants can absolve from cases reserved for bishops, when the faculty of the bishop was not obtained for this.
2033 Dz 1113 13. He satisfies the precept of an annual confession, who confesses to a regular, presented to a bishop, but unjustly reproved by him.
2034 Dz 1114 14. He who makes no confession voluntarily, satisfies the precept of the Church.
2035 Dz 1115 15. A penitent by his own authority can substitute another for himself, to fulfill the penance in his place.
2036 Dz 1116 16. Those who have provided a benefice can select as confessor for themselves a simple priest not approved by the ordinary.
2037 Dz 1117 17. It is permitted a religious or a cleric to kill a calumniator who threatens to spread grave crimes about him or his order, when no other means of defense is at hand; as it seems not to be, if a calumniator be ready to spread the aforesaid about the religious himself or his order publicly or among people of importance, unless he be killed.
2038 Dz 1118 18. It is permitted to kill a false accuser, false witnesses, and even a judge, from whom an unjust sentence threatens with certainty, if the innocent can avoid harm in no other way.
2039 Dz 1119 19. A husband does not sin by killing on his own authority a wife caught in adultery.
2040 Dz 1120 20. The restitution imposed by Pius V* upon those who have received benefits but not reciting [the Divine Office in fulfillment of their obligation] is not due in conscience before the declaratory sentence of the judge, because it is a penalty.
2041 Dz 1121 21. He who has a collective chaplaincy, or any other ecclesiastical benefit, if he is busy with the study of letters, satisfies his obligation, if he recites the office through another.
2042 Dz 1122 22. It is not contrary to justice not to confer ecclesiastical benefits gratuitously, because the contributor who contributes those ecclesiastical benefits with money intervening does not exact that money for the contribution of the benefit, but for a temporal profit, which he was not bound to contribute to you.
2043 Dz 1123 23. He who breaks a fast of the Church to which he is bound, does not sin mortally, unless he does this out of contempt and disobedience, e.g., because he does not wish to subject himself to a precept.
Dz 1124 24. Voluptuousness, sodomy, and bestiality are sins of the same ultimate species, and so it is enough to say in confession that one has procured a pollution.
2045 Dz 1125 25. He who has had intercourse with an unmarried woman satisfies the precept of confession by saying: "I committed a grievous sin against chastity with an unmarried woman," without mentioning the intercourse.
2046 Dz 1126 26. When litigants have equally probable opinions in their defense, the judge can accept money to bring a sentence in favor of one over the other.
2047 Dz 1127 27. If a book is published by a younger or modern person, its opinion should be considered as probable, since it is not established that it has been rejected by the Holy See as improbable.
2048 Dz 1128 28. A nation does not sin, even if without any cause it does not accept a law promulgated by the ruler.
2049 Dz 1129 29. On a day of fasting, he who eats a moderate amount frequently, even if in the end he has eaten a considerable quantity, does not break the fast.
2050 Dz 1130 30. All officials who labor physically in the state are excused from the obligation of fasting, and need not make certain whether the labor is compatible with fasting.
2051 Dz 1131 31. All those are entirely excused from fasting, who make a journey by riding, under whatever circumstances they make the journey, even if it is not necessary and even if they make a journey of a single day.
2052 Dz 1132 32. It is not evident that the custom of not eating eggs and cheese in Lent is binding.
2053 Dz 1133 33. Restitution of income because of the omission of stipends can be supplied through any alms that a beneficiary has previously made from the income of his service.
2054 Dz 1134 34. By reciting the paschal office on the day of Palms one satisfies the precept.
2055 Dz 1135 35. By a single office anyone can satisfy a twofold precept, for the present day and tomorrow.
2056 Dz 1136 36. Regulars can in the forum of conscience use their privileges which were expressly revoked by the Council of Trent.
2057 Dz 1137 37. Indulgences conceded to regulars and revoked by Paul V are today revalidated.
2058 Dz 1138 38. The mandate of the Council of Trent, made for the priest who of necessity performs the Sacrifice while in mortal sin, to confess as soon as possible [see note 880], is a recommendation, not a precept.
2059 Dz 1139 39. The expression "quamprimum" is understood to be when the priest will confess in his own time.
2060 Dz 1140 40. It is a probable opinion which states that a kiss is only venial when performed for the sake of the carnal and sensible * delight which arises from the kiss, if danger of further consent and pollution is excluded.
