Your Excellency

Excellentia Reverendissima,

1. The International Year of the Family is a particularly important occasion to discover anew the many signs of the Church's love and concern for the family ⁽¹⁾ and, at the same time, to present once more the priceless riches of Christian marriage, which is the basis of the family.

1. Annus Internationalis Familiae peculiaris momenti occasionem praebet, ut testificationes denuo retegantur caritatis curaeque Ecclesiae in familiam(1), et simul rursus proponantur inaestimabiles divitiae matrimonii christiani, quod familiae fundamentum constituit.

2. In this context the difficulties and sufferings of those faithful in irregular marriage situations merit special attention ⁽²⁾. Pastors are called to help them experience the charity of Christ and the maternal closeness of the Church, receiving them with love, exhorting them to trust in God's mercy and suggesting, with prudence and respect, concrete ways of conversion and sharing in the life of the community of the Church ⁽³⁾.

2. In praesentibus rerum adiunctis specialem animi attentionem postulant difficultates et angores eorum fidelium, qui in abnormibus matrimonii condicionibus versantur(2). Pastores efficere debent, ut Christi caritas et proxima Ecclesiae maternitas animadvertantur; illos ergo cum amore excipiant atque hortentur ut in Dei misericordia fiduciam reponant, prudenterque et cum respectu eis suggerentes concreta itinera conversionis et participationis vitae in communitate ecclesiali(3).

3. Aware however that authentic understanding and genuine mercy are never separated from the truth ⁽⁴⁾, pastors have the duty to remind these faithful of the Church's doctrine concerning the celebration of the sacraments, in particular, the reception of the Holy Communion. In recent years, in various regions, different pastoral solutions in this area have been suggested according to which, to be sure, a general admission of divorced and remarried to Eucharistic communion would not be possible, but the divorced and remarried members of the faithful could approach Holy Communion in specific cases when they consider themselves authorised according to a judgement of conscience to do so

3. Cum vero conscii sint veram comprehensionem germanamque misericordiam numquam seiungi a veritate(4), pastores officio obstringuntur hos fideles commonendi de Ecclesiae doctrina quae ad sacramentorum celebrationem, peculiarique modo ad Eucharistiae receptionem attinet. Hac in re, postremis his in annis, in variis regionibus diversae solutiones pastorales propositae sunt, secundum quas fideles, qui post divortium novas nuptias inierunt, quamvis generali ratione profecto ad Communionem Eucharisticam admittendi non sunt, ad ipsam tamen accedere queunt quibusdam in casibus, cum scilicet secundum iudicium suae ipsorum conscientiae putent se hoc facere posse.

This would be the case, for example, when they had been abandoned completely unjustly, although they sincerely tried to save the previous marriage, or when they are convinced of the nullity of their previous marriage, although unable to demonstrate it in the external forum or when they have gone through a long period of reflexion and penance, or also when for morally valid reasons they cannot satisfy the obligation to separate.

Quod quidem evenire potest, verbi gratia, cum prorsus iniuste deserti fuerint, quamvis prius matrimonium salvum facere sincere conati sint, vel cum persuasi sint de nullitate prioris matrimonii, quae tamen probari non possit in foro externo, vel cum iam longum reflexionis et paenitentiae iter emensi sint, vel etiam cum ob rationes moraliter validas iidem separationis obligationi satisfacere non possint.

In some places, it has also been proposed that in order objectively to examine their actual situation, the divorced and remarried would have to consult a prudent and expert priest. This priest, however, would have to respect their eventual decision to approach Holy Communion, without this implying an official authorisation.

Iuxta quasdam opiniones, ad veram suam condicionem obiective examinandam, divortio digressis, qui novas inierunt nuptias, colloquium ineundum esset cum presbytero prudenti ac experto. Idem sacerdos tamen observet oportet eorum adventiciam decisionem conscientiae accedendi ad Eucharistiam, quin hoc significet admissionem ex parte auctoritatis.

