Denzinger EN 1812

SESSION XXV (Dec. 3 and 4, 1563)

Decree Concerning Purgatory *

1820 Dz 983
Since the Catholic Church, instructed by the Holy Spirit, in conformity with the sacred writings and the ancient tradition of the Fathers in sacred councils, and very recently in this ecumenical Synod, has taught that there is a purgatory [see n. 940,950], and that the souls detained there are assisted by the suffrages of the faithful, and especially by the acceptable sacrifice of the altar, the holy Synod commands the bishops that they insist that the sound doctrine of purgatory, which has been transmitted by the holy Fathers and holy Councils, be believed by the faithful of Christ, be maintained, taught, and everywhere preached. Let the more difficult and subtle "questions," however, and those which do not make for "edification" (cf.
1Tm 1,4), and from which there is very often no increase in piety, be excluded from popular discourses to uneducated people. Likewise, let them not permit uncertain matters, or those that have the appearance of falsehood, to be brought out and discussed publicly. Those matters on the contrary, which tend to a certain curiosity or superstition, or that savor of filthy lucre, let them prohibit as scandals and stumbling blocks to the faithful

Invocation, Veneration and Relics of Saints, and on Sacred Images *

1821 Dz 984 The holy Synod commands all bishops and others who hold the office of teaching and its administration, that in accordance with the usage of the Catholic and apostolic Church, received from primeval times of the Christian religion, and with the consensus of opinion of the holy Fathers and the decrees of sacred Councils, they above all diligently instruct the faithful on the intercession and invocation of the saints, the veneration of relics, and the legitimate use of images, teaching them that the saints, who reign together with Christ, offer up their prayers to God for men; and that it is good and useful to invoke them suppliantly and, in order to obtain favors from God through His Son Jesus Christ our Lord, who alone is our Redeemer and Savior, to have recourse to their prayers, assistance, and support; and that they who deny that those saints who enjoy eternal happiness in heaven are to be invoked, think impiously, or who assert that they do not pray for men, or that our invocation of them, to intercede for each of us individually, is idolatry, or that it is opposed to the word of God, and inconsistent with the honor of the "one mediator of God and men Jesus Christ" (cf. 1Tm 2,5), or that it is foolish to pray vocally or mentally to those who reign in heaven.

1822 Dz 985 That the holy bodies of the saints and also of the martyrs and of others living with Christ, who were the living "members of Christ and the temple of the Holy Spirit" (cf. 1Co 3,16 1Co 6,19 2Co 6,16), which are to be awakened by Him to eternal life and to be glorified, are to be venerated by the faithful, through which many benefits are bestowed by God on men, so that those who affirm that veneration and honor are not due to the relics of the saints, or that these and other memorials are honored by the faithful without profit, and that the places dedicated to the memory of the saints for the purpose of obtaining their help are visited in vain, let these be altogether condemned, just as the Church has for a long time condemned and now condemns them again.

1823 Dz 986 Moreover, that the images of Christ, of the Virgin Mother of God, and of the other saints, are to be placed and retained especially in the churches, and that due honor and veneration be extended to them, not that any divinity or virtue is believed to be in them, for which they are to be venerated, or that anything is to be petitioned from them, or that trust is to be placed in images, as at one time was done by the gentiles, who placed their hope in idols (cf. Ps 134,15 f.), but because the honor which is shown them, is referred to the prototypes which they represent, so that by means of the images, which we kiss and before which we bare the head and prostrate ourselves, we adore Christ, and venerate the saints, whose likeness they bear. This is what was sanctioned by the decrees of the councils, especially that of the second council of NICEA, against the opponents of images [see n. 302 ff.].

1824 Dz 987 Indeed let the bishops diligently teach this, that by the accounts of the mysteries of our redemption, portrayed in pictures or in other representations, the people are instructed and confirmed in the articles of faith which should be kept in mind and constantly pondered over; then, too, that from all sacred images great profit is derived not only because the people are reminded of the benefits and gifts, which are bestowed upon them by Christ, but also, because through the saints the miracles of God and salutary examples are set before the eyes of the faithful, so that they may give thanks to God for those things, may fashion their own lives and conduct in imitation of the saints, and be stimulated to adore and love God, and to cultivate piety. But if anyone should teach or maintain anything contrary to these decrees, let him be anathema.

