Examination Of Conscience

[sanctus]

THE FIRST COMMANDMENT: "Thou Shalt Not Have Strange Gods Before Me."

The First Commandment which relates to the love of God is: "Thou shalt not
have strange gods." For an understanding of this Commandment, one must know
how of old it was violated. Some worshipped demons. "All the gods of the
Gentiles are devils." This is the greatest and most detestable of all
sins. Even now there are many who transgress this Commandment: all such as
practise divinations and fortune-telling. Such things, according to St.
Augustine, cannot be done without some kind of pact with the devil. "I
would not that you should be made partakers with devils."

Some worshipped the heavenly bodies, believing the stars to be gods: "They
have imagined the sun and the moon to be the gods that rule the world."
For this reason Moses forbade the Jews to raise their eyes, or adore the
sun and moon and stars: "Keep therefore your souls carefully . . . lest
perhaps lifting up thy eyes to heaven, thou see the sun and the moon, and
all the stars of heaven, and being deceived by error thou adore and serve
them, which the Lord thy God created for the service of all the nations."
The astrologers sin against this Commandment in that they say that these
bodies are the rulers of souls, when in truth they were made for the use of
man whose sole ruler is God.

Others worshipped the lower elements: "They imagined the fire or the wind
to be gods." Into this error also fall those who wrongly use the things of
this earth and love them too much: "Or covetous person (who is a server of
idols)."

Some men have erred in worshipping their ancestors. This arose from three
causes.

(1) From Their Carnal Nature.--"For a father being afflicted with a bitter
grief, made to himself the image of his son who was quickly taken away; and
him who then had died as a man, he began now to worship as a god, and
appointed him rites and sacrifices among his servants."

(2) Because of Flattery.--Thus being unable to worship certain men in their
presence, they, bowing down, honoured them in their absence by making
statues of them and worshipping one for the other: "Whom they had a mind to
honor . . . they made an image . . . that they might honour as present him
that was absent." Of such also are those men who love and honour other men
more than God: "He that loveth his father and mother more than Me, is not
worthy of Me." "Put your trust not in princes; in the children of man, in
whom there is no salvation."

(3) From Presumption.--Some because of their presumption made themselves be
called gods; such, for example, was Nabuchodonosor (Judith, iii. 13). "Thy
heart is lifted up and thou hast said: I am God."Such are also those who
believe more in their own pleasures than in the precepts of God. They
worship themselves as gods, for by seeking the pleasures of the flesh, they
worship their own bodies instead of God: "Their god is their belly." We
must, therefore, avoid all these things.


We receive every good from God; and this also is of the
dignity of God, that He is the maker and giver of all good things: "When
Thou openest Thy hand, they shall all be filled with good." And this is
implied in the name of God, namely, Deus, which is said to be distributor,
that is, "dator" of all things, because He fills all things with His
goodness. You are, indeed, ungrateful if you do not appreciate what you
have received from Him, and, furthermore, you make for yourself another
god; just as the sons of Israel made an idol after they had been brought
out of Egypt: "I will go after my lovers." One does this also when one
puts too much trust in someone other than God, and this occurs when one
seeks help from another: "Blessed is the man whose hope is in the name of
the Lord." Thus, the Apostle says: "Now that you have known God . . . how
turn you again to the weak and needy elements? . . . You observe days and
months and times and years."

 

[sanctus]

SECOND COMMANDMENT: "Thou Shalt Not Take the Name of the God in Vain"

SECOND COMMANDMENT: "Thou Shalt Not Take the Name of the Lord Thy God in
Vain."

This is the Second Commandment of the law. Just as there is but one God
whom we must worship, so there is only one God whom we should reverence in
a special manner. This, first of all, has reference to the name of God.
"Thou shalt not take the name of the Lord thy God in vain."

THE MEANING OF IN VAIN

"In vain" has a threefold meaning. Sometimes it is said of that which is
false: "They have spoken vain things every one to his neighbour."One,
therefore, takes the name of God in vain when one uses it to confirm that
which is not true: "Love not a false oath." "Thou shalt not live because
thou hast spoken a lie in the name of the Lord." Any one so doing does
injury to God, to himself, and to all men.

It is an insult to God because, when you swear by God, it is nothing other
than to call Him to witness; and when you swear falsely, you either believe
God to be ignorant of the truth and thus place ignorance in God, whereas
"all things are naked and open to His eyes," or you think that God loves a
lie, whereas He hates it: "Thou wilt destroy all that speak a lie."Or,
again, you detract from His power, as if He were not able to punish a lie.