In these and similar cases it would be a matter of a tolerant and benevolent pastoral solution in order to do justice to the different situations of the divorced and remarried.

His et similibus in casibus ageretur de toleranti ac benevola solutione pastorali, ut ratio inducatur diversarum condicionum divortio digressorum, qui novas nuptias inierunt.

4. Even if analogous pastoral solutions have been proposed by a few Fathers of the Church and in some measure were practiced, nevertheless these never attained the consensus of the Fathers and in no way came to constitute the common doctrine of the Church nor to determine her discipline. It falls to the universal Magisterium, in fidelity to Sacred Scripture and Tradition, to teach and to interpret authentically the depositum fidei.

4. Etsi notum sit similes solutiones pastorales a quibusdam Ecclesiae Patribus propositas easdemque etiam in praxim deductas fuisse, hae tamen numquam consensum Patrum obtinuerunt nulloque modo doctrinam communem Ecclesiae constituerunt nec eius disciplinam determina runt. Spectat ad ipsius Magisterium universale, fidelitate servata erga S. Scripturam et Traditionem, docere et authentice interpretari depositum fidei.

With respect to the aforementioned new pastoral proposals, this Congregation deems itself obliged therefore to recall the doctrine and discipline of the Church in this matter. In fidelity to the words of Jesus Christ⁽⁵⁾, the Church affirms that a new union cannot be recognised as valid if the preceding marriage was valid. If the divorced are remarried civilly, they find themselves in a situation that objectively contravenes God's law. Consequently, they cannot receive Holy Communion as long as this situation persists(6).

Quare haec Congregatio, prae oculis habens novas superius memoratas propositiones pastorales, suum officium esse ducit in memoriam revocare doctrinam et disciplinam Ecclesiae hac in re. Ipsa enim, propter fidelitatem erga Iesu Christi verbum(5), affirmat se non posse validum agnoscere novum coniugium, si prius matrimonium validum fuit. Divortio digressi, si ad alias nuptias civiliter transierunt, in condicione versantur obiective legi Dei contraria. Idcirco, quoad haec durat condicio, ad Eucharisticam Communionem accedere iis non licet(6).

This norm is not at all a punishment or a discrimination against the divorced and remarried, but rather expresses an objective situation that of itself renders impossible the reception of Holy Communion: "They are unable to be admitted thereto:

^[1] from the fact that their state and condition of life objectively contradict that union of love between Christ and his Church which is signified and effected by the Eucharist.

^[2] Besides this, there is another special pastoral reason: if these people were admitted to the Eucharist, the faithful would be led into error and confusion regarding the Church's teaching about the indissolubility of marriage"^(7)[=Apostolic Exhortation Familiaris Consortio, n. 84: AAS 74 (1982) 185-186.]

Quae norma minime habet indolem poenalem vel utcumque discriminantem erga eos de quibus agimus, sed potius obiectivam condicionem exprimit, quae suapte natura impedit accessionem ad Communionem Eucharisticam. "Ipsi namque impediunt ne admittantur, cum status eorum et condicio vitae obiective dissideant ab illa amoris coniunctione inter Christum et Ecclesiam, quae Eucharistia significatur et peragitur. Restat praeterea alia peculiaris ratio pastoralis: si homines illi ad Eucharistiam admitterentur, in errorem turbationemque inducerentur fideles de Ecclesiae doctrina super indissolubilitate matrimonii"(7).

The faithful who persist in such a situation may receive Holy Communion only after obtaining sacramental absolution, which may be given only "to those who, repenting of having broken the sign of the Covenant and of fidelity to Christ, are sincerely ready to undertake a way of life that is no longer in contradiction to the indissolubility of marriage. This means, in practice, that when for serious reasons, for example, for the children's upbringing, a man and a woman cannot satisfy the obligation to separate, they 'take on themselves the duty to live in complete continence, that is, by abstinence from the acts proper to married couples'"⁽⁸⁾. In such a case they may receive Holy Communion as long as they respect the obligation to avoid giving scandal.

