Denzinger EN 1719


PAULUS IV 1555 - 1559*

PIUS IV 1559-1565

COUNCIL OF TRENT, conclusion - SESSION XXI (July 16, 1562)

The Doctrine on Communion under both Species and that of Little Children *


1725 929a The holy, ecumenical, and general Synod of Trent, lawfully assembled in the Holy Spirit with the same legates of the Apostolic See presiding has decreed that those things which relate to communion under both species, and to that of little children are to be explained here, since in different places various monstrous errors concerning the tremendous an most holy sacrament of the Eucharist are being circulated by the wiles of the evil spirit; and for this reason in some provinces many seem to have fallen away from the faith and from obedience to the Catholic Church. Therefore, it warns all the faithful of Christ not to venture to believe' teach, or preach hereafter about those matters, otherwise than is explained or defined in these decrees.

Chap. 1. That Laymen and Clerics who not Of Bring Mass are not Bound by Divine Law to Communion under Both Species

1726 Dz 930 Thus, the holy Synod itself, instructed by the Holy Spirit, who is the Spirit of wisdom and understanding, the Spirit of counsel and piety, (Is 11,2). and following the judgment and custom of the Church itself, declares and teaches that laymen and clerics not officiating are bound by no divine law to receive the sacrament of the Eucharist under both species, and that without injury to the faith there can be no doubt at all that communion under either species suffices for them for salvation.

1727 For although Christ the Lord at the Last Supper instituted and delivered to the apostles this venerable sacrament under the species of bread and wine (cf. Mt 26,26 f.; Mc 14,22 Lc 22,19 1Co 11,23), f., yet, that institution and tradition do not contend that all the faithful of Christ by an enactment of the Lord are bound [can. 1, 2] to receive under both species [can. 1, 2]. But neither is it rightly inferred from that sixth discourse in John that communion under both forms was commanded by the Lord [can. 3], whatever the understanding may be according to the various interpretations of the holy Fathers and Doctors. For, He who said: "Unless you eat the flesh of the Son of Man and drink His blood, you shall not have life in you" (Jn 6,54), also said: "If anyone eat of this bread, he shall live forever" (Jn 6,52). And He who said: "He that eateth my flesh, and drinketh my blood hath life everlasting" (Jn 6,55) also said: "The bread, which I shall give, is my flesh for the life of the world" (Jn 6,52): and finally, He who said: "He that eateth my flesh and drinketh my blood, abideth in me and I in him" (Jn 6,57), said nevertheless: "He that eateth this bread, shall live forever" (Jn 6,58).

Chap. 2. The Power of the Church Concerning the Administration of the Sacrament of the Eucharist

1728 Dz 931 It [the Council] declares furthermore that this power has always been in the Church, that in the administration of the sacraments, preserving their substance, she may determine or change whatever she may judge to be more expedient for the benefit of those who receive them or for the veneration of the sacraments, according to the variety of circumstances, times, and places. Moreover, the Apostle seems to have intimated this in no obscure manner, when he said: "Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God" (1Co 4,1); and that he himself used this power is quite manifest in this sacrament as well as in many other things, not only in this sacrament itself, but also in some things set down-with regard to its use, he says: "The rest I will set in order when I come" (1Co 11,23). Therefore holy mother Church, cognizant of her authority in the administration of the sacraments, although from the beginning of the Christian religion the use of both species was not infrequent, nevertheless, since that custom in the progress of time has been already widely changed, induced by weighty and just reasons, has approved this custom of communicating under either species, and has decreed that it be considered as a law, which may not be repudiated or be changed at will without the authority of the Church [can. 2].

Chap. 3. Christ Whole and Entire and a True Sacrament is Received under Either Species

1729 Dz 932 Moreover, it declares that although our Redeemer, as has been said before, at that Last Supper instituted this sacrament and gave it to the apostles under two species, yet it must be confessed that Christ whole and entire and a true sacrament is received even under either species alone, and that on that account, as far as regards its fruit, those who receive only one species are not to be deprived of any grace which is necessary for salvation [can. 3].