Likewise, such a one does an injury to himself, for he binds himself to the
judgement of God. It is the same thing to say, "By God this is so," as to
say, "May God punish me if it is not so!"

He, finally, does an injury to other men. For there can be no lasting
society unless men believe one another. Matters that are doubtful may be
confirmed by oaths: "An oath in confirmation puts an end to all
controversy." Therefore, he who violates this precept does injury to God,
is cruel to himself, and harmful to other men.

Sometimes "vain" signifies useless: "The Lord knoweth the thoughts of men,
that they are vain." God's name, therefore, is taken in vain when it is
used to confirm vain things.

In the Old Law it was forbidden to swear falsely: "Thou shalt not take the
name of the Lord thy God in vain." And Christ forbade the taking of oaths
except in case of necessity: "You have heard that it was said to them of
old: Thou shalt not forswear thyself. . . . But I say to you not to swear
at all." And the reason for this is that in no part of our body are we so
weak as in the tongue, for "the tongue no man can tame."And thus even in
light matter one can perjure himself. "Let your speech be: Yea, yea; No,
no. But I say to you not to swear at all."

Note well that an oath is like medicine, which is never taken continually
but only in times of necessity. Hence, the Lord adds: "And that which is
over and above these is evil.""Let not the mouth be accustomed to
swearing, for in it there are many falls. And let not the name of God be
usual in thy mouth, and meddle not with the names of saints. For thou shalt
not escape free from them."

Sometimes "in vain" means sin or injustice: "O ye sons of men, how long
will you be dull of heart? Why do you love vanity?" Therefore, he who
swears to commit a sin, takes the name of his God in vain. Justice consists
in doing good and avoiding evil. Therefore, if you take an oath to steal or
commit some crime of this sort, you sin against justice. And although you
must not keep this oath, you are still guilty of perjury. Herod did this
against John. It is likewise against justice when one swears not to do
some good act, as not to enter a church or a religious community. And
although this oath, too, is not binding, yet, despite this, the person
himself is a perjuror.

 

[sanctus]

THE THIRD COMMANDMENT: "Remember that You Keep Holy the Sabbath Day."

THE THIRD COMMANDMENT: "Remember that You Keep Holy the Sabbath Day."

This is the Third Commandment of the law, and very suitably is it so. For
we are first commanded to adore God in our hearts, and the Commandment is
to worship one God: "Thou shalt not have strange gods before Me." In the
Second Commandment we are told to reverence God by word: "Thou shalt not
take the name of the Lord thy God in vain." The Third commands us to
reverence God by act. It is: "Remember that thou keep holy the Sabbath
day." God wished that a certain day be set aside on which men direct their
minds to the service of the Lord.

REASONS FOR THIS COMMANDMENT

There are five reasons for this Commandment. The first reason was to put
aside error, for the Holy Spirit saw that in the future some men would say
that the world had always existed. "In the last days there shall come
deceitful scoffers, walking after their own lusts, saying: Where is His
promise or His coming? For since the time that the fathers slept, all
things continue as they were from the beginning of creation. For this they
are willfully ignorant of, that the heavens were before, and the earth out
of water, and through water, created by the word of God." God, therefore,
wished that one day should be set aside in memory of the fact that He
created all things in six days, and that on the seventh day He rested from
the creation of new creatures. This is why the Lord placed this Commandment
in the law, saying: "Remember that thou keep holy the Sabbath day."

The Jews kept holy the Sabbath in memory of the first creation; but Christ
at His coming brought about a new creation. For by the first creation an
earthly man was created, and by the second a heavenly man was formed: "For
in Christ Jesus neither circumcision availeth any thing, nor
uncircumcision, but a new creature." This new creation is through grace,
which came by the Resurrection: "That as Christ is risen from the dead by
the glory of the Father, so we also may walk in newness of life. For if we
have been planted together in the likeness of His death, so shall we also
be in the likeness of His resurrection." And thus, because the
Resurrection took place on Sunday, we celebrate that day, even as the Jews
observed the Sabbath on account of the first creation.

The second reason for this Commandment is to instruct us in our faith in
the Redeemer. For the flesh of Christ was not corrupted in the sepulchre,
and thus it is said: "Moreover My flesh also shall rest in hope." "Nor
wilt Thou give Thy holy one to see corruption." Wherefore, God wished that
the Sabbath should be observed, and that just as the sacrifices of the Old
Law signified the death of Christ, so should the quiet of the Sabbath
signify the rest of His body in the sepulchre. But we do not now observe
these sacrifices, because with the advent of the reality and the truth,
figures of it must cease, just as the darkness is dispelled with the rising
of the sun. Nevertheless, we keep the Saturdays in veneration of the
Blessed Virgin, in whom remained a firm faith on that Saturday while Christ
was dead.