2061 Dz 1141 41. One living in concubinage is not bound to dismiss the concubine, if she is very useful for the pleasure of him so living (in the vernacular, "regalo") provided that if she [another reading: he] were missing, he would carry on life with very great difficulty, and other food would affect him living in concubinage with great loathing, and another maid servant would be found with very great difficulty.
2062 Dz 1142 42. It is permitted one who borrows money to exact something beyond the principal, if he obligates himself not to seek the principal until a certain time.
2063 Dz 1143 43. An annual legacy left for the soul does not bind for more than ten years.
2064 Dz 1144 44. So far as the forum of conscience is concerned, when the guilty has been corrected and the contumacy ceases, the censures cease.
2065 Dz 1145 45. Books prohibited "until they are expurgated" can be retained until they are corrected by the application of diligence.
All these are condemned and prohibited, at least as scandalous.
[From the decree of the Sacred Office, May 5, 1667]
2070 Dz 1146 Concerning the controversy: Whether that attrition, which is inspired by the fear of hell, excluding the will to sin, with the hope of pardon, to obtain grace in the sacrament of penance requires in addition some act of love of God, to some asserting this, and to others denying it, and in turn censuring the opposite opinion: . . . His Holiness . . . orders . . . that if they later write about the matter of the aforementioned attrition, or publish books or writings or teach or preach or in any manner whatever instruct penitents or students and others, let them not dare change either opinion with a note of any theological censure or contumely, whether it be that of denying the necessity of any love of God in the aforementioned attrition inspired by the fear of hell, which seems to be the more common opinion among scholastics today, or whether that of asserting the necessity of this love, until something has been defined by the Holy See concerning this matter.
[From the Decree C. S. Conc., Feb. 12. 1679]
2090 Dz 1147 Although the daily and frequent use of the most holy Eucharist has always been approved by the holy Fathers of the Church, yet never have they appointed certain days either for receiving it more often or certain days of the weeks and months for abstaining from it, which the Council of Trent did not prescribe; but, as if it considered the frailty of human nature, although making no command, it merely indicated what it would prefer when it said: "The Holy Council would indeed wish that at every Mass the faithful present would communicate by the sacramental reception of the Eucharist" [see n. 944 ]. And this not without cause, for there are very many secret recesses of conscience, various diversions because of the occupations of the spirit, likewise many graces and gifts of God granted to children, and since we cannot scrutinize these with human eyes, nothing can be established concerning the worthiness or integrity of anyone, and consequently nothing concerning the more frequent or daily partaking of the bread of life.
2091 And thus, as far as concerns tradesmen themselves, frequent approach to the receiving of the holy sustenance is to be left to the judgment of the confessors who explore the secrets of the heart, who from the purity of consciences and from the fruit of frequency and from the progress in piety in the case of laity, tradesmen, and married men, will be obliged to provide for them whatever they see will be of benefit to their salvation.
2092 In the case of married persons, however, let them seriously consider this, since the blessed Apostle does not wish them to "defraud one another, except perhaps by consent for a time, that they may give themselves to prayer" (cf. 1Co 7,5), let them advise these seriously that they should give themselves more to continence, because of reverence for the most holy Eucharist, and that they should come together for communion in the heavenly banquet with a purer mind.
2093 Dz 1148 In this, then, will the diligence of pastors be especially alert, not that some may not be deterred from frequent or daily partaking of holy communion by a single formula of precept, or that days for partaking be established generally, but rather let it be decided what should be permitted to each, or should be decided for themselves by themselves, or by the priests or confessors; and let this be prohibited entirely: that no one be repelled from the sacred banquet, whether he approach it frequently or daily, and yet let it attend that everyone taste of the sweetness of the body of the Lord more rarely or more frequently according to his measure of devotion and preparation.
2094 Dz 1149 Similarly nuns who desire holy communion daily will have to be advised to receive communion on the days established by the rule of their order; if some, however, are distinguished by purity of mind and are so enkindled by fervor of spirit that they seem worthy of more frequent or daily reception of the most holy Sacrament, let this be permitted them by the superiors.
