St. Pius V, 1566-1572

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

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

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

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.

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.

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.

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.

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.

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.

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.

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" [Deut. 6:5; Matt. 22:37].

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.

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

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

1080. These opinions have been carefully considered and examined before us; although some of them could be maintained in some way,¹ yet in the strict