The third reason is that this Commandment was given to strengthen and
foreshadow the fulfillment of the promise of rest. For rest indeed was
promised to us: "And it shall come to pass on that day, that when God shall
give thee rest from thy labour, and from thy vexation, and from the hard
bondage, wherewith thou didst serve before." "My people shall sit in the
beauty of peace, and in the tabernacle of confidence, and in wealthy
rest."

We hope for rest from three things: from the labours of the present life,
from the struggles of temptations, and from the servitude of the devil.
Christ promised this rest to all those who will come to Him: "Come to Me,
all ye that labour and are burdened, and I will refresh you. Take up My yoke
upon you, and learn of Me, because I am meek and humble of heart; and you
shall find rest to your souls. For My yoke is sweet and My burden light."

However, the Lord, as we know, worked for six days and on the seventh He
rested, because it is necessary to do a perfect work: "Behold with your
eyes how I have laboured a little, and have found much rest to Myself."
For the period of eternity exceeds the present time incomparably more than
a thousand years exceeds one day.

Fourthly, this Commandment was given for the increase of our love: "For the
corruptible body is a load upon the soul." And man always tends downwards
towards earthly things unless he takes means to raise himself above them.
It is indeed necessary to have a certain time for this; in fact, some do
this continually: "I will bless the Lord at all times, His praise shall
ever be in my mouth." And again: "Pray without ceasing." These shall
enjoy the everlasting Sabbath. There are others who do this (i.e., excite
love for God) during a certain portion of the day: "Seven times a day I
have given praise to Thee." And some, in order to avoid being entirely
apart from God, find it necessary to have a fixed day, lest they become too
lukewarm in their love of God: "If you call the Sabbath delightful . . .
then shalt thou be delighted in the Lord." Again: "Then shalt thou abound
in delights of the Almighty, and shalt lift up thy face to God." And
accordingly this day is not set aside for the sole exercise of games, but
to praise and pray to the Lord God. Wherefore, St. Augustine says that it
is a lesser evil to plough than to play on this day.

Lastly, we are given this Commandment in order to exercise works of
kindliness to those who are subject to us. For some are so cruel to
themselves and to others that they labour ceaselessly all on account of
money. This is true especially of the Jews, who are most avaricious.
"Observe the day of the Sabbath to sanctify it . . . that thy man-servant
and thy maid-servant may rest, even as thyself." This Commandment,
therefore, was given for all these reasons.

 

[sanctus]

HE FOURTH COMMANDMENT: "Honour thy father and thy mother"

Perfection for man consists in the love of God and of neighbour. Now, the
three Commandments which were written on the first tablet pertain to the
love of God; for the love of neighbour there were the seven Commandments on
the second tablet. But we must "love, not in word nor in tongue, but in
deed and in truth." For a man to love thus, he must do two things, namely,
avoid evil and do good. Certain of the Commandments prescribe good acts,
while others forbid evil deeds. And we must also know that to avoid evil is
in our power; but we are incapable of doing good to everyone. Thus, St.
Augustine says that we should love all, but we are not bound to do good to
all. But among those to whom we are bound to do good are those in some way
united to us. Thus, "if any man have not care of his own and especially of
those of his house, he hath denied the faith." Now, amongst all our
relatives there are none closer than our father and mother. "We ought to
love God first," says St. Ambrose, "then our father and mother." Hence, God
has given us the Commandment: "Honour thy father and thy mother."

The Philosopher also gives another reason for this honour to parents, in
that we cannot make an equal return to our parents for the great benefits
they have granted to us; and, therefore, an offended parent has the right
to send his son away, but the son has no such right. Parents, indeed, give
their children three things. The first is that they brought them into
being: "Honour thy father, and forget not the groanings of thy mother;
remember that thou hadst not been born but through them." Secondly, they
furnished nourishment and the support necessary for life. For a child comes
naked into the world, as Job relates (i. 24), but he is provided for by his
parents. The third is instruction: "We have had fathers of our flesh for
instructors." "Hast thou children? Instruct them."

Parents, therefore, should give instruction without delay to their
children, because "a young man according to his way, even when he is old
will not depart from it." And again: "It is good for a man when he hath
borne the yoke from his youth." Now, the instruction which Tobias gave
his son (Tob., iv) was this: to fear the Lord and to abstain from sin. This
is indeed contrary to those parents who approve of the misdeeds of their
children. Children, therefore, receive from their parents birth,
nourishment, and instruction.