It will be of benefit, too, besides the diligence of priests and confessors, to make use also of the services of preachers and to have an agreement with them, that, when the faithful have become used * to frequenting the most holy Sacrament (which they should do), they preach a sermon on the great preparation for undertaking that, and show in general that those who by devout zeal are stirred to a more frequent or daily partaking of the health bringing Food, whether lay tradesmen, or married people, or any others, ought to understand their own weakness, so that because of the dignity of the Sacrament and the fear of the divine judgment they may learn to revere the celestial table on which is Christ; and if at any time they should feel themselves not prepared, to abstain from it and to gird themselves for a greater preparation.
But let bishops, in whose dioceses such devotion towards the most Blessed Sacrament flourishes, give thanks to God for this, and they should nurture it by applying to it the proper measure of prudence and judgment, and on their part they will especially prevail upon themselves that no labor or diligence must be spared to do away with every suspicion of irreverence and scandal in the reception of the true and immaculate lamb, and to increase virtues and gifts in those who partake of it; and this will happen abundantly, if those, who are bound by such devoted zeal, by surpassing divine grace, and who desire to be refreshed more frequently by the most holy bread, become accustomed to expend their strength and to prove themselves with reverence and love. . . .
2095 Dz 1150 Furthermore, let bishops and priests or confessors refute those who hold that daily communion is of divine right, . . . Let them not permit that a confession of venial sins be made to a simple priest without the approbation of a bishop or ordinary.
[Condemned in a decree of the Holy Office, March 4, 1679]
2101 Dz 1151
1. It is not illicit in conferring sacraments to follow a probable opinion regarding the value of the sacrament, the safer opinion being abandoned, unless the law forbids it, convention or the danger of incurring grave harm. Therefore, one should not make use of probable opinions only in conferring baptism, sacerdotal or episcopal orders.
2102 Dz 1152 2. I think that probably a judge can pass judgment according to opinion, even the less probable.
2103 Dz 1153 3. In general, when we do something confidently according to probability whether intrinsic or extrinsic, however slight, provided there is no departure from the bounds of probability, we always act prudently. *
2104 Dz 1154 4. An infidel who does not believe will be excused of infidelity, since l he is guided by a less probable opinion.
2105 Dz 1155 5. Even though one sins mortally, we dare not condemn him who uttered an act of love of God only once in his life.
2106 Dz 1156 6. It is probable that the precept of love for God is of itself not of grave obligation even once every five years.
2107 Dz 1157 7. Then only is it obligatory when we are bound to be justified, and we have no other way by which we can be justified.
2108 Dz 1158 8. Eating and drinking even to satiety for pleasure only, are not sinful, provided this does not stand in the way of health, since any natural appetite can licitly enjoy its own actions.
2109 Dz 1159 9. The act of marriage exercised for pleasure only is entirely free of all 1. fault and venial defect.
2110 Dz 1160 10. We are not bound to love our neighbor by an internal and formal act
2111 Dz 1161 11. We can satisfy the precept of loving neighbor by external acts only.
2112 Dz 1162 12. Scarcely will you find among seculars, even among kings, a superfluity for [his] state of life. And so, scarcely anyone is bound to give alms from what is superfluous to [his] state of life.
2113 Dz 1163 13. If you act with due moderation, you can without mortal sin be sad about the moral life of someone and rejoice about his natural death, seek it with ineffectual desire and long for it, not indeed from dissatisfaction with the person but because of some temporal emolument.
2114 Dz 1164 14. It is licit with an absolute desire to wish for the death of a father, not indeed as an evil to the father, but as a good to him who desires it, for a rich inheritance will surely come his way.
2115 Dz 1165 15. It is licit for a son to rejoice over the parricide of his parent perpetrated by himself in drunkenness, because of the great riches that came from it by inheritance.
2116 Dz 1166 16. Faith is not considered to fall under a special precept and by itself.
2117 Dz 1167 17. It is enough to utter an act of faith once during life.
2118 Dz 1168 18. If anyone is questioned by a public power, I advise him to confess his faith to a noble person as to God and (to be) proud of his faith; I do not condemn silence as sinful of itself.
2119 Dz 1169
19. The will cannot effect that assent to faith in itself be stronger than the weight of reasons impelling toward assent.
