Every word or attitude is forbidden which by flattery, adulation, or complaisance encourages and confirms another in malicious acts and perverse conduct. Adulation is a grave fault if it makes one an accomplice in another's vices or grave sins. Neither the desire to be of service nor friendship justifies duplicitous speech. Adulation is a venial sin when it only seeks to be agreeable, to avoid evil, to meet a need, or to obtain Legitimate advantages.

The production and the sale of arms affect the common good of nations and of the international community. Hence public authorities have the right and Duty to regulate them. the short-term pursuit of private or collective interests cannot Legitimate undertakings that promote violence and conflict among nations and compromise the international juridical order.

The strict conditions for Legitimate defense by military force require rigorous consideration. the gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time: - the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain; - all other means of putting an end to it must have been shown to be impractical or ineffective; - there must be serious prospects of success; - the use of arms must not produce evils and disorders graver than the evil to be eliminated. the power of modem means of destruction weighs very heavily in evaluating this condition.

Those who renounce violence and bloodshed and, in order to safeguard human rights, make use of those means of defense available to the weakest, bear witness to evangelical charity, provided they do so without harming the rights and obligations of other men and societies. They bear Legitimate witness to the gravity of the physical and moral risks of recourse to violence, with all its destruction and death. 103

Autopsies can be morally permitted for legal inquests or scientific research. the free gift of organs after death is Legitimate and can be meritorious. The Church permits cremation, provided that it does not demonstrate a denial of faith in the resurrection of the body. 92

In times past, cruel practices were commonly used by Legitimate governments to maintain law and order, often without protest from the Pastors of the Church, who themselves adopted in their own tribunals the prescriptions of Roman law concerning torture. Regrettable as these facts are, the Church always taught the Duty of clemency and mercy. She forbade clerics to shed blood. In recent times it has become evident that these cruel practices were neither necessary for public order, nor in conformity with the legitimate rights of the human person. On the contrary, these practices led to ones even more degrading. It is necessary to work for their abolition. We must pray for the victims and their tormentors.

Organ transplants are in conformity with the moral law if the physical and psychological dangers and risks incurred by the donor are proportionate to the good sought for the recipient. Donation of organs after death is a noble and meritorious act and is to be encouraged as a manifestation of generous solidarity. It is not morally acceptable if the donor or those who Legitimately speak for him have not given their explicit consent. It is furthermore morally inadmissible directly to bring about the disabling mutilation or death of a human being, even in order to delay the death of other persons.

Research or experimentation on the human being cannot Legitimate acts that are in themselves contrary to the dignity of persons and to the moral law. the subjects' potential consent does not justify such acts. Experimentation on human beings is not morally legitimate if it exposes the subject's life or physical and psychological integrity to disproportionate or avoidable risks. Experimentation on human beings does not conform to the dignity of the person if it takes place without the informed consent of the subject or those who legitimately speak for him.

Even if death is thought imminent, the ordinary care owed to a sick person cannot be Legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of shortening their days, can be morally in conformity with human dignity if death is not willed as either an end or a means, but only foreseen and tolerated as inevitable Palliative care is a special form of disinterested charity. As such it should be encouraged.

Discontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be Legitimate; it is the refusal of "over-zealous" treatment. Here one does not will to cause death; one's inability to impede it is merely accepted. The decisions should be made by the patient if he is competent and able or, if not, by those legally entitled to act for the patient, whose reasonable will and legitimate interests must always be respected.

The state has a responsibility for its citizens' well-being. In this capacity it is Legitimate for it to intervene to orient the demography of the population. This can be done by means of objective and respectful information, but certainly not by authoritarian, coercive measures. the state may not legitimately usurp the initiative of spouses, who have the primary responsibility for the procreation and education of their children. 161 It is not authorized to intervene in this area with means contrary to the moral law.

The Gospel shows that physical sterility is not an absolute evil. Spouses who still suffer from infertility after exhausting Legitimate medical procedures should unite themselves with the Lord's Cross, the source of all spiritual fecundity. They can give expression to their generosity by adopting abandoned children or performing demanding services for others.