WHAT CHILDREN OWE PARENTS

Now, because we owe our birth to our parents, we ought to honour them more
than any other superiors, because from such we receive only temporal
things: "He that feareth the Lord honoureth his parents, and will serve them
as his masters that brought him into the world. Honour thy father in work
and word and all patience, that a blessing may come upon thee from him."
And in doing this you shall also honor thyself, because "the glory of a man
is from honour of his father, and a father without honour is the disgrace of
his son."

Again, since we receive nourishment from our parents in our childhood, we
must support them in their old age: "Son, support the old age of thy
father, and grieve him not in his life. And if his understanding fail, have
patience with him; and despise him not when thou art in thy strength. . . .
Of what an evil fame is he that forsaketh his father! And he is cursed of
God that angereth his mother." For the humiliation of those who act
contrary to this, Cassiodorus relates how young storks, when the parents
have lost their feathers by approaching old age and are unable to find
suitable food, make the parent storks comfortable with their own feathers,
and bring back food for their worn-out bodies. Thus, by this affectionate
exchange the young ones repay the parents for what they received when they
were young."

 

[sanctus]

THE FIFTH COMMANDMENT: "Thou Shalt Not Kill."

THE FIFTH COMMANDMENT: "Thou Shalt Not Kill."

THE SIN OF KILLING

In the divine law which tells us we must love God and our neighbour, it is
commanded that we not only do good but also avoid evil. The greatest evil
that can be done to one's neighbour is to take his life. This is prohibited
in the Commandment: "Thou shalt not kill."

Killing of Animals Is Lawful.--In connection with this Commandment there
are three errors. Some have said that it is not permitted to kill even
brute animals. But this is false, because it is not a sin to use that which
is subordinate to the power of man. It is in the natural order that plants
be the nourishment of animals, certain animals nourish others, and all for
the nourishment of man: "Even the green herbs have I delivered them all to
you."The Philosopher says that hunting is like a just war. And St. Paul
says: "Whatsoever is sold in the shambles eat; asking no questions for
conscience' sake." Therefore, the sense of the Commandment is: "Thou shalt
not kill men."


Also, one kills another by word of mouth. This is done by giving
counsel to anyone against another by provocation, accusation, or
detraction: "The sons of men whose teeth are weapons and arrows, and their
tongue a sharp sword." And, by lending aid, as it is written: "My
son, walk not thou with them . . . for their feet run to evil, and they
make haste to shed blood." And yes, by consent: "They are worthy of
death, not only they that do them, but they also that consent to them that
do them." Lastly, one kills another by giving a partial consent when the
act could be completely prevented: "Deliver them that are led to death;"
or, if one can prevent it, yet does not do so through negligence or
avarice. Thus, St. Ambrose says: "Give food to him that is dying of hunger;
if you do not, you are his murderer."

We have already considered the killing of the body, but some kill the soul
also by drawing it away from the life of grace, namely, by inducing it to
commit mortal sin: "He was a murderer from the beginning," that is, in so
far as he drew men into sin. Others, however, slay both body and soul. This
is possible in two ways: first, by the murder of one with child, whereby
the child is killed both in body and soul; and, secondly, by commiting
suicide.

 

[sanctus]

THE SIXTH COMMANDMENT: "Thou Shalt Not Commit Adultery."

THE SIXTH COMMANDMENT: "Thou Shalt Not Commit Adultery."

After the prohibition of murder, adultery is forbidden. This is fitting,
since husband and wife are as one body. "They shall be," says the Lord,
"two in one flesh." Therefore, after an injury inflicted upon a man in his
own person, none is so grave as that which is inflicted upon a person with
whom one is joined.

Adultery is forbidden both to the wife and the husband. We shall first
consider the adultery of the wife, since in this seems to lie the greater
sin, for a wife who commits adultery is guilty of three grave sins, which
are implied in the following words: "So every woman that leaveth her
husband, . . . first, she hath been unfaithful to the law of the Most High;
and secondly, she hath offended against her husband; thirdly, she hath
fornicated in adultery, and hath gotten her children of another man."

First, therefore, she has sinned by lack of faith, since she is unfaithful
to the law wherein God has forbidden adultery. Moreover, she has spurned
the ordinance of God: "What therefore God has joined together, let no man
put asunder." And also she has sinned against the institution or
Sacrament. Because marriage is contracted before the eyes of the Church,
and thereupon God is called, as it were, to witness a bond of fidelity
which must be kept: "The Lord hath been witness between thee and the wife
of thy youth whom thou hast despised." Therefore, she has sinned against
the law of God, against a precept of the Church and against a Sacrament of
God.