1825 Dz 988 If any abuses shall creep into these holy and salutary observances, the holy Synod earnestly desires that they be entirely abolished, so that no representations of false dogma and those offering occasion of dangerous error to uneducated persons be exhibited. And if at times it happens that the accounts and narratives of the Holy Scripture, when this is of benefit to the uneducated people, are portrayed and exhibited, let the people be instructed that not for that reason is the divinity represented, as if it can be seen with bodily eyes, or expressed in colors and figures. . .

Decree Concerning Indulgences *

Dz 989 Since the power of granting indulgences was conferred by Christ on the Church, and she has made use of such power divinely given to her, (cf. Mt 16,19 Mt 18,18) even in the earliest times, the holy Synod teaches and commands that the use of indulgences, most salutary to a Christian people and approved by the authority of the sacred Councils, is to be retained in the Church, and it condemns those with anathema who assert that they are useless or deny that there is in the Church the power of granting them. . . .

Clandestinity Invalidating Matrimony *

[From Session XXIX Chap. (1) "Tametsi" on the reformation of matrimony]

1813 Dz 990 Although it is not to be doubted that clandestine marriages made with the free consent of the contracting parties, are valid and true marriages, so long as the Church has not declared them invalid; and consequently that they are justly to be condemned, as the holy Synod condemns those with anathema, who deny that they are true and valid, and those also who falsely affirm that marriages contracted by minors without the consent of parents are invalid, and that parents can make them sanctioned or void, nevertheless the holy Church of God for very just reasons has always detested and forbidden them.

1814 But while the holy Synod recognizes that those prohibitions by reason of man's disobedience are no longer of any use, and considers the grave sins which have their origin in such clandes tine marriage, especially, indeed, the sins of those who remain in the state of damnation, after abandoning the first wife, with whom they made a secret contract, while they publicly contract another, and live with her in continual adultery, since the Church, which does not judge what is hidden, cannot correct this evil, unless a more efficacious remedy be applied, therefore by continuing in the footsteps of the holy Lateran Council [IV] proclaimed under INNOCENT III, it commands that in the future, before a marriage is contracted, public announcement be made three times on three consecutive feast days in the Church during the celebration of the Masses, by the proper pastor of the contracting parties between whom the marriage is to be contracted; after these publications have been made, if no legitimate impediment is put in the way, one can proceed with the celebration of the marriage in the open church, where the parish priest, after the man and woman have been questioned, and their mutual consent has been ascertained, shall either say: "I join you together in matrimony, in the name of the Father and of the Son, and of the Holy Spirit," or use other words, according to the accepted rite of each province.

1815 Dz 991 But if at some time there should be a probable suspicion that a marriage m can be maliciously hindered, if so many publications precede it, then either one publication only may be made, or the marriage may be celebrated at once in the presence of the parish priest and of two or three witnesses; then before its consummation the publications should be made in the church, so that, if any impediments exist, they may the more easily be detected, unless the ordinary himself may judge it advisable that the publications be dispensed with, which the holy Synod leaves to his prudence and judgment.

1816 Dz 992 Those who shall attempt to contract marriage otherwise than in the presence of the parish priest, or of another priest with the authorization of the parish priest or the ordinary, in the presence of two or three witnesses, the holy Synod renders absolutely incapable of thus contracting marriage, and declares that contracts of this kind are invalid and nil, inasmuch as by the present decree it invalidates and annuls them.

