Pius VI, 1775-1799

marriage impediments of that sort which render it null and are called nullifying": which "original right," besides, is said to be "essentially connected with the right of dispensing": adding that "with the secret consent or connivance of the principals, the Church could justly establish impediments which nullify the very contract of marriage"; as if the Church could not and cannot always in Christian marriages, establish by its own rights impediments which not only hinder marriage, but also render it null as regards the bond, and also dispense from those impediments by which Christians are held bound even in the countries of infidels,—destructive of canons 3, 4, 9, 12 of the 24th session of the Council of Trent, heretical [see n. 973 ff.].

[Cit. Memorial Booklet about Betrothals, sec. 10]

1560. 60. Likewise, the proposal of the synod to the civil power, that "it remove from the number of impediments, whose origin is found in the Collection of Justinian, spiritual relationship and also that one which is called of public honor"; then, that "it should tighten the impediment of affinity and relationship from any licit or illicit connection of birth to the fourth degree, according to the civil computation through the lateral and oblique lines, in such a way, nevertheless, that there be left no hope of obtaining a dispensation"; in so far as it attributes to the civil power the right either of abolishing or of tightening impediments which have been established and approved by the authority of the Church; likewise, where it proposes that the Church can be despoiled by the civil power of the right of dispensing from impediments established or approved by the Church,—subversive of the liberty and power of the Church, contrary to Trent, issuing from the heretical principle condemned above [see n. 973 ff.].

[D. Errors] Concerning Duties, Practices, Rules Pertaining to Religious Worship

And First, the Adoration of the Humanity of Christ.

[Faith, sec. 3]

1561. 61. The proposition which asserts that "to adore directly the humanity of Christ, even any part of Him, would always be divine honor given to a creature"; in so far as, by this word "directly" it intends to reprove the worship of adoration which the faithful show to the humanity of Christ, just as if such adoration, by which the humanity and the very living flesh of Christ is adored, not indeed on account of itself as mere flesh, but because it is united to the divinity, would be divine honor imparted to a creature, and not rather the one and the same adoration with which