Secondly, she sins by infidelity because she has betrayed her husband: "The
wife hath not power of her own body: but the husband." In fact, without
the consent of the husband she cannot observe chastity. If adultery is
committed, then, an act of treachery is perpetrated in that the wife gives
herself to another, just as if a servant gave himself to another master:
"She forsaketh the guide of her youth, and hath forgotten the covenant of
her God."

Thirdly, the adulteress commits the sin of theft in that she brings forth
children from a man not her husband; and this is a most grave theft in that
she expends her heredity upon children not her husband's.

Husbands, however, do not sin any less than wives, although they sometimes
may salve themselves to the contrary. This is clear for three reasons.
First, because of the equality which holds between husband and wife, for
"the husband also hath not power of his own body, but the wife."
Therefore, as far as the rights of matrimony are concerned, one cannot act
without the consent of the other. As an indication of this, God did not
form woman from the foot or from the head, but from the rib of the man.
Now, marriage was at no time a perfect state until the law of Christ came,
because the Jew could have many wives, but a wife could not have many
husbands; hence, equality did not exist.

The second reason is because strength is a special quality of the man,
while the passion proper to the woman is concupiscence: "Ye husbands,
likewise dwelling with them according to knowledge, giving honor to the
female as to the weaker vessel." Therefore, if you ask from your wife what
you do not keep yourself, then you are unfaithful. The third reason is from
the authority of the husband. For the husband is head of the wife, and as
it is said: "Women may not speak in the church, . . . if they would learn
anything, let them ask their husbands at home." The husband is the
teacher of his wife, and God, therefore, gave the Commandment to the
husband. Now, as regards fulfillment of their duties, a priest who fails is
more guilty than a layman, and a bishop more than a priest, because it is
especially incumbent upon them to teach others. In like manner, the husband
that commits adultery breaks faith by not obeying that which he ought

 

[sanctus]

THE SEVENTH COMMANDMENT: "Thou Shalt Not Steal."

THE SEVENTH COMMANDMENT: "Thou Shalt Not Steal."

The Lord specifically forbids injury to our neighbour in the Commandments.
Thus, "Thou shalt not kill" forbids us to injure our neighbour in his own
person; "Thou shalt not commit adultery" forbids injury to the person to
whom one is bound in marriage; and now the Commandment, "Thou shalt not
steal," forbids us to injure our neighbour in his goods. This Commandment
forbids any worldly goods whatsoever to be taken away wrongfully.

Theft is committed in a number of ways. First, by taking stealthily: "If
the goodman of the house knew at what hour the thief would come." This is
an act wholly blameworthy because it is a form of treachery. "Confusion . .
. is upon the thief."

Secondly, by taking with violence, and this is an even greater injury:
"They have violently robbed the fatherless." Among such that do such
things are wicked kings and rulers: "Her princes are in the midst of her as
roaring lions; her judges are evening wolves, they left nothing for the
morning." They act contrary to God's will who wishes a rule according to
justice: "By Me kings reign and lawgivers decree just things." Sometimes
they do such things stealthily and sometimes with violence: "Thy princes
are faithless companions of thieves, they all love bribes, they run after
rewards." At times they steal by enacting laws and enforcing them for
profit only: "Woe to them that make wicked laws." And St. Augustine says
that every wrongful usurpation is theft when he asks: "What are thrones but
forms of thievery?"

Thirdly, theft is committed by not paying wages that are due: "The wages of
him that hath been hired by thee shall not abide by thee until the
morning."This means that a man must pay every one his due, whether he be
prince, prelate, or cleric, etc.: "Render therefore to all men their dues.
Tribute, to whom tribute is due, custom, to whom custom."Hence, we are
bound to give a return to rulers who guard our safety.

The fourth kind of theft is fraud in buying and selling: "Thou shalt not
have divers weights in thy bag, a greater and a less." And again: "Do not
any unjust thing in judgment, in rule, in weight, or in measure." All
this is directed against the keepers of wine-shops who mix water with the
wine. Usury is also forbidden: "Who shall dwell in Thy tabernacle, or who
shall rest in Thy holy hill? . . . He that hath not put his money out to
usury."This is also against money-changers who commit many frauds, and
against the sellers of cloth and other goods.

Fifthly, theft is committed by those who buy promotions to positions of
temporal or spiritual honour. "The riches which he hath swallowed, he shall
vomit up, and God shall draw them out of his belly,"has reference to
temporal position. Thus, all tyrants who hold a kingdom or province or land
by force are thieves, and are held to restitution. Concerning spiritual
dignities: "Amen, amen, I say to you, he that entereth not by the door into
the sheepfold but climbeth up another way is a thief and a robber."
Therefore, they who commit simony are thieves.