Chap. 4. Little Children are not Bound to Sacramental Communion

Dz 933 Finally, the same holy Synod teaches that little children without the use of reason are not bound by any necessity to the sacramental communion of the Eucharist [can. 4.], since having been "regenerated" through "the laver" of baptism (
Tt 3,5), and having been incorporated with Christ they cannot at that age lose the grace of the children of God which has already been attained; Nor is antiquity, therefore, to be condemned, if at one time it observed this custom in some places. For, just as those most holy Fathers had good reason for an observance of that period, so certainly it is to be believed without controversy that they did this under no necessity for salvation.

Canons on Communion Under Both Species and that of Little Children *

1731 Dz 934 Can. 1. If anyone says that each and every one of the faithful of Christ ought by a precept of God, or by necessity for salvation to receive both species of the most holy Sacrament: let him be anathema [cf. n. 930 ].

1732 Dz 935 Can. 2. If anyone says that the holy Catholic Church has not been influenced by just causes and reasons to give communion under the form of bread only to layman and even to clerics when not consecrating, or that she has erred in this: let him be anathema [cf. n. 931 ].

1733 Dz 936 Can. 3. If anyone denies that Christ whole and entire, who is the fountain and author of all graces, is received under the one species of bread, because, as some falsely assert, He is not received according to the institution of Christ Himself under both species: let him be anathema [cf. n. 930, 932 ].

1734 Dz 937 Can. 4. If anyone says that for small children, before they have attained the years of discretion, communion of the Eucharist is necessary: let him be anathema [cf. n.933 ].

SESSION XXII (Sept. 17, 1562)

The Doctrine on the Most Holy Sacrifice of the Mass*

1738 937a The holy, ecumenical, and general Synod of Trent lawfully assembled in the Holy Spirit with the same legates of the Apostolic See presiding, has decreed that the faith and doctrine concerning the great mystery of the Eucharist in the holy Catholic Church, complete and perfect in every way, should be retained and, after the errors and heresies have been repudiated, should be preserved as of old in its purity; concerning this doctrine, since it is the true and the only sacrifice, the holy Council, instructed by the light of the Holy Spirit, teaches these matters which follow, and declares that they be preached to the faithful.

Chap. 1.[ The Institution of the Most Holy Sacrifice of the Mass ] *

1739 Dz 938 Since under the former Testament (as the Apostle Paul bears witness) there was no consummation because of the weakness of the Levitical priesthood, it was necessary (God the Father of mercies ordaining it thus) that another priest according to the order of Melchisedech (Gn 14,18 Ps 109,4 He 7,11) arise, our Lord Jesus Christ, who could perfect (He 10,14) all who were to be sanctified, and lead them to perfection.

1740 He, therefore, our God and Lord, though He was about to offer Himself once to God the Father upon the altar of the Cross by the mediation of death, so that He might accomplish an eternal redemption for them [edd.: illic,there], nevertheless, that His sacerdotal office might not come to an end with His death (He 7,24 He 7,27) at the Last Supper, on the night He was betrayed, so that He might leave to His beloved spouse the Church a visible sacrifice [can. 1] (as the nature of man demands), whereby that bloody sacrifice once to be completed on the Cross might be represented, and the memory of it remain even to the end of the world (1Co 11,23 ff.) and its saving grace be applied to the remission of those sins which we daily commit, declaring Himself constituted "a priest forever according to the order of Melchisedech" Ps 109,4; offered to God the Father His own body and blood under the species of bread and wine, and under the symbols of those same things gave to the apostles (whom He then constituted priests of the New Testament), so that they might partake, and He commanded them and their successors in the priesthood in these words to make offering: "Do this in commemoration of me, etc." (Lc 22,19 1Co 11,23), as the Catholic Church has always understood and taught [can. 2].

For, after He had celebrated the ancient feast of the Passover, which the multitude of the children of Israel sacrificed (Ex 12,1 ff.) in memory of their exodus from Egypt, He instituted a new Passover, Himself to be immolated under visible signs by the Church through the priests, in memory of His own passage from this world to the Father, when by the shedding of His blood He redeemed us and "delivered us from the power of darkness and translated us into His kingdom (Col 1,13).