Fidelibus, qui in tali condicione matrimoniali versantur, accessio ad Communionem Eucharisticam patet unice per absolutionem sacramentalem, quae dari potest "tantum illis qui, dolentes quod signum violaverint Foederis et fidelitatis Christi, sincere parati sunt vitae formam iam non amplius adversam indissolubilitati suscipere. Hoc poscit revera ut, quoties vir ac mulier gravibus de causis - verbi gratia, ob liberorum educationem - non valeant necessitati separationis satisfacere, 'officium in se suscipiant omnino continenter vivendi, scilicet se abstinendi ab actibus, qui solis coniugibus competunt'"(8). Tunc ad Communionem Eucharisticam accedere possunt, salva tamen obligatione vitandi scandalum.

5. The doctrine and discipline of the Church in this matter, are amply presented in the post-conciliar period in the Apostolic Exhortation Familiaris Consortio. The Exhortation, among other things, reminds pastors that out of love for the truth they are obliged to discern carefully the different situations and exhorts them to encourage the participation of the divorced and remarried in the various events in the life of the Church. At the same time it confirms and indicates the reasons for the constant and universal practice, "founded on Sacred Scripture, of not admitting the divorced and remarried to Holy Communion"⁽⁹⁾. The structure of the Exhortation and the tenor of its words give clearly to understand that this practice, which is presented as binding, cannot be modified because of different situations.

5. Ecclesiae doctrina et disciplina hac de re fuse expositae sunt, tempore post Concilium, in Adhortatione Apostolica Familiaris consortio. Adhortatio, praeter alia, in memoriam revocat pastores, ob amorem veritatis, officio adstringi recte distinguendi varias condiciones, atque eos hortatur ut animum addant iis qui post divortium novas nuptias inierunt ut varia vitae Ecclesiae momenta participent. Simul confirmat consuetudinem constantem et universalem "in Sacris ipsis Litteris innixam, non admittendi ad Eucharisticam Communionem fideles qui post divortium novas nuptias inierunt"(9), atque huius rei rationes adducit. Structura textus Adhortationis et ipsa verba clare demonstrant huiusmodi consuetudinem, quae exhibetur obligandi vi praedita, immutari non posse ob differentes condiciones.

6. Members of the faithful who live together as husband and wife with persons other than their legitimate spouses may not receive Holy Communion. Should they judge it possible to do so, pastors and confessors, given the gravity of the matter and the spiritual good of these persons⁽¹⁰⁾ as well as the common good of the Church, have the serious duty to admonish them that such a judgment of conscience openly contradicts the Church's teaching⁽¹¹⁾. Pastors in their teaching must also remind the faithful entrusted to their care of this doctrine.

6. Fidelis qui ex consuetudine convivit «more uxorio» cum persona quae neque legitima est uxor neque legitimus vir, non potest accedere ad Communionem Eucharisticam. Quod si ille hoc fieri posse existimet, tunc pastores et confessores, propter gravitatem materiae nec non ob exigentias boni spiritualis personae(10) et boni communis Ecclesiae, gravi obstringuntur officio eundem commonendi huiusmodi conscientiae iudicium aperte contradicere doctrinae Ecclesiae(11). Debent insuper memoriam facere huius doctrinae, cum omnes fideles sibi commissos instituunt.