 

[sanctus]

THE EIGHTH COMMANDMENT: "Thou Shalt Not Bear False Witness.."

THE EIGHTH COMMANDMENT: "Thou Shalt Not Bear False Witness Against Thy
Neighbour."

The Lord has forbidden anyone to injure his neighbour by deed; now he
forbids us to injure him by word. "Thou shalt not bear false witness
against thy neighbour." This may occur in two ways, either in a court of
justice or in ordinary conversation.

In the court of justice it may happen in three ways, according to the three
persons who may violate this Commandment in court. The first person is the
plaintiff who makes a false accusation: "Thou shalt not be a detractor nor
a whisperer among the people." And note well that it is not only wrong to
speak falsely, but also to conceal the truth: "If thy brother shall offend
against thee, go and rebuke him."
The second person is the witness who testifies by lying: "A false witness
shall not be unpunished." For this Commandment includes all the preceding
ones, inasmuch as the false witness may himself be the murderer or the
thief, etc. And such should be punished according to the law. "When after
most diligent inquisition, they shall find that the false witness hath told
a lie against his brother, they shall render to him as he meant to do to
his brother. . . . Thou shalt not pity him, but shalt require life for
life, eye for eye, tooth for tooth, hand for hand, foot for foot." And
again: "A man that beareth false witness against his neighbour is like a
dart and a sword and a sharp arrow." The third person is the judge who
sins by giving an unjust sentence: "Thou shalt not . . . judge unjustly.
Respect not the person of the poor, nor honour the countenance of the
mighty. But judge thy neighbour according to justice."

 

[sanctus]

THE NINTH COMMANDMENT: "Thou shalt Not Covet Thy Neighbour's

THE NINTH COMMANDMENT: "Thou shalt Not Covet Thy Neighbour's
Goods."

"Thou shalt not covet thy neighbour's goods." There is this difference
between the divine and the human laws that human law judges only deeds and
words, whereas the divine law judges also thoughts. The reason is because
human laws are made by men who see things only exteriorly, but the divine
law is from God, who sees both external things and the very interior of
men. "Thou art the God of my heart." And again: "Man seeth those things
that appear, but the Lord beholdeth the heart." Therefore, having
considered those Commandments which concern words and deeds, we now treat
of the Commandments about thoughts. For with God the intention is taken for
the deed, and thus the words, "Thou shalt not covet," mean to include not
only the taking by act, but also the intention to take. Therefore, it says:
"Thou shalt not even covet thy neighbour's goods." There are a number of
reasons for this.

The first reason for the Commandment is that man's desire has no limits,
because desire itself is boundless. But he who is wise will aim at some
particular end, for no one should have aimless desires: "A covetous man
shall not be satisfied with money." But the desires of man are never
satisfied, because the heart of man is made for God. Thus, says St.
Augustine: "Thou hast made us for Thee, O Lord, and our heart is restless
until it rests in Thee." Nothing, therefore, less than God can satisfy the
human heart: "Who satisfieth thy desire with good things."

The second reason is that covetousness destroys peace of heart, which is
indeed highly delightful. The covetous man is ever solicitous to acquire
what he lacks, and to hold that which he has: "The fullness of the rich
will not suffer him to sleep.""For where thy treasure is, there is thy
heart also."It was for this, says St. Gregory, that Christ compared
riches to thorns.

Thirdly, covetousness in a man of wealth renders his riches useless both to
himself and to others, because he desires only to hold on to them: "Riches
are not comely for a covetous man and a niggard." The fourth reason is
that it destroys the equality of justice: "Neither shalt thou take bribes,
which even blind the wise, and pervert the words of the just." And again:
"He that loveth gold shall not be justified." The fifth reason is that it
destroys the love of God and neighbour, for says St. Augustine: "The more
one loves, the less one covets," and also the more one covets, the less one
loves. "Nor despise thy dear brother for the sake of gold." And just as
"No man can serve two masters," so neither can he serve "God and mammon."

Finally, covetousness produces all kinds of wickedness. It is "the root of
all evil," says St. Paul, and when this root is implanted in the heart it
brings forth murder and theft and all kinds of evil. "They that will become
rich, fall into temptation, and into the snare of the devil, and into many
unprofitable and hurtful desires which drown men in destruction and
perdition. For the desire of money is the root of all evil." And note,
furthermore, that covetousness is a mortal sin when one covets one's
neighbour's goods without reason; and even if there be a reason, it is a
venial sin.

 

[sanctus]

TENTH COMMANDMENT: "Thou Shalt Not Covet Thy Neighbour's Wife."