1742 Dz 939 And this, indeed, is that "clean oblation" which cannot be defiled by any unworthiness or malice on the part of those who offer it; which the Lord foretold through Malachias must be offered in every place as a clean oblation (Ml 1,11) to His name, which would be great among the gentiles, and which the Apostle Paul writing to the Corinthians has clearly indicated, when he says that they who are defiled by participation of the "table of the devils" cannot become partakers of the table of the Lord (1Co 10,21), understanding by table in each case, the altar. It is finally that [sacrifice] which was prefigured by various types of sacrifices, in the period of nature and the Law (Gn 4,4 Gn 8,20 Gn 12,8 Gn 22 Ex: passim), inasmuch as it comprises all good things signified by them, as being the consummation and perfection of them all.

Chap.2. [ The Sacrifice is a Visible Propitiation for the Living and the Dead ]

1743 Dz 940 And since in this divine sacrifice, which is celebrated in the Mass, that same Christ is contained and immolated in an unbloody manner, who on the altar of the Cross "once offered Himself" in a bloody manner (He 9,27), the holy Synod teaches that this is truly propitiatory [can. 3], and has this effect, that if contrite and penitent we approach God with a sincere heart and right faith, with fear and reverence, "we obtain mercy and find grace in seasonable aid" (He 4,16). For, appeased by this oblation, the Lord, granting the grace and gift of penitence, pardons crimes and even great sins. For, it is one and the same Victim, the same one now offering by the ministry of the priests as He who then offered Himself on the Cross, the manner of offering alone being different. The fruits of that oblation (bloody, that is) are received most abundantly through this unbloody one; so far is the latter from being derogatory in any way to Him [can. 4]. Therefore, it is offered rightly according to the tradition of the apostles [can. 3], not only for the sins of the faithful living, for their punishments and other necessities, but also for the dead in Christ not yet fully purged.

Chap. 3.[Masses in Honor of the Saints ]

1744 Dz 941 And though the Church has been accustomed to celebrate some Masses now and then in honor and in memory of the saints, yet she does not teach that the sacrifice is offered to them, but to God alone, who has crowned them [can. 5]. Thence the priest is not accustomed to say: "I offer sacrifice to you, Peter and Paul,'' * but giving thanks to God for their victories, he implores their patronage, so that "they themselves may deign to intercede for us in heaven, whose memory we celebrate on earth" [Missal].

Chap. 4. [ The Canon of the Mass ]

1745 Dz 942 And since it is fitting that holy things be administered in a holy manner, and this sacrifice is of all things the most holy, the Catholic Church, that it might be worthily and reverently offered and received, instituted the sacred canon many centuries ago, so free from all error [can. 6], that it contains nothing in it which does not especially diffuse a certain sanctity and piety and raise up to God the minds of those who offer it. For this consists both of the words of God, and of the traditions of the apostles, and also of pious instructions of the holy Pontiffs.

Chap. 5.[ The Solemn Ceremonies of the sacrifice of the Mass ]

1746 Dz 943
And since such is the nature of man that he cannot easily without external means be raised to meditation on divine things, on that account holy mother Church has instituted certain rites, namely, that certain things be pronounced in a subdued tone [can. 9] in the Mass, and others in a louder tone; she has likewise [can. 7] made use of ceremonies such as mystical blessings, lights, incense, vestments, and many other things of this kind in accordance with apostolic teaching and tradition, whereby both the majesty of so great a sacrifice might be commended, and the minds of the faithful excited by these visible signs of religion and piety to the contemplation of the most sublime matters which lie hidden in this sacrifice.

Chap. 6.[ The Mass in which the Priest Alone Communicates]

1747 Dz 944 The holy Synod would wish indeed that at every Mass the faithful present receive communion not only by spiritual desire, but also by the sacramental reception of the Eucharist, so that a more abundant fruit of this most holy Sacrifice may be brought forth in them; yet if that is not always done, on that account it does not condemn [can. 8], those Masses in which the priest alone communicates sacramentally, as private and illicit, but rather approves and commends them, since indeed these Masses should also be considered as truly common, partly because at these Masses the people communicate spiritually, and partly, too, because they are celebrated by a public minister of the Church not only for himself, but for all the faithful who belong to the Body of Christ.