The Trinity and the Incarnation (against the Unitarians) *

[From the ordinance of Paul IV, "Cum quorundam,"* Aug. 7, 1555]

1880 Dz 993 Since the depravity and iniquity of certain men have reached such a point in our time that, of those who wander and deviate from the Catholic faith, very many indeed not only presume to profess different heresies but also to deny the foundations of the faith itself, and by their example lead many away to the destruction of their souls, we, in accord with our pastoral office and charity, desiring, in so far as we are able with God, to call such men away from so grave and destructive an error, and with paternal severity to warn the rest, lest they fall into such impiety, all and each who have hitherto asserted, claimed or believed that Almighty God was not three in persons and of an entirely uncomposed and undivided unity of substance and one single simple essence of divinity; or that our Lord is not true God of the same substance in every way with the Father and the Holy Spirit, or that He was not conceived of the Holy Spirit according to the flesh in the womb of the most blessed and ever Virgin Mary, but from the seed of Joseph just as the rest of men; or that the same Lord and our God, Jesus Christ, did not submit to the most cruel death of the Cross to redeem us from sins and from eternal death, and to reunite us with the Father unto eternal life; or that the same most blessed Virgin Mary was not the true mother of God, and did not always persist in the integrity of virginity, namely, before bringing forth, at bringing forth, and always after bringing forth, on the part of the omnipotent God the Father, and the Son, and the Holy Spirit, with apostolic authority we demand and advise, etc.

The Profession of Faith of the Council of Trent *

[From the Bull of Pius IV, "Iniunctum nobis," Nov. 13, 1565]

1862 Dz 994 I, N., with firm faith believe and profess all and everything which is contained in the creed of faith, which the holy Roman Church uses, namely: I believe * in one God the Father Almighty, creator of heaven and earth, of all things visible and invisible; and in one Lord Jesus Christ, the only-begotten Son of God, and born of the Father before all ages, God of God, light of light, true God of true God, begotten not made, consubstantial with the Father, by whom all things were made; who for us men and for our salvation descended from heaven, and became incarnate by the Holy Spirit of the Virgin Mary, and was made man; he was also crucified for us under Pontius Pilate, suffered and was buried; and he rose on the third day according to the Scriptures, and ascended into heaven; he sitteth at the right hand of the Father, and will come again with glory to judge the living and the dead, of whose kingdom there shall be no end; and in the Holy Spirit, the Lord and giver of life, who proceeds from the Father and the Son; who together with the Father and the Son is adored and glorified; who spoke through the prophets; and in one holy Catholic and apostolic Church. I confess one baptism for the remission of sins, and I await the resurrection of the dead, and the life of the world to come. Amen.

1863 Dz 995 The apostolic and ecclesiastical traditions and all other observances and constitutions of that same Church I most firmly admit and embrace. I likewise accept Holy Scripture according to that sense which our holy Mother Church has held and does hold, whose [office] it is to judge of the true meaning and interpretation of the Sacred Scriptures; I shall never accept nor interpret it otherwise than in accordance with the unanimous consent of the Fathers.

1864 Dz 996 I also profess that there are truly and properly seven sacraments of the New Law instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, although not all are necessary for each individual; these sacraments are baptism, confirmation, the Eucharist, penance, extreme unction, order, and matrimony; and [I profess] that the- confer grace, and that of these baptism, confirmation, and order cannot be repeated without sacrilege. I also receive and admit the accepted and approved rites of the Catholic Church in the solemn administration of all the aforesaid sacraments.

1865 I embrace and accept each and everything that has been defined and declared by the holy Synod of Trent concerning original sin and justification.

1866 Dz 997 I also profess that in the Mass there is offered to God a true, proper sacrifice of propitiation for the living and the dead, and that in the most holy sacrament of the Eucharist there is truly, really, and substantially present the body and blood together with the soul and the divinity of our Lord Jesus Christ, and that there takes place a conversion of the whole substance of bread into the body, and of the whole substance of the wine into the blood; and this conversion the Catholic Church calls transubstantiation. I also acknowledge that under one species alone the whole and entire Christ and the true sacrament are taken.