THE TENTH COMMANDMENT: "Thou Shalt Not Covet Thy Neighbour's Wife."

St. John says in his first Epistle that "all that is in the world is the
concupiscence of the flesh, the concupiscence of the eyes, and the pride of
life." Now, all that is desirable is included in these three, two of which
are forbidden by the precept: "Thou shalt not covet thy neighbour's house."
Here "house," signifying height, refers to avarice, for "glory and wealth
shall be in his house." This means that he who desires the house, desires
honours and riches. And thus after the precept forbidding desire for the
house of one's neighbour comes the Commandment prohibiting concupiscence of
the flesh: "Thou shalt not covet thy neighbour's wife."

Because of the corruption which resulted from the Fall, none has been free
from concupiscence except Christ and the glorious Virgin. And wherever
there is concupiscence, there is either venial or mortal sin, provided that
it is allowed to dominate the reason. Hence the precept is not, let sin
not be; for it is written: "I know that there dwelleth not in me [that is
to say, in my flesh] that which is good."

First of all, sin rules in the flesh when, by giving consent to it,
concupiscence reigns in the heart. And, therefore, St. Paul adds "so as to
obey the lusts thereof" to the words: "Let not sin reign in your mortal
body." Accordingly the Lord says: "Whosoever shall look on a woman to lust
after her, hath already committed adultery with her in his heart." For
with God the intention is taken for the act.

Secondly, sin rules in the flesh when the concupiscence of our heart is
expressed in words: "Out of the abundance of the heart the mouth
speaketh." And again: "Let no evil speech proceed from your mouth."[10]
Therefore, one is not without sin who composes frivolous songs. Even the
philosophers so thought, and poets who wrote amatory verses were sent into
exile. Lastly, sin rules in the flesh when at the behest of desire the
members are made to serve iniquity: "As you have yielded your members to
serve uncleanness and iniquity unto iniquity."

 

[sanctus]

So excluding "grey areas", and there is no way to protect your child from an agressor other than to kill him, your saying it would be a sin?

AndyF

"Thou shalt not kill" does not provide us with exceptions.Presenting a hundred different "but what if's..." makes not one iota of difference to God.

Your proposed situation is certainly compelling, especially for parents, but it is a situation one cannot provide a rational answer for if one has not been in that situation.

One is either of Christ or not.There is no middle ground, despite the secular-humanist desire to believe otherwise. If in Christ, one is therefore compelled to follow His teachings, without exception.

 

[selfactivated]

That would be formed by societal habits, and it's intent isn't disrespect, but, it does dispose one to possible liberties later. In other words if one excuses himself an inch this time, does he have the will power to prevent himself from taking a foot later?!!:angel8:

AndyF

LOLLLLLL I dont think you got my sassy sarcasm but thats ok LOL If I say "God Damn it!" after I stubbed my to you best believe Im asking Pan to turn that table leg to saw dust!!! LOL BUT Pan sits there and giggles as he plays the flute salving the throbbing and helping my tears dry

 

[selfactivated]

Hi :

If it is required to steal to save your life or someone else's then it is justified.

AndyF

Personally my sweet Fae takes care of all my needs. The only rule I go by is "Do No Harm" Thats my only coven with myself not my Goddess/God.

 

[selfactivated]

You make a very good point.

Cases like these are the most difficult trial for the children and they need help through prayer. Something similar occured in my own family, but the girl placed it aside even though the torment still lingered, and now she expresses longing for her elderly father who passed on many years ago. In her charitable way I was taken in admiration of her when out of the blue she requested a mass be said for him and her mother; "...and mother" caught my attention. It occured to me that even though she could justifiably disconnect from him, she still saw them as one. This seemingly weak woman displayed a remarkable strength and will to remain in relation with her father, and it meant so much for her even though she had nothing to lose by just forgetting about him, even to keep it secret from her younger sibling males who would have immediatlely have direspected him. that is not to say that on occasion she doesn't display some bitterness, but now it is fleeting and she can quickly collect herself.

It is a misconception that there is no effect to the male members of the family in such a case. As role model the males find theselves shattered, and left without a foundation. All the mores they have been taught is taken in review and restudied. The effects are disasterous.

I myself was shocked when one day she confided in me after he had passed on, and that went to a feeling of coldness for a while. Then I came to reflect on the good he did, and that he was always a good provider and had many good traits. I can honestly say I miss him and would welcome him with open arms.

Personally, I don't know how victims can obtain consolation in such a disaster, but I imagine perserverance and giving oneself a timeout to reflect and bringing the problem to the Blessed Virgin through the Rosary is guaranteed to assist one greatly.