Recourse to a strike is morally Legitimate when it cannot be avoided, or at least when it is necessary to obtain a proportionate benefit. It becomes morally unacceptable when accompanied by violence, or when objectives are included that are not directly linked to working conditions or are contrary to the common good. 2436 Unemployment almost always wounds its victim's dignity and threatens the equilibrium of his life. Besides the harm done to him personally, it entails many risks for his family. 222

A just wage is the Legitimate fruit of work. To refuse or withhold it can be a grave injustice. 220 In determining fair pay both the needs and the contributions of each person must be taken into account. "Remuneration for work should guarantee man the opportunity to provide a dignified livelihood for himself and his family on the material, social, cultural and spiritual level, taking into account the role and the productivity of each, the state of the business, and the common good." 221 Agreement between the parties is not sufficient to justify morally the amount to be received in wages.

Everyone has the right of economic initiative; everyone should make Legitimate use of his talents to contribute to the abundance that will benefit all and to harvest the just fruits of his labor. He should seek to observe regulations issued by legitimate Authority for the sake of the common good. 214

God entrusted animals to the stewardship of those whom he created in his own image. 197 Hence it is Legitimate to use animals for food and clothing. They may be domesticated to help man in his work and leisure. Medical and scientific experimentation on animals is a morally acceptable practice, if it remains within reasonable limits and contributes to caring for or saving human lives.

Political Authority has the right and Duty to regulate the Legitimate exercise of the right to ownership for the sake of the common good. 188

"In his use of things man should regard the external goods he Legitimately owns not merely as exclusive to himself but common to others also, in the sense that they can benefit others as well as himself." 187 The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family.

In the beginning God entrusted the earth and its resources to the common stewardship of mankind to take care of them, master them by labor, and enjoy their fruits. 186 The goods of creation are destined for the whole human race. However, the earth is divided up among men to assure the security of their lives, endangered by poverty and threatened by violence. the appropriation of property is Legitimate for guaranteeing the freedom and dignity of persons and for helping each of them to meet his basic needs and the needs of those in his charge. It should allow for a natural solidarity to develop between men.

Some today claim a "right to a trial marriage" where there is an intention of getting married later. However firm the purpose of those who engage in premature sexual relations may be, "the fact is that such liaisons can scarcely ensure mutual sincerity and fidelity in a relationship between a man and a woman, nor, especially, can they protect it from inconstancy of desires or whim." 183 Carnal union is morally Legitimate only when a definitive community of life between a man and woman has been established. Human love does not tolerate "trial marriages." It demands a total and definitive gift of persons to one another. 184

The separation of spouses while maintaining the marriage bond can be Legitimate in certain cases provided for by canon law. 176 If civil divorce remains the only possible way of ensuring certain legal rights, the care of the children, or the protection of inheritance, it can be tolerated and does not constitute a moral offense.

Recourse to the death penalty on the part of Legitimate Authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good.

The State's effort to contain the spread of behaviors injurious to human rights and the fundamental rules of civil coexistence corresponds to the requirement of watching over the common good. Legitimate public Authority has the right and Duty to inflict penalties commensurate with the gravity of the crime. the primary scope of the penalty is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it takes on the value of expiation. Moreover, punishment, in addition to preserving public order and the safety of persons, has a medicinal scope: as far as possible it should contribute to the correction of the offender. 67

Legitimate defense can be not only a right but a grave Duty for someone responsible for another's life. Preserving the common good requires rendering the unjust aggressor unable to inflict harm. To this end, those holding legitimate Authority have the right to repel by armed force aggressors against the civil community entrusted to their charge. 66

Authority is exercised Legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, "authority breaks down completely and results in shameful abuse." 23

If Authority belongs to the order established by God, "the choice of the political regime and the appointment of rulers are left to the free decision of the citizens." 20 The diversity of political regimes is morally acceptable, provided they serve the Legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the common good of the nations on which they have been imposed.

"Human society can be neither well-ordered nor prosperous unless it has some people invested with Legitimate Authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all." 15 By "authority" one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them.

A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a Legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving). 39

In the Eastern Churches a different discipline has been in force for many centuries: while bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This practice has long been considered Legitimate; these priests exercise a fruitful ministry within their communities. 73 Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry.