1867 Dz 998 I steadfastly hold that a purgatory exists, and that the souls there detained are aided by the prayers of the faithful; likewise that the saints reigning together with Christ should be venerated and invoked, and that they offer prayers to God for us, and that their relics should be venerated. I firmly assert that the images of Christ and of the Mother of God ever Virgin, and also of the other saints should be kept and retained, and that due honor and veneration should be paid to them; I also affirm that the power of indulgences has been left in the Church by Christ, and that the use of them is especially salutary for the Christian people.

1868 Dz 999 I acknowledge the holy Catholic and apostolic Roman Church as the mother and teacher of all churches; and to the Roman Pontiff, the successor of the blessed Peter, chief of the Apostles and vicar of Jesus Christ, I promise and swear true obedience.

1869 Dz 1000 Also all other things taught, defined, and declared by the sacred canons and ecumenical Councils, and especially by the sacred and holy Synod of Trent, (and by the ecumenical Council of the Vatican, *particularly concerning the primacy of the Roman Pontiff and his infallible teaching), I without hesitation accept and profess; and at the same time all things contrary thereto, and whatever heresies have been condemned, and rejected, and anathematized by the Church, I likewise condemn, reject, and anathematize.

1870 This true Catholic faith, outside of which no one can be saved, (and) which of my own accord I now profess and truly hold, I, N., do promise, vow, and swear that I will, with the help of God, most faithfully retain and profess the same to the last breath of life as pure and inviolable, and that I will take care as far as lies in my power that it be held, taught, and preached by my subjects or by those over whom by virtue of my office I have charge, so help me God, and these holy Gospels of God.

ST. PIUS V 1566-1572

Errors of Michael du Bay (BAII) *

[Condemned in the Bull "Ex omnibus afflictionibus," Oct. 1, 1567]

1901 Dz 1001 1. Neither the merits of an angel nor of the first man still in the state of integrity are called grace.

1902 Dz 1002 2. Just as an evil work by its nature is deserving of eternal death, so a good work by its own nature is meritorious of eternal life.

1903 Dz 1003 3. Felicity would be the reward, and not grace both for the good angels and for the first man, if he had persevered in that state even to the end of his life.

1904 Dz 1004 4. Eternal life was promised to integral man and to the angel in view of good works, and good works in themselves from the law of nature suffice for attaining it.

1905 Dz 1005 5. In the promise made both to the angel and to the first man is contained the disposition of natural justice, whereby for good works without any other regard eternal life is promised to the just.

1906 Dz 1006 6. By the natural law it has been ordained for man that, if he would persevere in obedience, he would attain to that life, in which he could not die.

1907 Dz 1007 7. The merits of the first integral man were the gifts of the first creation, but according to the manner of speech in Sacred Scripture they are not rightly called grace; for this reason they should be called merits only, not also grace.

1908 Dz 1008 8. In the redeemed through the grace of Christ no good merit can be found, which may not be freely bestowed upon one who is unworthy.

1909 Dz 1009 9. Gifts bestowed upon integral man and to an angel, perhaps not to be condemned by reason, can be called grace; but, according to the use of Sacred Scripture, these gifts which were bestowed through Jesus Christ upon those badly meriting and unworthy of them are understood only by the name of grace; therefore, neither the merits nor the reward, which is rendered to them, should be called grace.

1910 Dz 1010 10. The remission of temporal punishment, which often remains after the forgiveness of sin, and the resurrection of the body must properly be ascribed only to the merits of Christ.

1911 Dz 1011 11. The fact that having lived piously and justly in this mortal life even to the end of life we attain eternal life, should not be imputed to the grace of God, but to the natural order instantly ordained in the beginning of creation by the just judgment of God; neither in this recompense of goods is regard paid to the merit of Christ, but only to the first institution of the human race, in which it is ordained by the natural law that by the just judgment of God eternal life is paid for obedience to His mandates.

1912 Dz 1012 12. The opinion of Pelagius is: A good work performed without the grace of adoption, is not meritorious of the heavenly kingdom.