This does not mean that the Church does not take to heart the situation of these faithful, who moreover are not excluded from ecclesial communion. She is concerned to accompany them pastorally and invite them to share in the life of the Church in the measure that is compatible with the dispositions of divine law, from which the Church has no power to dispense(12). On the other hand, it is necessary to instruct these faithful so that they do not think their participation in the life of the Church is reduced exclusively to the question of the reception of the Eucharist. The faithful are to be helped to deepen their understanding of:

Hoc non significat Ecclesiae cordi non esse condicionem horum fidelium, qui, ceterum, minime excluduntur a communione ecclesiali. Ipsa sollicitudine ducitur eos pastorali actione prosequendi eosque invitandi ad vitam ecclesialem participandam, quantum fieri potest, salvis praescriptis iuris divini, a quibus Ecclesia nullam habet dispensandi potestatem(12). Necesse alioquin est illuminare fideles, quorum interest, ne censeant suam vitae Ecclesiae participationem exclusive reduci ad quaestionem de Eucharistiae receptione. Fideles adiuventur oportet, ut magis magisque comprehendant

[1] the value of sharing in the sacrifice of Christ in the Mass,

[2] of spiritual communion⁽¹³⁾,

[3] of prayer,

[4] of meditation on the Word of God,

[5] and of works of charity

[6] and [works of] justice⁽¹⁴⁾.

7. The mistaken conviction of a divorced and remarried person that he may receive Holy Communion normally presupposes that personal conscience is considered in the final analysis to be able, on the basis of one's own convictions⁽¹⁵⁾, to come to a decision about the existence or absence of a previous marriage and the value of the new union. However, such a position is inadmissable⁽¹⁶⁾. Marriage, in fact, because it is both the image of the spousal relationship between Christ and his Church as well as the fundamental core and an important factor in the life of civil society, is essentially a public reality.

7. Errata persuasio, vi cuius aliquis post divortium et novas initas nuptias putat se posse accedere ad Communionem Eucharisticam, plerumque supponit conscientiae personali tribui facultatem ultimatim decidendi - ratione habita propriae persuasionis(15) - de existentia vel minus prioris matrimonii deque alterius unionis valore. At talis attributio admitti nollo modo potest(16). Matrimonium enim, quatenus imago unionis sponsalis inter Christum et eius Ecclesiam atque nucleus primarius et elementum magni momenti in vita societatis civilis, est sua ipsius natura realitas publica.

8. It is certainly true that a judgment about one's own dispositions for the reception of Holy Communion must be made by a properly formed moral conscience. But it is equally true that the consent that is the foundation of marriage is not simply a private decision since it creates a specifically ecclesial and social situation for the spouses, both individually and as a couple. Thus the judgment of conscience of one's own marital situation does not regard only the immediate relationship between man and God, as if one could prescind from the Church's mediation, that also includes canonical laws binding in conscience. Not to recognise this essential aspect would mean in fact to deny that marriage is a reality of the Church, that is to say, a sacrament.

8. Verum quidem est iudicium de propriis dispositionibus pro accessione ad Eucharistiam a conscientia morali recte formata procedere debere. At verum pariter est consensum, quo matri monium constituitur, non esse decisionem mere privatam, quia tum unicuique coniugi tum utrique statum gignit specifice ecclesialem et socialem. Quare iudicium conscientiae de proprio statu matrimoniali non respicit dumtaxat relationem immediatam inter hominem et Deum, quasi necessaria non sit ecclesialis illa mediatio quae etiam leges canonicas conscientiam obligantes includit. Non agnoscere hunc essentialem aspectum idem est ac negare revera matrimonium existere veluti Ecclesiae realitatem, hoc est veluti sacramentum.

9. In inviting pastors to distinguish carefully the various situations of the divorced and remarried, the Exhortation Familiaris Consortio recalls the case of those who are subjectively certain in conscience that their previous marriage, irreparably broken, had never been valid⁽¹⁷⁾. It must be discerned with certainty by means of the external forum established by the Church whether there is objectively such a nullity of marriage. The discipline of the Church, while it confirms the exclusive competence of ecclesiastical tribunals with respect to the examination of the validity of the marriage of Catholics, also offers new ways to demonstrate the nullity of a previous marriage, in order to exclude as far as possible every divergence between the truth verifiable in the judicial process and the objective truth known by a correct conscience⁽¹⁸⁾.