Chap. 7.[ The Water to be Mixed with Wine to be Offered in the Chalice ]

1748 Dz 945 The holy Synod then admonishes priests that it has been prescribed by the Church to mix water with the wine to be offered in the chalice [can. 9], not only because the belief is that Christ the Lord did so, but also because there came from His side water together with blood (Jn 19,34), since by this mixture the sacrament is recalled. And since in the Apocalypse of the blessed John the peoples are called waters (Ap 17,1 Ap 17,15), the union of the faithful people with Christ, their head, is represented.

Chap. 8. [The Mass not to be Celebrated in the Vernacular, and its Mysteries to be Explained to the People]

1749 Dz 946 Although the Mass contains much instruction for the faithful, it has nevertheless not seemed expedient to the Fathers that it be celebrated everywhere in the vernacular [can. 9]. For this reason, since the ancient rite of each church has been approved by the holy Roman Church, the mother and teacher of all churches, and has been retained everywhere, lest the sheep of Christ suffer hunger, and "little ones ask for bread and there is none to break it unto them" (cf. Lam. Lm 4,4), the holy Synod commands pastors and everyone who has the care of souls to explain frequently during the celebration of the Masses, either themselves or through others, some of the things which are read in the Mass, and among other things to expound some mystery of this most holy Sacrifice, especially on Sundays and feast days.

Chap. 9.[ Preliminary Remarks on the Following Canons ]

1750 Dz 947 Because various errors have been disseminated at this time, and many things are being taught and discussions carried on by many against this ancient faith founded on the holy Gospel, on the traditions of the apostles, and on the doctrine of the holy Fathers, the holy Synod, after long and grave deliberations over these matters, has resolved by the unanimous consent of all the fathers, to condemn and to eliminate from the holy Church by means of the following canons whatever is opposed to this most pure faith and to this sacred doctrine.

Canons on the Most Holy Sacrifice of the Mass *

1751 Dz 948 Can. 1. If anyone says that in the Mass a true and real sacrifice is not offered to God, or that the act of offering is nothing else than Christ being given to us to eat: let him be anathema [cf. n. 938 ].

1752 Dz 949 Can. 2. If anyone says that by these words: "Do this for a commemoration of me" (Lc 22,19 1Co 11,24), Christ did not make the apostles priests, or did not ordain that they and other priests might offer His own body and blood: let him be anathema [cf. n. 938 ].

1753 Dz 950 Can. 3. If anyone says that the sacrifice of the Mass is only one of praise and thanksgiving, or that it is a mere commemoration of the sacrifice consummated on the Cross, but not one of propitiation; or that it is of profit to him alone who receives; or that it ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities: let him be anathema [cf. n. 940 ].

1754 Dz 951 Can. 4. If anyone says that blasphemy is cast upon the most holy sacrifice of Christ consummated on the Cross through the sacrifice of the Mass, or that by it He is disparaged: let him be anathema [cf. n. 940 ].

1755 Dz 952 Can. 5. If anyone says that it is a deception for Masses to be celebrated in honor of the saints and to obtain their intercession with God, as the Church intends: let him be anathema [cf. n. 941 ].

1756 Dz 953 Can. 6. If anyone says that the canon of the Mass contains errors, and should therefore be abrogated: let him be anathema [cf. n. 942].

1757 Dz 954 Can. 7. If anyone says that the ceremonies, vestments, and outward signs, which the Catholic Church uses in the celebration of Masses, are incentives to impiety rather than the services of piety: let him be anathema [cf. n.943 ].

1758 Dz 955 Can. 8. If anyone says that Masses in which the priest alone communicates sacramentally, are illicit and are therefore to be abrogated: let him be anathema [cf. n. 944].

1759 Dz 956 Can. 9. If anyone says that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned, or that the Mass ought to be celebrated in the vernacular only, or that water should not be mixed with the wine that is to be offered in the chalice because it is contrary to the institution of Christ: let him be anathema [cf. n. 943, 945 f.].