1913 Dz 1013 13. Good works, performed by the sons of adoption, do not receive a consideration of merit from the fact that they are done through the spirit of adoption which lives in the hearts of the sons of God, but only from the fact that they are conformable to law, and because through them obedience is preferred to law.

1914 Dz 1014 14. The good works of the just do not receive on the day of the last judgment a fuller reward than they deserve to receive by the just judgment of God.

1915 Dz 1015 15. The reason of merit does not consist in this, that he who works well should have grace and the indwelling Holy Spirit, but in this only, that he obeys the divine law.

1916 Dz 1016 16. That is not true obedience of the law, which is done without charity.

1917 Dz 1017 17. They are in agreement with Pelagius who say that it is necessary for reason of merit, that man through the grace of adoption be lifted up to a deified state.

1918 Dz 1018 18. The works of the catechumens, as faith and penance performed before the remission of sins, are merits for eternal life; and they will not attain this life, unless the impediments of preceding faults are first taken away.

1919 Dz 1019 19. The works of justice and temperance which Christ performed, have not obtained greater value from the dignity of the person operating.

1920 Dz 1020 20. No sin is venial by its own nature, but every sin deserves eternal punishment.

1921 Dz 1021 21. The sublimation and exaltation of human nature in participation with the divine nature has been due to the integrity of the first condition, and hence must be called natural, and not supernatural.

1922 Dz 1022 22. They agree with Pelagius who understand the text of the Apostle to the Romans: "The nations, who do not have a law, do naturally the things, which are of the law" (Rm 2,14), concerning nations who do not possess the grace of faith.

1923 Dz 1023 23. Absurd is the opinion of those who say that man from the beginning, by a certain supernatural and gratuitous gift, was raised above the condition of his nature, so that by faith, hope, and charity he cherished God supernaturally.

1924 Dz 1024 24. By vain and idle men, in keeping with the folly of philosophers, is the opinion devised which must be referred to Pelagianism, that man was so constituted from the beginning that through gifts added upon nature by the bounty of the Creator he was raised and adopted into the sonship of God.

1925 Dz 1025 25. All works of infidels are sins, and the virtues of philosophers are vices.

1926 Dz 1026
26. The integrity of the first creation was not the undeserved exaltation of human nature, but its natural condition.

1927 Dz 1027
27. Free will, without the help of God's grace, has only power for sin.

1928 Dz 1028
28. It is a Pelagian error to say that free will has the power to avoid any sin.

1929 Dz 1029
29. Not only are they "thieves" and "robbers" who deny that Christ is the way and "the door" of the truth and life, but also whoever teaches that there can be ascent (cf.
Jn 10,1); to the way of justice (that is to any justice) otherwise than through Him,

1930 Dz 1030 30. or, that man can resist any temptation without the help of His grace, so that he may not be led into it and not be overcome by it.

1931 Dz 1031 31. Perfect and sincere charity, which is from a "pure heart and good conscience and a faith not feigned" (1Tm 1,5), can be in catechumens as well as in penitents without the remission of sins.

1932 Dz 1032 32. That charity which is the fullness of the law is not always connected with the remission of sins.

1933 Dz 1033 33. A catechumen lives justly and rightly and holily, and observes the commandments of God, and fulfills the law through charity, which is only received in the laver of baptism, before the remission of sins has been obtained.

1934 Dz 1034 34. That distinction of a twofold love, namely a natural one, by which God is loved as the author of nature, and of a gratuitous love, by which God is loved as one who blesses, is vain and false and devised to ridicule the sacred literature and most of the testimonies of the ancients.

1935 Dz 1035 35. Every action which a sinner, or a slave of sin performs is a sin.

1936 Dz 1036 36. Natural love which arises from the force of nature, is defended by some doctors according to philosophy alone through the pride of human presumption with injury to the Cross of Christ.

1937 Dz 1037 37. He agrees with Pelagius, who acknowledges anything as a natural good, that is, whatever he thinks has arisen from the forces of nature alone.