9. Ceterum Adhortatio Familiaris consortio, cum pastores invitat ad bene distinguendas varias condiciones eorum qui post divortium novam inierunt unionem, mentionem etiam facit condicionis eorum qui certi sua in intima conscientia sunt superius matrimonium iam irreparabiliter disruptum numquam validum fuisse(17). Discernendum utique est, num per viam fori externi ab Ecclesia statutam huiusmodi matrimonii nullitas obiective existat. Disciplina Ecclesiae, dum in examine de validitate matrimoniorum catholicorum confirmat competentiam exclusivam tribunalium ecclesiasticorum vias etiam novas ad probandam nullitatem unionis praecedentis offert hac mente, ut omne discrimen - inquantum fieri potest - inter veritatem in processu accessibilem et veritatem obiectivam, a recta conscientia cognitam, excludatur(18).

Adherence to the Church's judgment and observance of the existing discipline concerning the obligation of canonical form necessary for the validity of the marriage of Catholics are what truly contribute to the spiritual welfare of the faithful concerned. The Church is in fact the Body of Christ and to live in ecclesial communion is to live in the Body of Christ and to nourish oneself with the Body of Christ. With the reception of the sacrament of the Eucharist, communion with Christ the Head can never be separated from communion with his members, that is, with his Church. For this reason, the sacrament of our union with Christ is also the sacrament of the unity of the Church. Receiving Eucharistic Communion contrary to ecclesial communion is therefore in itself a contradiction. Sacramental communion with Christ includes and presupposes the observance, even if at times difficult, of the order of ecclesial communion, and it cannot be right and fruitful if a member of the faithful, wishing to approach Christ directly, does not respect this order.

Adhaerere utcumque Ecclesiae iudicio et observare vigentem disciplinam circa obligationem formae canonicae utpote necessariae pro validitate matrimoniorum catholicorum, est quod vere prodest spirituali bono fidelium quorum causa agitur. Ecclesia enim est Corpus Christi atque vivere in communione ecclesiali est vivere in Corpore Christi et pasci eius Corpore. In Eucharistiae sacramento recipiendo communio cum Christo capite nullo modo a communione cum eius membris, i.e. cum eius Ecclesia separari potest. Qua de causa sacramentum nostrae cum Christo unionis etiam sacramentum unitatis Ecclesiae est. Sumere Communionem Eucharisticam, dispositionibus communionis ecclesialis non servatis, est ergo res in se repugnans. Communio sacramentalis cum Christo implicat et supponit observantiam, interdum quidem difficilem, ordinis communionis ecclesialis, nec fieri potest recte et fructuose per modum agendi quo fidelis desiderans immediate accedere ad Christum, hunc ordinem non servat.

10. In keeping with what has been said above, the desire expressed by the Synod of Bishops, adopted by the Holy Father John Paul II as his own and put into practice with dedication and with praiseworthy initiatives by bishops, priests, religious and lay faithful is yet to be fully realized, namely, with solicitous charity to do everything that can be done to strengthen in the love of Christ and the Church those faithful in irregular marriage situations. Only thus will it be possible for them fully to receive the message of Christian marriage and endure in faith the distress of their situation. In pastoral action one must do everything possible to ensure that this is understood not to be a matter of discrimination but only of absolute fidelity to the will of Christ who has restored and entrusted to us anew the indissolubility of marriage as a gift of the Creator. It will be necessary for pastors and the community of the faithful to suffer and to love in solidarity with the persons concerned so that they may recognise in their burden the sweet yoke and the light burden of Jesus⁽¹⁹⁾. Their burden is not sweet and light in the sense of being small or insignificant, but becomes light because the Lord - and with him the whole Church - shares it. It is the task of pastoral action, which has to be carried out with total dedication, to offer this help, founded in truth and in love together.