2120 Dz 1170
20. Hence, anyone can prudently repudiate the supernatural assent which he had.
2121 Dz 1171 21. Assent to faith is supernatural and useful to salvation with only the probable knowledge of revelation, even with the fear by which one fears lest God has not spoken.
2122 Dz 1172 22. Only faith in one God seems necessary by a necessity of means, not, however, the explicit (faith) in a Rewarder.
2123 Dz 1173 23. Faith widely so called according to the testimony of creature or by a similar reason suffices for justification.
2124 Dz 1174 24. To call upon God as a witness to a slight lie is not a great irreverence, because of which God wishes or can condemn man.
2125 Dz 1175 25. With cause it is licit to swear without the intention of swearing, whether the matter be light or serious.
2126 Dz 1176 26. If anyone swears, either alone or in the presence of others, whether questioned or of his own will, whether for sake of recreation or for some other purpose, that he did not do something, which in fact he did, understanding within himself something else which he did not do, or another way than that by which he did it, or some other added truth, in fact does not lie and is no perjurer.
2127 Dz 1177 27. A just reason for using these ambiguous words exists, as often as it is necessary or useful to guard the well-being of the body, honor, property, or for any other act of virtue, so that the concealing of the truth is then regarded as expedient and zealous.
2128 Dz 1178 28. He who has been promoted to a magistracy or a public office by means of a recommendation or a gift can utter with mental reservation the oath which is customarily exacted of similar persons by order of the king, without regard for the intent of the one exacting it, because he is not bound to confess a concealed crime.
2129 Dz 1179 29. A grave, pressing fear is a just cause for pretending the administration of sacraments.
2130 Dz 1180 30. It is right for an honorable man to kill an attacker who tries to indict calumny upon him, if this ignominy cannot be avoided otherwise; the same also must be said if anyone slaps him with his hand or strikes with a club and runs away after the slap of the hand or the blow of the club.
2131 Dz 1181 31. I can properly kill a thief to save a single gold piece.
2132 Dz 1182 32. It is not only permitted to defend, with a fatal defense, these things we possess actually, but also those things to which we have a partial right, and which we hope to possess.
2133 Dz 1183 33. It is permitted an heir as well as a legatee to defend himself against one who unjustly prevents either an inheritance being assumed, or legacies being paid, just as it is permitted him who has a right to a chair or a benefice against one who unjustly impedes his possession of them.
2134 Dz 1184 34. It is permitted to bring about an abortion before the animation of the foetus, lest the girl found pregnant be killed or defamed.
2135 Dz 1185 35. It seems probable that every foetus (as long as it is in the womb) lacks a rational soul and begins to have the same at the time that it is born; and consequently it will have to be said that no homicide is committed in any abortion.
2136 Dz 1186 36. It is permitted to steal not only in extreme, but in grave necessity.
2137 Dz 1187 37. Male and female domestic servants can secretly steal from their masters to gain compensation for their work which they judge of greater worth than the salary which they receive.
2138 Dz 1188 38. No one is bound under the pain of mortal sin to restore what has been taken away by small thefts, however great the sum total may be.
2139 Dz 1189 39. Whoever moves or induces another to bring a serious loss upon a third party is not bound to a restitution of that loss incurred.
2140 Dz 1190 40. A usurious contract is permitted even with respect to the same person, and with a contract to sell back previously entered upon with the intention of gain.
2141 Dz 1191 41. Since ready cash is more valuable than that to be paid, and since there is no one who does not consider ready cash of greater worth than future cash, a creditor can demand something beyond the principal from the borrower, and for this reason be excused from usury.
2142 Dz 1192 42. There is no usury when something is exacted beyond the principal as due because of a kindness and by way of gratitude, but only if it is exacted as due according to justice.
2143 Dz 1193 43. What is it but venial sin if one detract authority by a false charge to prevent great harm to himself?
2144 Dz 1194 44. It is probable that he does not sin mortally who imposes a false charge on someone, that he may defend his own justice and honor. And if this is not probable, there is scarcely any probable opinion in theology.
2145 Dz 1195 45. To give the temporal for the spiritual is not simony, when the temporal is not given for a price, but only as a motive for conferring and effecting the spiritual, or even because the temporal is only a gratuitous compensation for the spiritual, or vice versa.