1938 Dz 1038 38. All love of a rational creature is either vicious cupidity, by which the world is loved, which is prohibited by John; or that praiseworthy charity by which "when poured forth" by the Holy Spirit in our heart (Rm 5,5), God is loved.

1939 Dz 1039 39. What is voluntarily done, even though it be done by necessity, is nevertheless freely done.

1940 Dz 1040 40. In all his actions a sinner serves his ruling passion.

1941 Dz 1041 41. This measure of freedom, which is of necessity, is not found in the Scriptures under the name of freedom, but is merely the name for freedom from sin.

1942 Dz 1042 42. Justice, by which an impious person is justified by faith, consists formally in the obedience of mandates, which is the justice of works; not however in any grace [habitual] infused into the soul, by which man is adopted into the sonship of God and renewed according to the interior man and made a sharer of the divine nature, so that, thus renewed through the Holy Spirit, he can in turn live well and obey the mandates of God.

1943 Dz 1043 43. In persons who are penitent before the sacrament of absolution, and in catechumens before baptism, there is true justification, yet separated from the remission of sin.

1944 Dz 1044 44. In most good works performed by the faithful, simply to obey the mandates of God, such as obedience to parents, paying a trust, abstain ing from homicide, theft, fornication, certain men are justified, because these are obedience to the law and the true justice of the law; and yet they do not obtain for them the increments of the virtues.

1945 Dz 1045 45. The sacrifice of the Mass is a sacrifice for no other reason than for that general one by which "every work is performed that man may be closely connected with God in holy association." *

1946 Dz 1046 46. Voluntariness does not pertain to the essence and definition of sin, nor is it a question of definition, but of cause and origin, whether every sin is bound to be voluntary.

1947 Dz 1047 47. Therefore original sin truly has the essence of sin without any relation and respect to will, from which it had its origin.

1948 Dz 1048 48. Original sin is voluntary in the habitual will of a child and habitually dominates the child, in this, that a child does not act contrary to the freedom of the will.

1949 Dz 1049 49. And from an habitually dominating will it comes to pass that a small child, dying without the sacrament of regeneration, when he has attained the use of reason actually holds God in hatred, blasphemes God, and resists the law of God.

1950 Dz 1050 50. Bad desires, to which reason does not consent, and which man unwillingly suffers, are prohibited by the precept: "Thou shalt not covet" (cf. Ex 20,17).

1951 Dz 1051 51. Concupiscence, whether the law of the members, and its depraved desires which men experience against their will, are the true disobediences of the law.

1952 Dz 1052 52. Every crime is of this nature, that it can corrupt its author and all posterity in the way in which the first transgression corrupted.

1953 Dz 1053 53. As much as arises from the force of transgression, so much of merited evils do they contract from the one generating, those who are born with lesser faults as well as those who are born with greater ones.

1954 Dz 1054 54. This definitive opinion, that God has given no impossible commands to man, is falsely attributed to Augustine, whereas it belongs to Pelagius.

1955 Dz 1055 55. God would not have had the power from the beginning to create such a man as is born now.

1956 Dz 1056 56. There are two things in sin, an act and guilt; when, however, the act has passed, nothing remains except the guilt and the obligation to pay the penalty.

1957 Dz 1057 57. Therefore, in the sacrament of baptism or in the absolution of the priest the guilt of the sin only is taken away, and the ministry of the priests frees from guilt alone.

1958 Dz 1058 58. A penitent sinner is not vivified by the ministry of a priest who absolves, but by God alone, who by suggesting and inspiring penance, vivifies and brings him back to life; however, by the ministry of the priest on the other hand, the guilt alone is taken away.

1959 Dz 1059 59. When by almsgiving and other works of penance we make satis- faction to God for temporal punishments, we do not offer a worthy price to God for our sins, as some erring persons affirm (for otherwise, at least in some part, we should be redeemers); but we do something, in view of which the satisfaction of Christ is applied and communicated to us.

1960 Dz 1060 60. Through the sufferings of the saints communicated in indulgences, our sins are not properly atoned for; but through a communion of charity their sufferings are communicated to us, that we, who were freed by the price of the blood of Christ from punishments due to sins, may be worthy.

