St. Pius V, 1566-1572

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.

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.

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, abstaining 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.

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."¹

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.

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

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.

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.

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. Exod. 20:17].

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.

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.

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.

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

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

1056. 56. There are two things in sin, an act and guilt; when, however, the