SESSION XXIII (July 15, 1563)

1763 956 a The Doctrine on the Sacrament of Orders

Chap. 1.[The Institution of the Priesthood of the New Law]

1764 Dz 957 Sacrifice and priesthood are so united by the ordinance of God that both have existed in every law. Since, therefore, in the New Testament the Catholic Church has received from the institution of the Lord the holy, visible sacrifice of the Eucharist, it must also be confessed that there is in this Church a new visible and external priesthood [can. 1], into which the old has been translated [He 7,12). Moreover, that this was instituted by that same Lord our Savior [can. 3], and that to the apostles and their successors in the priesthood was handed down the power of consecrating, of offering and administering His body and blood, and also of forgiving and retaining sins, the Sacred Scriptures show and the tradition of the Catholic Church has always taught [can. 1].

Chap.2. [The Seven Orders]

1765 Dz 958 Moreover, since the ministry of this holy priesthood is a divine thing, it was proper that it should be exercised more worthily and with deeper veneration, that in the most well ordered arrangement of the Church, there should be different orders of ministers (Mt 16,19 Lc 22,19 Jn 20,22 f.), who by virtue of their office should administer to the priesthood, so distributed that those who already had the clerical tonsure should ascend through the minor to the major orders [can. 2]. For the Sacred Scriptures make distinct mention not only of the priests, but also of the deacons (Ac 6,5 1Tm 3,8 f.; Ph 1,1), and teach in the most impressive words what is especially to be observed in their ordination; and from the very beginning of the Church the names of the following orders and the duties proper to each one are known to have been in use, namely those of the subdeacon, acolyte, exorcist, rector, and porter, though not of equal rank; for the subdiaconate is classed among the major orders by the Fathers and the sacred Councils, in which we also read very frequently of other inferior orders.

Chap. 3.[The Order of the Priesthood is Truly a Sacrament]

1766 Dz 959 Since from the testimony of Scripture, apostolic tradition, and the unanimous consensus of opinion of the Fathers it is evident that by sacred ordination, which is performed by words and outward signs, grace is conferred, no one can doubt that order is truly and properly one of the seven sacraments of the Church [can. 3 ]. For the Apostle says: "I admonish thee that thou stir up the grace of God which is in thee by the imposition of my hands. For God has not given us the spirit of fear, but of power and of love and of sobriety" (2Tm 1,6 cf. 1Tm 4,14).

Chap. 4.[ The Ecclesiastical Hierarchy and Ordination]

1767 Dz 960 But since in the sacrament of orders, as also in baptism and in confirmation, a sign is imprinted [can. 4], which can neither be effaced nor taken away, justly does the holy Synod condemn the opinion of those who assert that the priests of the New Testament have only a temporary power, and that those at one time rightly ordained can again become laymen, if they do not exercise the ministry of the word of God [can. 1 ]. But if anyone should affirm that all Christians without distinction are priests of the New Testament, or that they are all endowed among themselves with an equal spiritual power, he seems to do nothing else than disarrange [can. 6] the ecclesiastical hierarchy, which is "as an army set in array" (cf. Song. Ct 6,3), just as if, contrary to the teaching of blessed Paul, all were apostles, all prophets, all evangelists, all pastors, all doctors (cf. 1Co 12,29 Ep 4,11).

1768 Accordingly, the holy Synod declares that besides the other ecclesiastical grades, the bishops who have succeeded the Apostles, belong in a special way to this hierarchial order, and have been "placed (as the same Apostle says) by the Holy Spirit to rule the Church of God" (Ac 20,29), and that they are superior to priests, and administer the sacrament of confirmation, ordain ministers of the Church, and can perform many other offices over which those of an inferior order have no power [can. 7].

1769 The holy Synod teaches, furthermore, that in the ordination of bishops, priests, and of other orders, the consent, or call, or authority of the people, or of any secular power or magistrate is not so required for the validity of the ordination; but rather it decrees that those who are called and instituted only by the people, or by the civil power or magistrate and proceed to exercise these offices, and that those who by their own temerity take these offices upon themselves, are not ministers of the Church, but are to be regarded as "thieves and robbers, who have not entered by the door" (cf. Jn 10,1 Can. 8).