1961 Dz 1061 61. That famous distinction of the doctors, that the mandates of the divine law are fulfilled in two ways: in one way, in so far as pertains to the substance of the works alone; in the other way, in so far as pertains to a definite manner, namely, according to which they can guide the doer to eternal life (that is in the meritorious manner), is fabricated and should be rejected.

1962 Dz 1062 62. That distinction also by which a work is called good in two ways, either because it is right and good from its object and all its circumstances (which is usually termed moral), or because it is meritorious of the eternal kingdom, in so far as it proceeds from a living member of Christ the Spirit of charity, must be rejected.

1963 Dz 1063 63. Moreover that distinction of a twofold justice, one which is brought to pass through the indwelling Spirit of charity, the other which arises from the inspiration of the Holy Spirit exciting the heart to penance, but not yet dwelling in the heart and diffusing charity in it, by which the justification of the divine law may be fulfilled, is similarly condemned.

1964 Dz 1064 64. And likewise that distinction of a twofold vivification, the one, by which a sinner is vivified, when the resolution to penance and the beginning of a new life through the grace of God inspire him; the other, by which he is vivified who is truly justified and is made a living branch on the vine for Christ, is equally deceitful and in no way consonant with the Scriptures.

1965 Dz 1065 65. Some good, or at least not bad use of free will can be admitted only by a Pelagian error; and he who knows and teaches this, does injury to the grace of Christ.

1966 Dz 1066 66. Violence alone repels the natural liberty of man.

1967 Dz 1067 67. Man sins, even to damnation, in what he does by necessity.

1968 Dz 1068 68. Purely negative infidelity in those among whom Christ has not been preached, is a sin.

1969 Dz 1069 69. The justification of a wicked man takes place formally through obedience to the law, not, however, through the hidden communication and the inspiration of grace, which makes those justified by it fulfill the law.

1970 Dz 1070 70. Man existing in the state of mortal sin, or under the penalty of eternal damnation can have true charity; and even perfect charity can exist along with the guilt of eternal damnation.

1971 Dz 1071 71. Through contrition even when joined with perfect charity and with the desire to receive the sacrament, a crime is not remitted without the actual reception of the sacrament, except in case of necessity, or of martyrdom.

1972 Dz 1072 72. All afflictions of the just are punishments for sins themselves, therefore, both Job and the martyrs suffered what they suffered on account of sins.

1973 Dz 1073 73. No one except Christ is free from original sin; hence, the Blessed Virgin died because of sin contracted from Adam, and all of her afflictions in this life as well as those of other just persons were the punishments for actual sin, or for original sin.

1974 Dz 1074 74. Concupiscence in the regenerated who have fallen back into mortal sin, and in those in whom it dominates, is a sin, as also are other bad habits.

1975 Dz 1075 75. The bad impulses of concupiscence in the state of depraved man are prohibited by the precept: "Thou shalt not covet" (Exod. 20:17). hence, a man aware of these and not consenting, transgresses the precept: "Thou shalt not covet," although the transgression is not to be classed as a sin.

1976 Dz 1076 76. As long as there is something of carnal concupiscence in one who loves, he does not fulfill the precept: "Thou shalt love the Lord with thy whole heart" (Dt 6,5 Mt 22,37).

1977 D 1077 77. Laborious satisfactions of those who are justified are of no avail to expiate condignly the temporal punishments remaining after the fault has been remitted.

1978 Dz 1078
78. The immortality of the first man was not a benefit of grace, but a natural condition.

1979 Dz 1079 79. The opinion of the doctors that the first man could have been created by God and established without natural justice, is false.

1980 Dz 1080 These opinions have been carefully considered and examined before us; although some of them could be maintained in some way,* yet in the strict and proper sense intended by those asserting them, we condemn them respectively as heretical, erroneous, suspect, rash, scandalous, and as giving offense to pious ears.

Denzinger EN 1812