2146 Dz 1196 46. And this also is admissable, even if the temporal is the principal motive for giving the spiritual; furthermore, even if it be the end of the spiritual thing itself, so that it is considered of greater value than the spiritual thing.
2147 Dz 1197 47. When the Council of: Trent says that they sin mortally by sharing the sins of others who do not promote to the churches those whom they themselves judge to be more worthy and more useful for the Church, the Council either first seems to mean to signify by "more worthy" nothing else than the worthiness of being selected, using the comparative rather than the positive; or secondly, in a less proper expression takes "more worthy" to exclude the unworthy, but not the worthy, or finally, and thirdly, it is speaking of what occurs during an assembly.
2148 Dz 1198 48. Thus it seems clear that fornication by its nature involves no malice, and that it is evil only because it is forbidden, so that the contrary seems entirely in disagreement with reason.
2149 Dz 1199 49. Voluptuousness is not prohibited by the law of nature. Therefore, if God had not forbidden it, it would be good, and sometimes obligatory under pain of mortal sin.
2150 Dz 1200 50. Intercourse with a married woman, with the consent of her husband, is not adultery, and so it is enough to say in confession that one had committed fornication.
2151 Dz 1201 51. A male servant who knowingly by offering his shoulders assists his master to ascend through windows to ravage a virgin, and many times serves the same by carrying a ladder, by opening a door, or by cooperating in something similar, does not commit a mortal sin, if he does this through fear of considerable damage, for example, lest he be treated wickedly by his master, lest he be looked upon with savage eyes, or, lest he be expelled from the house.
2152 Dz 1202 52. The precept of keeping feast days is not obligatory under pain of mortal sin, aside from scandal, if contempt be absent.
2153 Dz 1203 53. He satisfies the precept of the Church of hearing the Holy Sacrifice, who hears two of its parts, even four simultaneously by different celebrants.
2154 Dz 1204 54. He who cannot recite Matins and Lauds, but can the remaining hours, is held to nothing, since the great part brings the lesser to it.
2155 Dz 1205 55. He satisfies the precept of annual communion by the sacrilegious eating of the Lord.
2156 Dz 1206 56. Frequent confession and communion, even in those who live like pagans, is a mark of predestination.
2157 Dz 1207 57. It is probable that natural but honest imperfect sorrow for sins suffices.
2158 Dz 1208 58. We are not bound to confess to a confessor who asks us about the habit of some sin.
2159 Dz 1209 59. It is permitted to absolve sacramentally those who confess only half, by reason of a great crowd of penitents, such as for example can happen on a day of great festivity or indulgence.
2160 Dz 1210 60. The penitent who has the habit of sinning against the law of God, of nature, or of the Church, even if there appears no hope of amendment, is not to be denied absolution or to be put off, provided he professes orally that he is sorry and proposes amendment.
2161 Dz 1211 61. He can sometimes be absolved, who remains in a proximate occasion of sinning, which he can and does not wish to omit, but rather directly and professedly seeks or enters into.
2162 Dz 1212 62. The proximate occasion for sinning is not to be shunned when some useful and honorable cause for not shunning it occurs.
2163 Dz 1213 63. It is permitted to seek directly the proximate occasion for sinning for a spiritual or temporal good of our own or of a neighbor.
2164 Dz 1214 64. A person is fit for absolution, however much he labors under an ignorance of the mysteries of the faith, and even if through negligence, even culpable, he does not know the mystery of the most blessed Trinity, and of the incarnation of our Lord Jesus Christ.
2165 Dz 1215 65. It is enough to have believed the mysteries once.
All condemned and prohibited, as they are here expressed, at least as scandalous and in practice pernicious.
The Holy Pontiff concludes the decree with these words:
2167 Dz 1216 Finally, in order that doctors, whether scholastics or any others whatsoever, may refrain from injurious contentions in the future, and that there be deliberations for peace and charity, the same Holy Pontiff commands them in virtue of holy obedience, to be on their guard in printing books and manuscripts, as well as theses, disputations, and sermons against any censure and note, and likewise violent railings against such propositions which are still being carried on among Catholics here and there, until the matter has been considered, and a judgment is rendered * by the Holy See upon these same propositions.
Denzinger EN 1980