1770 These are the matters which in general it seemed well to the sacred Council to teach to the faithful of Christ regarding the sacrament of order. It has, however, resolved to condemn the contrary in definite and appropriate canons in the following manner, so that all, making use of the rule of faith, with the assistance of Christ, may be able to recognize more easily the Catholic truth in the midst of the darkness of so many errors, and may adhere to it.

Canons on the Sacrament of Order *

1771 Dz 961 Can. 1. If anyone says that there is not in the New Testament a visible and external priesthood, or that there is no power of consecrating and offering the true body and blood of the Lord, and of forgiving and retaining sins, but only the office and bare ministry of preaching the Gospel, or that those who do not preach are not priests at all: let him be anathema [cf. n.957 960].

1772 Dz 962 Can. 2. If anyone says that besides the priesthood there are in the Catholic Church no other orders, both major and minor, by which as by certain grades, there is an advance to the priesthood: let him be anathema [cf. n. 958].

1773 Dz 963 Can. 3. If anyone says that order or sacred ordination is not truly and properly a sacrament instituted by Christ the Lord, or that it is some human contrivance, devised by men unskilled in ecclesiastical matters, or that it is only a certain rite for selecting ministers of the word of God and of the sacraments: let him be anathema [cf. n. 957, 959 ].

1774 Dz 964 Can. 4. If anyone says that by sacred ordination the Holy Spirit is not imparted, and that therefore the bishops say in vain: "Receive ye the Holy Spirit"; or that by it a character is not imprinted or that he who has once been a priest can again become a layman: let him be anathema [cf. n. 852].

1775 Dz 965 Can. 5. If anyone says that the sacred unction which the Church uses in holy ordination, is not only not required, but is to be contemned and is pernicious as also are the other ceremonies of order: let him be anathema [cf. n. 856].

1776 Dz 966 Can. 6. If anyone says that in the Catholic Church a hierarchy has not been instituted by divine ordinance, which consists of the bishops, priests, and ministers: let him be anathema [cf. n. 960].

1777 Dz 967 Can. 7. If anyone says that the bishops are not superior to priests; or that they do not have the power to confirm and to ordain, or, that the power which they have is common to them and to the priests; or that orders conferred by them without the consent or call of the people or of the secular power are invalid, or, that those who have been neither rightly ordained nor sent by ecclesiastical and canonical authority, but come from a different source, are lawful ministers of the word and of the sacraments: let him be anathema [cf. n. 960].

1778 Dz 968 Can. 8. If anyone says that the bishops who are chosen by the authority of the Roman Pontiff are not true and legitimate bishops, but a human invention: let him be anathema [cf. n. 960 ].

SESSION XXIV (NOV. 11, 1563)

Doctrine (Concerning the Sacrament of Matrimony) *

1797 Dz 969 The first parent of the human race expressed the perpetual and indissoluble bond of matrimony under the influence of the divine Spirit, when he said: "This now is bone of my bone, and flesh of my flesh. Wherefore a man shall leave father and mother and shall cleave to his wife' and they shall be two in one flesh" (Gn 2,23 f.; cf. Ep 5,31).

1798 But that by this bond two only are united and joined together, Christ the Lord taught more openly, when referring to those last words, as having been uttered by God, He said: "Therefore now they are not two, but one flesh" (Mt 19,6), and immediately ratified the strength of this same bond, pronounced by Adam so long ago in these words: "What therefore God has joined together, let no man put asunder" (Mt 19,6 Mc 10,9).

1799 But the grace which was to perfect that natural love, and confirm the indissoluble union, and sanctify those united in marriage, Christ Himself, institutor and perfector of the venerable sacraments, merited for us by His passion. The Apostle Paul intimates this, when he says: "Men, love your wives as Christ loved the Church, and delivered himself up for it" (Ep 5,25), directly adding: "This is a great Sacrament; but I speak in Christ and in the Church" (Ep 5,32).