10. Secundum ea quae hucusque exposita sunt, plene est amplectendum votum a Synodo Episcoporum expressum, proprium a Beatissimo Patre Ioanne Paulo II factum, et ad rem deductum studio laudabilibusque inceptis ab Episcopis, sacerdotibus, religiosis et fidelibus laicis: hoc est, sollicita cum caritate summopere adniti ut fideles, qui in condicione matrimoniali abnormi versantur, in Christi et Ecclesiae caritate roborentur. Hoc tantum modo eis licebit plene recipere matrimonii christiani nuntium atque sustinere in fide angores condicionis suae. In actione pastorali omni ope adnitendum est, ut recte intellegatur non agi hic de discrimine, sed solummodo de fidelitate absoluta erga Christi voluntatem, qui rursus nobis dedit et noviter concredidit matrimonii indissolubilitatem veluti Creatoris donum. Necesse erit ut pastores atque communitas fidelium patiantur atque diligant una simul cum iis ad quos pertinet, ut conspicere valeant etiam in onere oboedientiae iugum suave atque onus leve Iesu(19). Eorum onus non est dulce et leve quatenus parvum vel inane, sed fit leve quia Dominus - atque cum eo omnis Ecclesia - id participat. Proprium est pastoralis navitatis integra deditione exercendae praebere eiusmodi auxilium, veritate simulque amore innixum.

United with you in dedication to the collegial task of making the truth of Jesus Christ shine in the life and activity of the Church, I remain Yours devotedly in the Lord

Tecum coniunctus in munere collegiali ut lesu Christi veritas in Ecclesiae vita et consuetudine splendescat, me profiteri gaudeo Excellentiae Tuae Reverendissimae in Domino

Joseph Card. Ratzinger
Prefect

Joseph Card. Ratzinger
Praefectus

+ Alberto Bovone
Titular Archbishop of Caesarea in Numidia
Secretary

+ Albertus Bovone
Archiepiscopus Tit. Caesariensis in Numidia
Secretarius

During an audience granted to the Cardinal Prefect, the Supreme Pontiff John Paul II gave his approval to this letter, drawn up in the ordinary session of this Congregation, and ordered its publication.

Hanc Epistulam in sessione ordinaria huius Congregationis deliberatam, Summus Pontifex loannes Paulus Il, in Audientia Cardinali Praefecto concessa, adprobavit et publici iuris fieri iussit.

Given at Rome, from the offices of the Congregation for the Doctrine of the Faith, 14 September 1994, Feast of the Exaltation of the Holy Cross.

Romae, ex Aedibus Congregationis pro Doctrina Fidei, die 14 Septembris 1994 in festo Exaltationis Sanctae Crucis.

(1) Cf. John Paul II, Letter to Families (2 February 1994), n. 3.

(1) Cf. Ionnes Paulus II, Epistula familiis data (die 2 Februarii 1994), n. 3.

(2) Cf. John Paul II, Apostolic Exhortation Familiaris Consortio (22 November 1981) nn. 79-84: AAS 74 (1982) 180-186.

(2) Cf. Iannes Paulus II, Adhort. Ap. familiaris consortio, nn. 79-84: AAS 74 (1982) 180-186.

(3) Cf. ibid., n. 84: AAS 74 (1982) 185; Letter to Families, n. 5; Catechism of the Catholic Church, n. 1651.

(3) Cf. ibid., n. 84: AAS 74 (1982) 185; Epistula familiis data, n. 5; Cathéchisme de l'Eglise Catholique, n. 1651.

(4) Cf. Paul VI, Encyclical Letter Humanæ Vitæ, n. 29: AAS 60 (1968) 501; John Paul II, Apostolic Exhortation Reconciliatio et Pænitentia, n. 34: AAS 77 (1985) 272, Encyclical Letter Veritatis Splendor, n. 95: AAS 85 (1993) 1208.

(4) Cf. Paulus VI, Litt. Encycl. Humanae vitae, n. 29: AAS 60 (1968) 501; Ioannes Paulus II, Adhort. Ap. Reconci liatio et paenitentia, n. 34: AAS 77 (1985) 272; Litt. Encycl. Veritatis splendor, n. 95: AAS 85 (1993) 1208.