AndyF

In my life forgiveness is the key to healing not honour. I honour myself therefore I honour my Deities but I come first!

 

[AndyF]

"Thou shalt not kill" does not provide us with exceptions.Presenting a hundred different "but what if's..." makes not one iota of difference to God.

Your proposed situation is certainly compelling, especially for parents, but it is a situation one cannot provide a rational answer for if one has not been in that situation.

One is either of Christ or not.There is no middle ground, despite the secular-humanist desire to believe otherwise. If in Christ, one is therefore compelled to follow His teachings, without exception.

Interesting. From where do substantiate your claim.?

My hypothetical was "that situation" you state, presented casually here, and formally in C2263.

The teachings of Christ are a guide to be taken in consideration along with the tools God provided us for every situation that is met. In every situation we consider intent and motive, and at certain times God grants man dispensation from the strict rule. Along with the decalogue, the tools of conscience,reason and intuition is provided to aid us in formulating a decision.

In this spirit, the Church sets clearly it's guidlines in this matter.

--------------------------------------

C2258:You shall not kill.54

You have heard that it was said to the men of old, "You shall not kill: and whoever kills shall be liable to judgment." But I say to you that every one who is angry with his brother shall be liable to judgment.55

C2261: Scripture specifies the prohibition contained in the fifth commandment: "Do not slay the innocent and the righteous."61 The deliberate murder of an innocent person is gravely contrary to the dignity of the human being, to the golden rule, and to the holiness of the Creator. The law forbidding it is universally valid: it obliges each and everyone, always and everywhere.382:

C2262: In the Sermon on the Mount, the Lord recalls the commandment, "You shall not kill,"62 and adds to it the proscription of anger, hatred, and vengeance.

Legitimate defense

C2263 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

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:

If a man in self-defense uses more than necessary violence, it will be unlawful: whereas if he repels force with moderation, his defense will be lawful. . . . Nor is it necessary for salvation that a man omit the act of moderate self-defense to avoid killing the other man, since one is bound to take more care of one's own life than of another's.66

C2265 Legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others...

....more available at http://www.scborromeo.org/ccc/p3s2c2a5.htm

---------------------------------------------

Late Card. F.J. Sheen: Radio Replies Vol 1

Q1561 "God says "Though shalt not kill". How can my country send me forth to kill."

A: "Thou shalt not kill" means without just cause. For example, if a thief is on the point of shooting me, I may kill him first if possible, provided
I know that my merely wounding him (mine:reason?) is not likely to save my life. Therefore I am allowed to kill an unjust aggressor....... etc.


Thanks for the post.

AndyF

 

[AndyF]

In my life forgiveness is the key to healing not honour. I honour myself therefore I honour my Deities but I come first!

Through your ability to forgive and obtain healing from it, you are truly blessed. :angel8:

AndyF

 

[AndyF]

That's BS..thou shalt not steal does not have grey areas. A sin is always a sin, regardless of the circumstances.

Actually, I think I may have made myself unclear, and I should have been more specific. If you are taking food from another WHO CLEARLY CAN AFFORD TO DO WITHOUT IT to sustain your life or the life of another who cannot do it himself, it would be justified.

But this is a prime example of context and circumstance, and as I implied elsewhere, it depends on the specific situation to determine if the dispensation is allowed.

AndyF

 

[mapleleafgirl]

THE TENTH COMMANDMENT: "Thou Shalt Not Covet Thy Neighbour's Wife."

St. John says in his first Epistle that "all that is in the world is the
concupiscence of the flesh, the concupiscence of the eyes, and the pride of
life." y."

hey thanks sanctus. i thought you had forgotten. im gonna read this tonight and make comments if anything comes up to me about them.

 

[mapleleafgirl]

Actually, I think I may have made myself unclear, and I should have been more specific. If you are taking food from another WHO CLEARLY CAN AFFORD TO DO WITHOUT IT to sustain your life or the life of another who cannot do it himself, it would be justified.

But this is a prime example of context and circumstance, and as I implied elsewhere, it depends on the specific situation to determine if the dispensation is allowed.

AndyF

that dosent make sense. if god says it is wrong to do something it cant be right sometimes. that isnt even logical

 

[AndyF]

.....if God says it is wrong to do something it cant be right sometimes...

Your right, God made this rule because there are definite occasions where it is wrong..sometimes. For instance, if it's based on the motive of selfishness such as in the case where a person simply wants to horde food or goods and have it all, or simply out of spite to get even.

We see prime examples of this today in third world countries where charitable food stuffs are stolen from the needy by renegade groups, and traded for arms to torment these very people.

AndyF