1800 Dz 970 Since, therefore, matrimony in the evangelical law, by grace through Christ, excels the ancient marriages, our holy Fathers, the Councils, and the tradition of the universal Church have with good reason always taught that it is to be classed among the sacraments of the New Law; and, since impious men of this age, madly raging against this teaching, have not only formed false judgments concerning this venerable sacrament, but according to their custom, introducing under the pretext of the Gospel a carnal liberty, have in writing and in word asserted many things foreign to the mind of the Catholic Church and to the general opinion approved! from the time of the apostles, not without great loss of the faithful of Christ, this holy and general Synod wishing to block their temerity has decided, lest their pernicious contagion attract more, that the more prominent heresies and errors of the aforesaid schismatics are to be destroyed, decreeing anathemas against these heretics and their errors.


1801 Dz 971 Can. 1. If anyone says that matrimony is not truly and properly one of the seven sacraments of the evangelical Law, instituted by Christ the Lord,. but that it has been invented by men in the Church, and does not confer grace: let him be anathema [cf. n. 969 f.].

Dz 972 Can. 2. If anyone says that it is lawful for Christians to have several) wives at the same time, and that it is not forbidden by any divine law (
Mt 19,4 f.): let him be anathema [cf. n.969 f.].

1803 Dz 973 Can. 3. If anyone says that only those degrees of consanguinity and, affinity which are expressed in Leviticus (Lv 18,6 f.) can be impediments to' the contract of matrimony and can dissolve it when contracted, and that the Church can dispense in some of these, or establish more to impede or;invalidate: let him be anathema [cf. n. 1550 f.].

1804 Dz 974 Can. 4. If anyone says that the Church could not establish impediments invalidating marriage (cf. Mt 16,19); or that she has erred in establishing them: let him be anathema.

1805 Dz 975 Can. 5. If anyone says that the bond of matrimony can be dissolved because of heresy, or grievous cohabitation, or voluntary absence from the spouse: let him be anathema.

1806 Dz 976 Can. 6. If anyone says that matrimony contracted, but not consummated, is not dissolved by a solemn religious profession of either one of the married persons: let him be anathema.

1807 Dz 977 Can. 7. If anyone says that the Church errs, * inasmuch as she has taught and still teaches that in accordance with evangelical and apostolic doctrine (Mt 10,1 1Co 7) the bond of matrimony cannot be dissolved because of adultery of one of the married persons, and that both, or even the innocent one, who has given no occasion for adultery, cannot during the lifetime of the other contract another marriage, and that he, who after the dismissal of the adulteress shall marry another, is guilty of adultery, and that she also, who after the dismissal of the adulterer shall marry another: let him be anathema.

1808 Dz 978 Can. 8. If anyone says that the Church errs, when she decrees that for many reasons a separation may take place between husband and wife with regard to bed, and with regard to cohabitation, for a determined or indetermined time: let him be anathema.

1809 Dz 979 Can. 9. If anyone says that clerics constituted in sacred orders, or regulars who have solemnly professed chastity, can contract marriage, and that such marriage is valid, notwithstanding the ecclesiastical law or the vow, and that the contrary is nothing else than a condemnation of marriage, and that all who feel that they have not the gift of chastity (even though they have vowed it) can contract marriage: let him be anathema. Since God does not refuse that gift to those who seek it rightly, "neither does he suffer us to be tempted above that which we are able" (1Co 10,13).

1810 Dz 980 Can. 10. If anyone says that the married state is to be preferred to the state of virginity or celibacy, and that it is not better and happier to remain in virginity or celibacy than to be united in matrimony (cf. Mt 19,11 f.; 1Co 7,25 f.; 1Co 7,28-40): let him be anathema.

1811 Dz 981 Can. 11. If anyone says that the prohibition of the solemnization of marriages at certain times of the year is a tyrannical superstition, derived from the superstition of the heathen, or condemns the benedictions and other ceremonies which the Church makes use of in them: let him be anathema.

1812 Dz 982 Can. 12. If anyone says that matrimonial causes do not belong to ecclesiastical judges: let him be anathema [see n.1500a , 1559 f.].

Denzinger EN 1719