(5) Mk 10:11-12: "Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery."

(5) Mc 10,11-12: "Quicumque dimiserit uxorem suam et aliam duxerit, adulterium committit in eam; et si ipsa dimiserit virum suum et alii nupserit, moechatur".

(6) Cf. Catechism of the Catholic Church, n. 1650; cf. also n. 1640 and the Council of Trent, sess. XXIV: DS 1797-1812.

(6) Cf. Catéchisme de l'Eglise Catholique, n. 1650; Concilium Tridentinum, sess. XXIV: Denz.-Schoenm. 1797- 1812.

(7) Apostolic Exhortation Familiaris Consortio, n. 84: AAS 74 (1982) 185-186.

(7) Adhort. Ap. Familiaris consortio, n. 84: AAS (1982) 185-186.

(8) Ibid., n. 84: AAS 74 (1982) 186; cf. John Paul II, Homily on the Occasion of the Closure of the Sixth Synod of Bishops, n. 7: AAS 72 (1980) 1082.

(8) Ibid., n. 84: AAS 74 (1982) 186; cf. Ioannes Paulus II, Homilia habita in conclusione VI Synodus Episcoporum, n. 7: AAS 72 (1980) 1082.

(9) Apostolic Exhortation Familiaris Consortio, n. 84: AAS 74 (1982) 185.

(9) Adhort. Ap. Familiaris consortio, n. 84: AAS 74 (1982) 185.

(10) Cf. 1 Cor 11:27-29.

(10) Cf. 1 Cor 11,27-29.

(11) Cf. Code of Canon Law, 978 §2.

(11) Cf. Codex Iusir Canonici, can. 978 § 2.

(12) Cf. Catechism of the Catholic Church, n. 1640.

(12) Cf. Catéchisme de l'Eglise Catholique, n. 1640.

(13) Cf. Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on Certain Questions concerning the Minister of the Eucharist, III/4: AAS 75 (1983) 1007; St Teresa of Avila, The Way of Perfection 35,1; St Alphonsus de' Liguori, Visite al SS. Sacramento e a Maria Santissima.

(13) Cf. Congregatio pro Doctrina Fidei, Epistula Episcopis Ecclesiae Catholicae super aliquas quaestiones respicientes Ministrum Eucharistiae, III/4: AAS 74 (1983) 1007; S. Theresia de Avila, Camino de perfección, n. 35, 1; S. Alphonsus M. de' Liguori, Visite al SS. Sacramento e a Maria Santissima.

(14) Cf. Apostolic Exhortation Familiaris Consortio, n. 84: AAS 74 (1982) 185.

(14) Cf. Adhort. Ap. Familiaris consortio, n. 84: AAS 74 (1982) 185.

(15) Cf. Encyclical Letter Veritatis Splendor, n. 55: AAS 85 (1993) 1178.

(15) Cf. Litt. Encycl. Veritatis splendor, n. 55: AAS 85 (1993) 1178.

(16) Cf. Code of Canon Law, 1085 § 2.

(16) Cf. Codex Iuris Canonici, can. 1085 § 2.

(17) Cf. Apostolic Exhortation Familiaris Consortio, n. 84: AAS 74 (1982) 185.

(17) Cf. Adhort. Ap. Familiaris consortio, n. 84: AAS 74 (1982) 185.

(18) Cf. Code of Canon Law 1536 § 2 and 1679 and Code of the Canons of the Eastern Churches 1217 § 2 and 1365 concerning the probative force of the depositions of the parties in such processes.

(18) Cf. Codex Iuris Canonici, cann. 1536 § 2 et 1679 et Codex Canonum Ecclesiarum Orientalium, cann. 1217 § 2 et 1365 circa vim probantem, quam habent declarationes partium in talibus processibus.

(19) Cf. Matt 11:30.

(19) Cf. Mt 11,30.