As Christ's vicar, each bishop has the pastoral care of the particular Church entrusted to him, but at the same time he bears collegially with all his brothers in the episcopacy the solicitude for all the Churches: "Though each bishop is the lawful pastor only of the portion of the flock entrusted to his care, as a Legitimate successor of the apostles he is, by divine institution and precept, responsible with the other bishops for the apostolic mission of the Church." 41

Since Christ is sacramentally present under each of the species, communion under the species of bread alone makes it possible to receive all the fruit of Eucharistic grace. For pastoral reasons this manner of receiving communion has been Legitimately established as the most common form in the Latin rite. But "the sign of communion is more complete when given under both kinds, since in that form the sign of the Eucharistic meal appears more clearly." 222 This is the usual form of receiving communion in the Eastern rites.

"The Church of Christ is really present in all Legitimately organized local groups of the faithful, which, in so far as they are united to their pastors, are also quite appropriately called Churches in the New Testament.... In them the faithful are gathered together through the preaching of the Gospel of Christ, and the mystery of the Lord's Supper is celebrated.... In these communities, though they may often be small and poor, or existing in the diaspora, Christ is present, through whose power and influence the One, Holy, Catholic, and Apostolic Church is constituted." 312

Since the Word became flesh in assuming a true humanity, Christ's body was finite. 112 Therefore the human face of Jesus can be portrayed; at the seventh ecumenical council (Nicaea II in 787) the Church recognized its representation in holy images to be Legitimate. 113

Finally, the common good requires peace, that is, the stability and security of a just order. It presupposes that Authority should ensure by morally acceptable means the security of society and its members. It is the basis of the right to Legitimate personal and collective defence.

Love toward oneself remains a fundamental principle of morality. Therefore it is Legitimate to insist on respect for one's own right to life. Someone who defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow:

The Legitimate defense of persons and societies is not an exception to the prohibition against the murder of the innocent that constitutes intentional killing. "The act of self-defense can have a double effect: the preservation of one's own life; and the killing of the aggressor.... the one is intended, the other is not." 65

Armed resistance to oppression by political Authority is not Legitimate, unless all the following conditions are met: 1) there is certain, grave, and prolonged violation of fundamental rights; 2) all other means of redress have been exhausted; 3) such resistance will not provoke worse disorders; 4) there is well-founded hope of success; and 5) it is impossible reasonably to foresee any better solution.

It is the Duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. the love and service of one's country follow from the duty of gratitude and belong to the order of charity. Submission to Legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community.

Political authorities are obliged to respect the fundamental rights of the human person. They will dispense justice humanely by respecting the rights of everyone, especially of families and the disadvantaged. The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without Legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human community.

On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body. 123 Family needs or important social service can Legitimately excuse from the obligation of Sunday rest. the faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health.

The holiness of the divine name demands that we neither use it for trivial matters, nor take an oath which on the basis of the circumstances could be interpreted as approval of an Authority unjustly requiring it. When an oath is required by ilLegitimate civil authorities, it may be refused. It must be refused when it is required for purposes contrary to the dignity of persons or to ecclesial communion.

Rejection of false oaths is a Duty toward God. As Creator and Lord, God is the norm of all truth. Human speech is either in accord with or in opposition to God who is Truth itself. When it is truthful and Legitimate, an oath highlights the relationship of human speech with God's truth. A false oath calls on God to be witness to a lie.

The law of God entrusted to the Church is taught to the faithful as the way of life and truth. the faithful therefore have the right to be instructed in the divine saving precepts that purify judgment and, with grace, heal wounded human reason. 79 They have the Duty of observing the constitutions and decrees conveyed by the Legitimate Authority of the Church. Even if they concern disciplinary matters, these determinations call for docility in charity.

At the outset the Eastern tradition expresses the Father's character as first origin of the Spirit. By confessing the Spirit as he "who proceeds from the Father", it affirms that he comes from the Father through the Son. 77 The Western tradition expresses first the consubstantial communion between Father and Son, by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, "Legitimately and with good reason", 78 for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle", 79 is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds. 80 This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed.