Roman Catechism, Part III, The First Commandment : Mighty

Mighty

But both the carnal and the spiritual should be spurred on, especially by two considerations which are contained in this concluding clause, and are highly calculated to enforce obedience to the divine law.

The one is that God is called the strong. That appellation needs to be fully expounded; because the flesh, unappalled by the terrors of the divine menaces, frequently indulges in the foolish expectation of escaping, in one way or another, God's wrath and threatened punishment. But when one is deeply impressed with the conviction that God is the strong, he will exclaim with the great David: Whither shall I go from thy spirit? or whither shall I pee from thy face?

The flesh, also, distrusting the promises of God, sometimes magnifies the power of the enemy to such an extent, as to believe itself unable to withstand his assaults; while, on the contrary, a firm and unshaken faith, which wavers not, but relies confidently on the strength and power of God, animates and confirms man. For it says: The Lord is my light and my salvation; whom shall I fear?


Roman Catechism, Part III, The First Commandment : Jealous

Jealous

The second spur is the jealousy of God. Man is sometimes tempted to think that God takes no interest in human affairs, and does not even care whether we observe or neglect His law. This error is the source of the great disorders of life. But when we believe that God is a jealous God, the thought easily keeps us within the limits of our duty.

The jealousy attributed to God does not, however, imply disturbance of mind; it is that divine love and charity by which God will suffer no human creature to be unfaithful to Him with impunity, and which destroys all those who are disloyal to Him. The jealousy of God, therefore, is the most tranquil and impartial justice, which repudiates as an adulteress the soul corrupted by. erroneous opinions and criminal passions.

This jealousy of God, since it shows His boundless and incomprehensible goodness towards us, we find most sweet and pleasant. Among men there is no love more ardent, no greater or more intimate tie, than that of those who are united by marriage. Hence when God frequently compares Himself to a spouse or husband and calls Himself a jealous God, He shows the excess of His love towards us.


Roman Catechism, Part III, The First Commandment : Zeal In The Service Of God

Zeal In The Service Of God

The pastor, therefore, should here teach that men should be so warmly interested in promoting the worship and honour of God as to be said rather to be jealous of Him than to love Him, in imitation of Him who says of Himself: With zeal have I been zealous for the Lord God of hosts, or rather of Christ Himself, who says: The zeal of thy house hath eaten me up.


Roman Catechism, Part III, The First Commandment : "Visiting The Iniquity," Etc.

"Visiting The Iniquity," Etc.

Concerning the threat contained in this Commandment it should be explained that God will not suffer sinners to go unpunished, but will chastise them as a father, or punish them with the rigour and severity of a judge. This was elsewhere explained by Moses when he said: Thou shalt know that the Lord thy God is a strong and faithful God, keeping his covenant and mercy to them that love him, and to them that keep his commandments, unto a thousand generations; and repaying forthwith them that hate him. You will not, says Josue, be able to serve the Lord; for he is a holy God, and mighty and jealous, and will not forgive your wickedness and sins. If you leave the Lord and serve strange gods, he will turn and will afflict you, and will destroy you.

The faithful are also to be taught that the punishments here threatened await the third and fourth generation of the impious and wicked; not that the children are always chastised for the sins of their ancestors, but that while these and their children may go unpunished, their posterity shall not all escape the wrath and vengeance of the Almighty. This happened in the case of King Josias. God had spared him for his singular piety, and allowed him to be gathered to the tomb of his fathers in peace, that his eyes might not behold the evils of the times that were to befall Juda and Jerusalem, on account of the wickedness of his grandfather Manasses; yet, after his death the divine vengeance so overtook his posterity that even the children of Josias were not spared.

How the words of this Commandment are not at variance with the statement of the Prophet: The soul that sins shall die, is clearly shown by the authority of St. Gregory, supported by the testimony of all the ancient Fathers. Whoever, he says, follows the bad example of a wicked father is also bound by his sins; but he who does not follow the example of his father, shall not at all suffer for the sins of the father Hence it follows that a wicked son, who dreads not to add his own malice to the vices of his father, by which he knows the divine wrath to have been excited, pays the penalty not only of his own sins, but also of those of his father. It is just that he who dreads not to walk in the footsteps of a wicked father, in presence of a rigorous judge, should be compelled in the present life to expiate the crimes of his wicked parent.


Roman Catechism, Part III, The First Commandment : "And Showing Mercy, Etc.

"And Showing Mercy, Etc.

The pastor should next observe that the goodness and mercy of God far exceed His justice. He is angry to the third and fourth generation; but He bestows His mercy on thousands.


Roman Catechism, Part III, The First Commandment : "Of Them That Hate Me"

"Of Them That Hate Me"

The words of them that hate me display the grievousness of sin. What more wicked, what more detestable than to hate God, the supreme goodness and sovereign truth? This, however, is the crime of all sinners; for as he that hath God's commandments and keepeth them, loveth God, so he who despises His law and violates His Commandments, is justly said to hate God.


Roman Catechism, Part III, The First Commandment : Of Them That Love Me

Of Them That Love Me

The concluding words: And to them that love me, point out the manner and motive of observing the law. Those who obey the law of God must needs be influenced in its observance by the same love and charity which they bear to God, a principle which should be brought to mind in the instructions on all the other Commandments.


Roman Catechism, Part III, The Second Commandment : Why This Commandment Is Distinct From The First

THE SECOND COMMANDMENT: " Thou shalt not take the name of the lord thy god in vain "

The second Commandment of the divine law is necessarily comprised in the first, which commands us to worship God in piety and holiness For he who requires that honour be paid him, also requires that he be spoken of with reverence, and must forbid the contrary, as is clearly shown by these words of the Lord in Malachy: The son honoureth the father and the servant his master if then I be a father, where is my honour?

However, on account of the importance of the obligation, God wished to make the law, which commands His own divine and most holy name to be honoured, a distinct Commandment, expressed in the clearest and simplest terms.


Roman Catechism, Part III, The Second Commandment : Importance Of Instruction On This Commandment

The above observation should strongly convince the pastor that on this point it is not enough to speak in general terms; that the importance of the subject is such as to require it to be dwelt upon at considerable length, and to be explained to the faithful in all its bearings with distinctness, clearness and accuracy.

This diligence cannot be deemed superfluous, since there are not wanting those who are so blinded by the darkness of error as not to dread to blaspheme His name, whom the Angels glorify Men are not deterred by the Commandment laid down from shamelessly and daringly outraging Him divine Majesty every day, or rather every hour and moment of the day Who is ignorant that every assertion is accompanied with an oath and teems with curses and imprecations? To such lengths has this impiety been carried, that there is scarcely anyone who buys, or sells, or transacts business of any sort, without having recourse to swearing, and who, even in matters the most unimportant and trivial, does not profane the most holy name of God thousands of times.

It therefore becomes more imperative on the pastor not to neglect, carefully and frequently, to admonish the faithful how grievous and detestable is this crime.


Roman Catechism, Part III, The Second Commandment : Positive Part of this Commandment

Positive Part of this Commandment

But in the exposition of this Commandment it should first be shown that besides a negative, it also contains a positive precept, commanding the performance of a duty To each of these a separate explanation should be given; and for the sake of easier exposition what the Commandment requires should be first set forth, and then what it forbids It commands us to honour the name of God, and to swear by it with reverence It prohibits us to contemn the divine name, to take it in vain, or swear by it falsely, unnecessarily or rashly.

In the part which commands us to honour the name of God, the command, as the pastor should show the faithful, is not directed to the letters or syllables of which that name is composed, or in any respect to the mere name; but to the meaning of a word used to express the Omnipotent and Eternal Majesty of the Godhead, Trinity in Unity Hence we easily infer the superstition of those among the Jews who, while they hesitated not to write, dared not to pronounce the name of God, as if the divine power consisted in the four letters, and not in the signification.

Although this Commandment uses the singular number, Thou shalt not take the name of God, this is not to be understood to refer to any one name, but to every name by which God is generally designated For He is called by many names, such as the Lord, the Almighty, the Lord of hosts, the King of kings, the Strong, and by others of similar nature, which we meet in Scripture and which are all entitled to the same and equal veneration


Roman Catechism, Part III, The Second Commandment : Various Ways Of Honouring God's Name

Various Ways Of Honouring God's Name

It should next be taught how due honour is to be given to the name of God Christians, whose tongues should constantly celebrate the divine praises, are not to be ignorant of a matter so important, indeed, most necessary to salvation The name of God may be honoured in a variety of ways; but all may be reduced to those that follow.


Roman Catechism, Part III, The Second Commandment : Public Profession Of Faith

Public Profession Of Faith

In the first place, God's name is honoured when we publicly and confidently confess Him to be our Lord and our God; and when we acknowledge and also proclaim Christ to be the author of our salvation.


Roman Catechism, Part III, The Second Commandment : Respect For The Word Of God

Respect For The Word Of God

(It is also honoured) when we pay a religious attention to the word of God, which announces to us His will; make it the subject of our constant meditation; and strive by reading or hearing it, according to our respective capacities and conditions of life, to become acquainted with it.


Roman Catechism, Part III, The Second Commandment : Praise And Thanksgiving

Praise And Thanksgiving

Again, we honour and venerate the name of God, when, from a sense of religious duty, we celebrate His praises, and under all circumstances, whether prosperous or adverse, return Him unbounded thanks Thus spoke the Prophet Bless the Lord, O my soul, and never forget all he hath done for thee. Among the Psalms of David there are many, in which, animated with singular piety towards God, he chants in sweetest strains the divine praises There is also the example of the admirable patience of Job, who, when visited with the heaviest and most appalling calamities, never ceased, with lofty and unconquered soul, to give praise to God When, therefore, we labour under affliction of mind or body, when oppressed by misery and misfortune, let us instantly direct all our thoughts, and all the powers of our souls, to the praises of God, saying with Job Blessed be the name of the Lord.


Roman Catechism, Part III, The Second Commandment : Prayer

Prayer

The name of God is not less honoured when we confidently invoke His assistance, either to relieve us from our afflictions, or to give us constancy and strength to endure them with fortitude This is in accordance with the Lord's own wishes Call upon me, He says, in the day of trouble: I will deliver thee, and thou shalt glorify me. We have illustrious examples of such supplications in many passages of Scripture, and especially in the sixteenth, fortythird, and one hundred and eighteenth Psalms.


Roman Catechism, Part III, The Second Commandment : Oaths

Oaths

Finally, we honour the name of God when we solemnly call upon Him to witness the truth of what we assert This mode of honouring God's name differs much from those already enumerated Those means are in their own nature so good, so desirable, that our days and nights could not be more happily or more holily spent than in such practices of piety I will bless the Lord at all times, says David, his praise shall be always in my mouth. On the other hand, although oaths are in themselves good, their frequent use is by no means praiseworthy.

The reason of this difference is that oaths have been instituted only as remedies to human frailty, and a necessary means of establishing the truth of what we assert As it is inexpedient to have recourse to medicine unless, when it becomes necessary, and as its frequent use is harmful; so with regard to oaths, it is not profitable to have recourse to them, unless there is a weighty and just cause; and frequent recurrence to them, far from being advantageous, is on the contrary highly prejudicial Hence the excellent observation of St Chrysostom Oaths were introduced among men, not at the beginning of the world, but long after; when vice had spread far and wide over the earth; when all things were disturbed and universal confusion reigned out; when, to complete human depravity, almost all mankind debased the dignity of their nature by the degrading service of idols. Then at length it was that the custom of oaths was introduced. For the perfidy and wickedness of men was so great that it was with difficulty that anyone could be induced to credit the assertion of another, and they began to call on God as a witness.


Roman Catechism, Part III, The Second Commandment : Meaning Of An Oath

Meaning Of An Oath

Since in explaining this part of the Commandment the chief object is to teach the faithful how to render an oath reverential and holy, it is first to be observed, that to swear, whatever the form of words may be, is nothing else than to call God to witness; thus to say, God is witness, and By God, mean one and the same thing.

To swear by creatures, such as the holy Gospels, the cross, the names or relics of the Saints, and so on, in order to prove our statements, is also to take an oath Of themselves, it is true, such objects give no weight or authority to an oath; it is God Himself who does this, whose divine majesty shines forth in them Hence to swear by the Gospel is to swear by God Himself, whose truth is contained and revealed in the Gospel (This holds equally true with regard to those who swear) by the Saints, who are the temples of God, who believed the truth of His Gospel, were faithful in its observance, and spread it far and wide among the nations and peoples.

This is also true of oaths uttered by way of execration, such as that of St Paul I call God to witness upon my soul. By this form of oath one submits himself to God's judgment, who is the avenger of falsehood We do not, however, deny that some of these forms may be used without constituting an oath; but even in such cases it will be found useful to observe what has been said with regard to an oath, and to conform exactly to the same rule and standard.


Roman Catechism, Part III, The Second Commandment : Oaths Are Affirmatory And Promissory

Oaths Are Affirmatory And Promissory

Oaths are of two kinds The first is an affirmatory oath, and is taken when we religiously affirm anything, past or present. Such was the affirmation of the Apostle in his Epistle to the Galatians: Behold, before God, I lie not. The second kind, to which comminations may be reduced, is called promissory It looks to the future, and is taken when we promise and affirm for certain that such or such a thing will be done Such was the oath of David, who, swearing by the Lord his God, promised to Bethsabee his wife that her son Solomon should be heir to his kingdom and successor to his throne.


Roman Catechism, Part III, The Second Commandment : Conditions Of A Lawful Oath

Conditions Of A Lawful Oath

Although to constitute an oath it is sufficient to call God to witness, yet to constitute a holy and just oath many other conditions are required, which should be carefully explained These, as St Jerome observes, are briefly enumerated in the words of Jeremias Thou shalt swear: as the Lord liveth, in truth and in judgment and in justice, words which briefly sum up all the conditions that constitute the perfection of an oath, namely, truth, judgment, justice.


Roman Catechism, Part III, The Second Commandment : First Condition: Truth

First Condition: Truth

Truth, then, holds the first place in an oath What is asserted must be true and he who swears must believe what he swears to be true, being influenced not by rash judgment or mere conjecture, but by solid reasons.

Truth is a condition not less necessary in a promissory than in an affirmatory oath He who promises must be disposed to perform and fulfil his promise at the appointed time As no conscientious man will promise to do what he considers opposed to the most holy Commandments and will of God; so, having promised and sworn to do what is lawful, he will never fail to adhere to his engagement, unless, perhaps by a change of circumstances it should happen that, if he wished to keep faith and observe his promises, he must incur the displeasure and enmity of God That truth is necessary to an oath David also declares in these words: He that sweareth to his neighbour, and deceiveth not.


Roman Catechism, Part III, The Second Commandment : Second Condition: Judgment

Second Condition: Judgment

The second condition of an oath is judgment. An oath is not to be taken rashly and inconsiderately, but after deliberation and reflection. When about to take an oath, therefore, one should first consider whether he is obliged to take it, and should weigh well the whole case, reflecting whether it seems to call for an oath. Many other circumstances of time, place, etc., are also to be taken into consideration; and one should not be influenced by love or hatred, or any other passion, but by the nature and necessity of the case.

Unless this careful consideration and reflection precede, an oath must be rash and hasty; and of this character are the irreligious affirmations of those, who, on the most unimportant and trifling occasions, swear without thought or reason from the influence of bad habit alone. This we see practiced daily everywhere among buyers and sellers. The latter, to sell at the highest price, the former to purchase at the cheapest rate, make no scruple to strengthen with an oath their praise or dispraise of the goods on sale.

Since, therefore, judgment and prudence are necessary, and since children are not able, on account of their tender years, to understand and judge accurately, Pope St. Cornelius decreed that an oath should not be administered to children before puberty, that is, before their fourteenth year.


Roman Catechism, Part III, The Second Commandment : Third Condition: Justice

Third Condition: Justice

The last condition (of an oath) is justice, which is especially requisite in promissory oaths. Hence, if a person swear to do what is unjust or unlawful, he sins by taking the oath, and adds sin to sin by executing his promise. Of this the Gospel supplies an example. King Herod, bound by a rash oath, gave to a dancing girl the head of John the Baptist as a reward for her dancing. Such was also the oath taken by the Jews, who, as we read in the Acts of the Apostles, bound themselves by oath not to eat, until they had killed Paul.


Roman Catechism, Part III, The Second Commandment : Lawfulness Of Oaths

Lawfulness Of Oaths

These explanations having been given, there can be no doubt that they who observe the above conditions and who guard their oaths with these qualities as with bulwarks, may swear with a safe conscience.

This is easily established by many proofs. For the law of God, which is pure and holy, commands: Thou shalt fear the Lord thy God, and shalt serve him only, and thou shalt swear by his name. All they, writes David, shall be praised that swear by him.

The Scriptures also inform us that the most holy Apostles, the lights of the Church, sometimes made use of oaths, as appears from the Epistles of the Apostle.

Even the Angels sometimes swear. The angel, writes St. John in the Apocalypse, swore by him who lives for ever.

Nay, God Himself, the Lord of Angels, swears, and, as we read in many passages of the Old Testament, has confirmed His. promises with an oath. This He did to Abraham and to David. Of the oath sworn by God David says: The Lord hath sworn, and he will not repent: thou art a priest for ever according to the order of Melchisedech.

In fact, if we consider the whole matter attentively, and examine the origin and purpose of an oath, it can be no difficult matter to explain the reasons why it is a laudable act.

An oath has its origin in faith, by which men believe God to be the author of all truth, who can never deceive others nor be deceived, to whose eyes all things are naked and open, who, in fine, superintends all human affairs with an admirable providence, and governs the world. Filled with this faith we appeal to God as a witness of the truth, as a witness whom it would be wicked and impious to distrust.

With regard to the end of an oath, its scope and intent is to establish the justice and innocence of man, and to terminate disputes and contests. This is the doctrine of the Apostle in his Epistle to the Hebrews.


Roman Catechism, Part III, The Second Commandment : An Objection Against Oaths

An Objection Against Oaths

Nor does this doctrine at all clash with these words of the Redeemer, recorded in St. Matthew: You have heard that it was said to them of old: "Thou shalt not foreswear thyself, but thou shalt perform thy oaths to the Lord"; but I say to you not to swear at all; neither by heaven, for it is the throne of God; neither by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great king; neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your speech be "yea, yea"; "no, no"; and that which is over and above these is of evil.

It cannot be asserted that these words condemn oaths universally and under all circumstances, since we have already seen that the Apostles and our Lord Himself made frequent use of them. The object of our Lord was rather to reprove the perverse opinion of the Jews, who had persuaded themselves that the only thing to be avoided in an oath was a lie. Hence in matters the most trivial and unimportant they did not hesitate to make frequent use of oaths, and to exact them from others. This practice the Redeemer condemns and reprobates, and teaches that an oath is never to be taken unless necessity require it. For oaths have been instituted on account of human frailty. They are really the outcome of evil, being a sign either of the inconstancy of him who takes them, or of the obstinacy of him who refuses to believe without them. However, an oath can be justified by necessity.

When our Lord says: Let your speech be "yea, yea"; "no, no," He evidently forbids the habit of swearing in familiar conversation and on trivial matters. He therefore admonishes us particularly against being too ready and willing to swear; and this should be carefully explained and impressed on the minds of the faithful. That countless evils grow out of the unrestrained habit of swearing is proved by the evidence of Scripture, and the testimony of the most holy Fathers. Thus we read in Ecclesiasticus: Let not thy mouth be accustomed to swearing, for in it there are many falls; and again: A man that sweareth much shall be filled with iniquity, and a scourge shall not depart from his house. In the works of St. Basil and St. Augustine against lying, much more can be found on this subject.


Roman Catechism, Part III, The Second Commandment : Negative Part of this Commandment

Negative Part of this Commandment

So far we have considered what this Commandment requires. It now remains to speak of what it prohibits; namely, to take the name of God in vain. It is clear that he who swears rashly and without deliberation commits a grave sin. That this is a most serious sin is declared by the words: Thou shalt not take the name of thy God in vain, which seem to assign the reason why this crime is so wicked and heinous; namely, that it derogates from the majesty of Him whom we profess to recognise as our Lord and our God. This Commandment, therefore, forbids to swear falsely, because he who does not shrink from so great a crime as to appeal to God to witness falsehood, offers a grievous Injury to God, charging Him either with ignorance, as though the truth of any matter could be unknown to Him, or with malice and dishonesty, as though God could bear testimony to falsehood.


Roman Catechism, Part III, The Second Commandment : Various Ways In Which Cod's Name Is Dishonoured: False Oaths

Among false swearers are to be numbered not only those who affirm as true what they know to be false, but also those who swear to what is really true, believing it to be false. For since the essence of a lie consists in speaking contrary to one's belief and conviction, these persons are evidently guilty of a lie, and of perjury.

On the same principle, he who swears to that which he thinks to be true, but which is really false, also incurs the guilt of perjury, unless he has used proper care and diligence to arrive at a full knowledge of the matter. Although heswears according to his belief, he nevertheless sins against this Commandment.

Again, he who binds himself by oath to the performance of anything, not intending to fulfil his promise, or, having had the intention, neglect its performance, guilty of the same sin. This equally applies to those who, having bound themselves to God by vow, neglect its fulfilment.


Roman Catechism, Part III, The Second Commandment : Unjust Oaths

Unjust Oaths

This Commandment is also violated, if justice, which is one of the three conditions of an oath, be wanting. Hence he who swears to commit a mortal sin, for example, to perpetrate murder, violates this Commandment, even though he speak seriously and from his heart, and his oath possess what we before pointed out as the first condition of every oath, that is, truth.

To these are to be added oaths sworn through a sort of contempt, such as an oath not to observe the Evangelical counsels, such as celibacy and poverty. None, it is true, are obliged to embrace these divine counsels, but by swearing not to observe them, one contemns and despises them.


Roman Catechism, Part III, The Second Commandment : Rash Oaths

Rash Oaths

This Commandment is also sinned against, and judgment is violated when one swears to what is true and what he believes to be true if his motives are light conjectures and farfetched reasons. For, notwithstanding its truth, such an oath is not unmixed with a sort of falsehood, seeing that he who swears with such indifference exposes himself to extreme danger of perjury.


Roman Catechism, Part III, The Second Commandment : Oaths By False Gods

Oaths By False Gods

To swear by false gods is likewise to swear falsely. What more opposed to truth than to appeal to lying and false deities as to the true God?


Roman Catechism, Part III, The Second Commandment : Irreverent Speech

Irreverent Speech

Scripture when it prohibits perjury, says: Thou shalt not profane the name of thy God, thereby forbidding all irreverence towards all other things to which, in accordance with this Commandment, reverence is due. Of this nature is the Word of God, the majesty of which has been revered not only by the pious, but also sometimes by the impious, as is narrated in Judges of Eglon, King of the Moabites.

But he who, to support heresy and the teaching of the wicked. distorts the Sacred Scriptures from their genuine and true meaning, is guilty of the greatest injury to the Word of God; and against this crime we are warned by these words of the Prince of the Apostles: There are certain things hard to be understood. which the unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction.

It is also a foul and shameful contamination of the Scripture, that wicked men pervert the words and sentences which it contains, and which should be honoured with all reverence, turning them to profane purposes, such as scurrility, fable, vanity, flattery, detraction, divination, satire and the like crimes which the Council of Trent commands to be severely punished.


Roman Catechism, Part III, The Second Commandment : Neglect Of Prayer

Neglect Of Prayer

In the next place, as they honour God who, in their affliction implore His help, so they, who do not invoke His aid, deny Him due honour; and these David rebukes when he says: They have not called upon the Lord, they trembled for fear where there was no fear.


Roman Catechism, Part III, The Second Commandment : Blasphemy

Blasphemy

Still more enormous is the guilt of those who, with impure and defiled lips, dare to curse or blaspheme the holy name of Godthat name which is to be blessed and praised above measure by all creatures, or even the names of the Saints who reign with Him in glory.' So atrocious and horrible is this crime that the Sacred Scriptures, sometimes when speaking of blasphemy use the word blessing.


Roman Catechism, Part III, The Second Commandment : Sanction of this Commandment

Sanction of this Commandment

As, however, the dread of punishment has often a powerful effect in checking the tendency to sin, the pastor, in order the more effectively to move the minds of men and the more easily to induce to an observance of this Commandment, should diligently explain the remaining words, which are, as it were, its appendix: For the Lord will not hold him guiltless that shall take the name of the Lord his God in vain.

In the first place (the pastor) should teach that with very good reason has God joined threats to this Commandment. From this is understood both the grievousness of sin and the goodness of God toward us, since far from rejoicing in man's destruction, He deters us by these salutary threats from incurring His anger, doubtless in order that we may experience His kindness rather than His wrath. The pastor should urge and insist on this consideration with greatest earnestness. in order that the faithful may be made sensible of the grievousness of the crime, may detest it still more, and may employ increased care and caution to avoid its commission.

He should also observe how prone men are to this sin, since it was not sufficient to give the command, but also necessary to accompany it with threats. The advantages to be derived from this thought are indeed incredible; for as nothing is more injurious than a listless security, so the knowledge of our own weakness is most profitable.

He should next show that God has appointed no particular punishment. The threat is general; it declares that whoever is guilty of this crime shall not escape unpunished. The various chastisements, therefore, with which we are every day visited, should warn us against this sin. It is easy to conjecture that men are afflicted with heavy calamities because they violate this Commandment; and if these things are called to their attention, it is likely that they will be more careful for the future.

Deterred, therefore, by a holy dread, the faithful should use every exertion to avoid this sin. If for every idle word that men shall speak, they shall render an account on the day of judgment, what shall we say of those heinous crimes which involve great contempt of the divine name?


Roman Catechism, Part III, The Third Commandment : Reasons For This Commandment

Reasons For This Commandment

THE THIRD COMMANDMENT: " Remember that thou keep holy the sabbath day. Six days shalt thou labour, and do all thy works; but on the seventh day is the sabbath of the lord thy god; thou shalt do no work on it, neither thou nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy beast, nor the stranger that is within thy gates. For in six days the lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day; wherefore the lord blessed the seventh day and sanctified it ."

This Commandment of the Law rightly and in due order prescribes the external worship which we owe to God; for it is, as it were, a consequence of the preceding Commandment. For if we sincerely and devoutly worship God, guided by the faith and hope we have in Him, we cannot but honour Him with external worship and thanksgiving. Now since we cannot easily discharge these duties while occupied in worldly affairs, a certain fixed time has been set aside so that it may be conveniently performed.


Roman Catechism, Part III, The Third Commandment : Importance Of Instruction On This Commandment

The observance of this Commandment is attended with wondrous fruit and advantage. Hence it is of the highest importance for the pastor to use the utmost diligence in its exposition. The word Remembers with which the Commandment commences, must animate him to zeal in this matter; for if the faithful are bound to remember this Commandment, it becomes the duty of the pastor to recall it frequently to their minds in exhortation and instruction.

The importance of its observance for the faithful may be inferred from the consideration that those who carefully comply with it are more easily induced to keep all the other Commandments. For among the other works which are necessary on holydays, the faithful are bound to assemble in the church to hear the Word of God. When they have thus learned the divine justifications, they will be disposed to observe, with their whole heart, the law of the Lord. Hence the sanctification and observance of the Sabbath is very often commanded in Scripture, as may be seen in Exodus, Leviticus, Deuteronomy, and in the prophecies of Isaias, Jeremias," and Ezechiel, all of which contain this precept on the observance of the Sabbath.

Rulers and magistrates should be admonished and exhorted to lend the sanction and support of their authority to the pastors of the Church, particularly in upholding and extending the worship of God, and in commanding obedience to the injunctions of the priests.


Roman Catechism, Part III, The Third Commandment : How The Third Differs From The Other Commandments

With regard to the exposition of this Commandment, the faithful are carefully to be taught how it agrees with, and how it differs from the others, in order that they may understand why we observe and keep holy not Saturday but Sunday.

The point of difference is evident. The other Commandments of the Decalogue are precepts of the natural law, obligatory at all times and unalterable. Hence, after the abrogation of the Law of Moses, all the Commandments contained in the two tables are observed by Christians, not indeed because their observance is commanded by Moses, but because they are in conformity with nature which dictates obedience to them.

This Commandment about the observance of the Sabbath, on the other hand, considered as to the time appointed for its fulfilment, is not fixed and unalterable, but susceptible of change, and belongs not to the moral, but the ceremonial law. Neither is it a principle of the natural law; we are not instructed by nature to give external worship to God on that day, rather than on any other. And in fact the Sabbath was kept holy only from the time of the liberation of the people of Israel from the bondage of Pharaoh. The observance of the Sabbath was to be abrogated at the same time as the other Hebrew rites and ceremonies, that is, at the death of Christ. Having been, as it were, images which foreshadowed the light and the truth, these ceremonies were to disappear at the coming of that light and truth, which is Jesus Christ. Hence St. Paul, in his Epistle to the Galatians, when reproving the observers of the Mosaic rites, says: You observe days and months and times and years; I am afraid of you lest perhaps I have laboured in vain amongst you. And he writes to the same effect to the Colossians.

So much regarding the difference (between this and the other Commandments) .


Roman Catechism, Part III, The Third Commandment : How The Third Is Like The Other Commandments

This Commandment is like the others, not in so far as it is a precept of the ceremonial law, but only as it is a natural and moral precept. The worship of God and the practice of religion, which it comprises, have the natural law for their basis. Nature prompts us to give some time to the worship of God. This is demonstrated by the fact that we find among all nations public festivals consecrated to the solemnities of religion and divine worship.

As nature requires some time to be given to necessary functions of the body, to sleep, repose and the like, so she also requires that some time be devoted to the mind, to refresh itself by the contemplation of God. Hence, since some time should be devoted to the worship of the Deity and to the practice of religion, this (Commandment) doubtless forms part of the moral law.


Roman Catechism, Part III, The Third Commandment : The Jewish Sabbath Changed To Sunday By The Apostles

The Apostles therefore resolved to consecrate the first day of the week to the divine worship, and called it the Lord's day. St. John in the Apocalypse makes mention of the Lord's day; and the Apostle commands collections to be made on the first day of the week, that is, according to the interpretation of St. Chrysostom, on the Lord's day. From all this we learn that even then the Lord's day was kept holy in the Church.


Roman Catechism, Part III, The Third Commandment : Four Parts Of This Commandment

Four Parts Of This Commandment

In order that the faithful may know what they are to do and what to avoid on the Lord's day, it will not be foreign to his purpose, if the pastor, dividing the Commandment into its four natural parts, explain each word of it carefully.


Roman Catechism, Part III, The Third Commandment : First Part of this Commandment

First Part of this Commandment

In the first place, then, he should explain generally the meaning of these words: Remember that thou keep holy the sabbath day.


Roman Catechism, Part III, The Third Commandment : "Remember"

"Remember"

The word remember is appropriately made use of at the beginning of the Commandment to signify that the sanctification of that particular day belonged to the ceremonial law. Of this it would seem to have been necessary to remind the people; for, although the law of nature commands us to devote a certain portion of time to the external worship to God, it fixes no particular day for the performance of this duty.

They are also to be taught, that from these words we may learn how we should employ our time during the week; that we are to keep constantly in view the Lord's day, on which we are, as it were, to render an account to God for our occupations and conduct; and that therefore our works should be such as not to be unacceptable in the sight of God, or, as it is written, be to us an occasion of grief, and a scruple of heart.

Finally, we are taught, and the instruction demands our serious attention, that there will not be wanting occasions which may lead to a forgetfulness of this Commandment, such as the evil example of others who neglect its observance, and an inordinate love of amusements and sports, which frequently withdraw from the holy and religious observance of the Lord's day.


Roman Catechism, Part III, The Third Commandment : Sabbath

Sabbath

We now come to the meaning of the word sabbath. Sabbath is a Hebrew word which signifies cessation. To keep the Sabbath, therefore, means to cease from labor and to rest. In this sense the seventh day was called the Sabbath, because God, having finished the creation of the world, rested on that day from all the work which He had done. Thus it is called by the Lord in Exodus.

Later on, not only the seventh day, but, in honour of that day, the entire week was called by the same name; and in this meaning of the word, the Pharisee says in St. Luke: I fast twice in a sabbath. So much will suffice with regard to the signification of the word sabbath.


Roman Catechism, Part III, The Third Commandment : "Keep Holy"

"Keep Holy"

In the Scriptures keeping holy the Sabbath means a cessation from bodily labor and from business, as is clear from the following words of the Commandment: Thou shalt do no work on it. But this is not all that it means; otherwise it would have been sufficient to say in Deuteronomy, Observe the day of the sabbath; but it is added, and sanctify it; and these additional words prove that the Sabbath is a day sacred to religion, set apart for works of piety and devotion.

We sanctify the Sabbath fully and perfectly, therefore, when we offer to God works of piety and religion. This is evidently the Sabbath, which Isaias calls delightful; for festivals are, as it were, the delight of God and of pious men. And if to this religious and holy observance of the Sabbath we add works of mercy, the rewards promised us in the same chapter are numerous and most important.

The true and proper meaning, therefore, of this Commandment tends to this, that we take special care to set apart some fixed time, when, disengaged from bodily labor and worldly affairs, we may devote our whole being, soul and body, to the religious veneration of God.


Roman Catechism, Part III, The Third Commandment : Second Part of this Commandment

Second Part of this Commandment

The second part of the precept declares that the seventh day was consecrated by God to His worship; for it is written: Six days shalt thou labour, and do all thy works; but on the seventh day is the sabbath of the Lord thy God. From these words we learn that the Sabbath is consecrated to the Lord, that we are required on that day to render Him the duties of religion, and to know that the seventh day is a sign of the Lord's rest.


Roman Catechism, Part III, The Third Commandment : "The Seventh Day Is The Sabbath Of The Lord Thy God"

This particular day was fixed for the worship of God, because it would not have been well to leave to a rude people the choice of a time of worship, lest, perhaps, they might have imitated the festivals of the Egyptians.

The last day of the week was, therefore, chosen for the worship of God, and in this there is much that is symbolic. Hence in Exodus,' and in Ezechiel the Lord calls it a sign: See that you keep my sabbath because it is a sign between me and you in your generation, that you may know that I am the Lord who sanctify you.

It was a sign that man should dedicate and sanctify himself to God, since even the very day is devoted to Him. For the holiness of the day consists in this, that on it men are bound in a special manner to practice holiness and religion.

It was also a sign, and, as it were, a memorial of the stupendous work of the creation. Furthermore, to the Jews it was a traditional sign, reminding them that they had been delivered by the help of God from the galling yoke of Egyptian bondage. This the Lord Himself declares in these words: Remember that thou also didst serve in Egypt, and the Lord thy God brought thee out from thence with a strong hand and a stretched out arm. Therefore hath he commanded thee that thou shouldst observe the sabbath day.

It is also a sign of a spiritual and celestial sabbath. The spiritual sabbath consists in a holy and mystical rest, wherein the old man being buried with Christ, is renewed to life and carefully applies himself to act in accordance with the spirit of Christian piety. For those who were once darkness but are now light in the Lord, should walk as children of the light, in all goodness and justice and truth, having no fellowship with the unfruitful works of darkness.

The celestial sabbath, as St. Cyril observes on these words of the Apostle, There remaineth therefore a day of rest for the people of God, is that life in which, living with Christ, we shall enjoy all good, when sin shall be eradicated, according to the words: No lion shall be there, nor shall any mischievous beast go up by it, nor be found there; but a path shall be there, and it shall be called the holy way; for in the vision of God the souls of the Saints obtain every good. The pastor therefore should exhort and animate the faithful in the words: Let us hasten therefore to enter into that rest.


Roman Catechism, Part III, The Third Commandment : Other Festivals Observed By The Jews

Other Festivals Observed By The Jews

Besides the seventh day, the Jews observed other festivals and holydays, instituted by the divine law to awaken the recollection of the principal favours (conferred on them by the Almighty).


Roman Catechism, Part III, The Third Commandment : The Sabbath, Why Changed To Sunday

The Sabbath, Why Changed To Sunday

But the Church of God has thought it well to transfer the celebration and observance of the Sabbath to Sunday.

For, as on that day light first shone on the world, so by the Resurrection of our Redeemer on the same day, by whom was thrown open to us the gate to eternal life, we were called out of darkness into light; and hence the Apostles would have it called the Lord's day.

We also learn from the Sacred Scriptures that the first day of the week was held sacred because on that day the work of creation commenced, and on that day the Holy Ghost was given to the Apostles.


Roman Catechism, Part III, The Third Commandment : Other Festivals Observed By The Church

Other Festivals Observed By The Church

From the very infancy of the Church and in the following centuries other days were also appointed by the Apostles and the holy Fathers, in order to commemorate the benefits bestowed by God. Among these days to be kept sacred the most solemn are those which were instituted to honour the mysteries of our redemption. In the next place are the days which are dedicated to the most Blessed Virgin Mother, to the Apostles, Martyrs and other Saints who reign with Christ. In the celebration of their victories the divine power and goodness are praised, due honour is paid to their memories, and the faithful are encouraged to imitate them.


Roman Catechism, Part III, The Third Commandment : "Six Days Shalt Thou Labour And Do All Thy Work"

And as the observance of the precept is very strongly assisted by these words: Six days shalt thou labour, but on the seventh day is the sabbath of God, the pastor should therefore carefully explain them to the people. For from these words it can be gathered that the faithful are to be exhorted not to spend their lives in indolence and sloth, but that each one, mindful of the words of the Apostle, should do his own business, and work with his own hands, as he had commanded them.

These words also enjoin as a duty commanded by God that in six days we do all our works, lest we defer to a festival what should have been done during the other days of the week, thereby distracting the attention from the things of God.


Roman Catechism, Part III, The Third Commandment : Third Part of this Commandment

Third Part of this Commandment

The third part of the Commandment comes next to be explained. It points out, to a certain extent, the manner in which we are to keep holy the Sabbath day, and explains particularly what we are forbidden to do on that day.


Roman Catechism, Part III, The Third Commandment : Works Forbidden

Works Forbidden

Thou shalt do no work on it, says the Lord, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy beast, nor the stranger that is within thy gates.

These words teach us, in the first place, to avoid whatever may interfere with the worship of God. Hence it is not difficult to perceive that all servile works are forbidden, not because they are improper or evil in themselves, but because they withdraw the attention from the worship of God, which is the great end of the Commandment.

The faithful should be still more careful to avoid sin, which not only withdraws the mind from the contemplation of divine things, but entirely alienates us from the love of God.


Roman Catechism, Part III, The Third Commandment : Works Permitted

Works Permitted

But whatever regards the celebration of divine worship, such as the decoration of the altar or church on occasion of some festival, and the like, although servile works, are not prohibited; and hence our Lord says: The priests in the temple break the sabbath, and are without blame.

Neither are we to suppose that this Commandment forbids attention to those things on a feast day, which, if neglected, will be lost; for this is expressly permitted by the sacred canons.

There are many other things which our Lord in the Gospel declares lawful on festivals and which may be seen by the pastor in St. Matthew and St. John.


Roman Catechism, Part III, The Third Commandment : Why Animals Are Not To Be Employed On The Sabbath

To omit nothing that may interfere with the sanctification of the Sabbath, the Commandment mentions beasts of burden, because their use will prevent its due observance. If beasts be employed on the Sabbath, human labor also becomes necessary to direct them; for they do not labor alone, but assist the labours of man. Now it is not lawful for man to work on that day. Hence it is not lawful for the animals to work which man uses.

But the Commandment has also another purpose. For. if God commands the exemption of cattle from labor on the Sabbath, still more imperative is the obligation to avoid all acts of inhumanity towards servants, or others whose labor and industry we employ.


Roman Catechism, Part III, The Third Commandment : Works Commanded Or Recommended

Works Commanded Or Recommended

The pastor should also not omit carefully to teach what works and actions Christians should perform on festival days. These are: to go to church, and there, with heartfelt piety and devotion, to assist at the celebration of the Holy Sacrifice of the Mass; and to approach frequently the Sacraments of the Church, instituted for our salvation in order to obtain a remedy for the wounds of the soul.

Nothing can be more seasonable or salutary for Christians than frequent recourse to confession; and to this the pastor will be enabled to exhort the faithful by using the instructions and proofs which have been explained in their own place on the Sacrament of Penance.

But not only should he urge his people to have recourse to that Sacrament, he should also zealously exhort them again and again to approach frequently the Holy Sacrament of the Eucharist.

The faithful should also listen with attention and reverence to sermons. Nothing is more intolerable, nothing more unworthy than to despise the words of Christ, or hear them with indifference.

Likewise the faithful should give themselves to frequent prayer and the praises of God; and an object of their special attention should be to learn those things which pertain to a Christian life, and to practice with care the duties of piety, such as giving alms to the poor and needy, visiting the sick, and administering consolation to the sorrowful and afflicted. Religion clean and undefiled before God and the Father is this, says St. James, to visit the fatherless and widows in their tribulation.

From what has been said it is easy to perceive how this Commandment may be violated.


Roman Catechism, Part III, The Third Commandment : Motives for the Observance of this Commandment

It is also a duty of the pastor to have ready at hand certain main arguments by which he may especially persuade the people to observe this Commandment with all zeal and the greatest exactitude.


Roman Catechism, Part III, The Third Commandment : Reasonableness Of This Duty

Reasonableness Of This Duty

To the attainment of this end it will materially conduce, if the people understand and clearly see how just and reasonable it is to devote certain days exclusively to the worship of God in order to acknowledge, adore, and venerate our Lord from whom we have received such innumerable and inestimable blessings.

Had He commanded us to offer Him every day the tribute of religious worship, would it not be our duty, in return for His inestimable and infinite benefits towards us, to endeavour to obey the command with promptitude and alacrity? But now that the days consecrated to His worship are but few, there is no excuse for neglecting or reluctantly performing this duty, which moreover obliges under grave sin.


Roman Catechism, Part III, The Third Commandment : The Observance Of This Commandment Brings Many Blessings

The pastor should next point out the excellence of this precept. Those who are faithful in its observance are admitted, as it were, into the divine presence to speak freely with God; for in prayer we contemplate the divine majesty, and commune with Him; in hearing religious instruction, we hear the voice of God, which reaches us through the agency of those who devoutly preach on divine things; and at the Holy Sacrifice of the Mass, we adore Christ the Lord, present on our altars. Such are the blessings which they preeminently enjoy who faithfully observe this Commandment.


Roman Catechism, Part III, The Third Commandment : Neglect Of This Commandment A Great Crime

But those who altogether neglect its fulfilment resist God and His Church; they heed not God's command, and are enemies of Him and His holy laws, of which the easiness of the command is itself a proof. We should, it is true, be prepared to undergo the severest labor for the sake of God; but in this Commandment He imposes on us no labor; He only commands us to rest and disengage ourselves from worldly cares on those days which are to be kept holy. To refuse obedience to this Commandment is, therefore, a proof of extreme boldness; and the punishments with which its infraction has been visited by God, as we learn from the Book of Numbers,' should be a warning to us.

In order, therefore, to avoid offending God in this way, we should frequently ponder this word: Remember, and should place before our minds the important advantages and blessings which, as we have already seen, flow from the religious observance of holydays, and also numerous other considerations of the same tendency, which the good and zealous pastor should develop at considerable length to his people as circumstances may require.


Roman Catechism, Part III, The Fourth Commandment : Relative Importance Of The Preceding And The Following Commandments

THE FOURTH COMMANDMENT : "Honour thy father and thy mother, that thou mayest be long lived upon the land which the lord thy god will give thee ."

The preceding Commandments are supreme both in dignity and in importance; but those which follow rank next in order because of their necessity. For the first three tend directly to God; while the object of the others is the charity we owe to our neighbour, although even these are ultimately referred to God, since we love our neighbour on account of God, our last end. Hence Christ our Lord has declared that the two Commandments which inculcate the love of God and of our neighbour are like unto each other.


Roman Catechism, Part III, The Fourth Commandment : Importance Of Instruction On The Fourth Commandment

The advantages arising from the present subject can scarcely be expressed in words; for not only does it bring with it its own fruit, and that in the richest abundance and of superior excellence, but it also affords a test of our obedience to and observance of the first Commandment. He that loveth not his brother whom he seeth, says St. John, how can he love God whom he seeth not? In like manner, if we do not honour and reverence our parents whom we ought to love next to God and whom we continually see, how can we honour or reverence God, the supreme and best of parents, whom we see not? Hence we can easily perceive the similarity between these two Commandments.

The application of this Commandment is of very great extent. Besides our natural parents, there are many others whose power, rank, usefulness, exalted functions or office, entitle them to parental honour.

Furthermore.(this Commandment) lightens the labor of parents and superiors; for their chief care is that those under them should live according to virtue and the divine Law. Now the performance of this duty will be considerably facilitated, if it be known by all that highest honour to parents is an obligation, sanctioned and commanded by God.


Roman Catechism, Part III, The Fourth Commandment : The Two Tables Of The Law

The Two Tables Of The Law

To impress the mind with this truth it will be found useful to distinguish the Commandments of the first, from those of the second table. This distinction, therefore, the pastor should first explain.

Let him begin by showing that the divine precepts of the Decalogue were written on two tables, one of which, in the opinion of the holy Fathers, contained the three preceding, while the rest were given on the second table.

This order of the Commandments is especially appropriate, since the very collocation points out to us their difference in nature. For whatever is commanded or prohibited in Scripture by the divine law springs from one of two principles, the love of God or of our neighbour: one or the other of these is the basis of every duty required of us. The three preceding Commandments teach us the love which we owe to God; and the other seven, the duties which we owe to our neighbour and to public society. The arrangement, therefore, which assigns some of the Commandments to the first and others to the second table is not without good reason.

In the first three Commandments, which have been explained, God, the supreme good, is, as it were, the subject matter; in the others, it is the good of our neighbour. The former require the highest love, the latter the love next to the highest. The former have to do with our last end, the latter with those things that lead us to our end.

Again, the love of God terminates in God Himself, for God is to be loved above all things for His own sake; but the love of our neighbour originates in, and is to be regulated by, the love of God. If we love our parents, obey our masters, respect our superiors, our ruling principle in doing so should be that God is their Creator, and wishes to give pre-eminence to those by whose cooperation He governs and protects other men; and as He requires that we yield a dutiful respect to such persons, we should do so, because He deems them worthy of this honour. If, then, we honour our parents, the tribute is paid to God rather than to man. Accordingly we read in St. Matthew concerning duty to superiors: He that receiveth you, receiveth me; and the Apostle in his Epistle to the Ephesians, giving instruction to servants, says: Servants, be obedient to them that are your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ: not serving to the eye, as it were pleasing men, but as the servants of Christ.

Moreover, no honour, no piety, no devotion can be rendered to God sufficiently worthy of Him, since love of Him admits of infinite increase. Hence our charity should become every day more fervent towards Him, who commands us to love Him with our whole heart, our whole soul, and with all our strength. The love of our neighbour, on the contrary, has its limits, for the Lord commands us to love our neighbour as ourselves.

To outstep these limits by loving our neighbour as we love God would be an enormous crime. If any man come to me, says the Lord and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also; he cannot be my disciple. In the same way, to one who would first attend the burial of his father, and then follow Christ, it was said: Let the dead bury their dead; and the same lesson is more clearly conveyed in St. Matthew: He that loveth father or mother more than me, is not worthy of me.

Parents, no doubt, are to be highly loved and respected; but religion requires that supreme honour and homage be given to Him alone, who is the Creator and Father of all, and that all our love for our earthly parents be referred to our eternal Father who is in heaven. Should, however, the injunctions of parents be at any time opposed to the Commandments of God, children are, o{ course, to prefer the will of God to the desires of their parents, always keeping in view the divine maxim: We ought to obey God rather than men.


Roman Catechism, Part III, The Fourth Commandment : Explanation of the Fourth Commandment: "Honour"

After these preliminaries the pastor should explain the words of the Commandment, beginning with honour. To honour is to think respectfully of anyone, and to hold in the highest esteem all that relates to him. It includes love, respect, obedience and reverence.

Very properly, then, is the word honour used here in preference to the word fear or love, although parents are also to be much loved and feared. Respect and reverence are not always the accompaniments of love; neither is love the inseparable companion of fear; but honour, when proceeding from the heart, combines both fear and love.


Roman Catechism, Part III, The Fourth Commandment : "Thy Father"

"Thy Father"

The pastor should next explain who they are, whom the Commandment designates as fathers; for although the law refers primarily to our natural fathers, yet the name belongs to others also, and these seem to be indicated in the Commandment, as we can easily gather from numerous passages of Scripture. Besides our natural fathers, then, there are others who in Scripture are called fathers, as was said above, and to each of these proper honour is due.

In the first place, the prelates of the Church, her pastors and priests are called fathers, as is evident from the Apostle, who, writing to the Corinthians, says: I write not these things to confound you; but I admonish you as my dearest children. For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus by the gospel I have begotten you. It is also written in Ecclesiasticus: Let us praise men of renown, and our fathers in their generation.

Those who govern the State, to whom are entrusted power, magistracy, or command, are also called fathers; thus Naaman was called father by his servants.

The name father is also applied to those to whose care, fidelity, probity and wisdom others are committed, such as teachers, instructors masters and guardians; and hence the sons of the Prophets called Elias and Eliseus their father. Finally, aged men, advanced in years, we also call fathers.


Roman Catechism, Part III, The Fourth Commandment : Why Parents Should Be Honoured

Why Parents Should Be Honoured

In his instructions the pastor should chiefly emphasise the obligation of honouring all who are entitled to be called fathers, especially our natural fathers, of whom the divine Commandment particularly speaks. They are, so to say, images of the immortal God. In them we behold a picture of our own origin; from them we have received existence, them God made use of to infuse into us a soul and reason, by them we were led to the Sacraments, instructed in our religion, schooled in right conduct and holiness, and trained in civil and human knowledge.


Roman Catechism, Part III, The Fourth Commandment : "And Thy Mother"

"And Thy Mother"

The pastor should teach that the name mother is mentioned in this Commandment, in order to remind us of her benefits and claims in our regard, of the care and solicitude with which she bore us, and of the pain and labor with which she gave us birth and brought us up.


Roman Catechism, Part III, The Fourth Commandment : Manner Of Honouring Parents

Manner Of Honouring Parents

The honour which children are commanded to pay to their parents should be the spontaneous offering of sincere and dutiful love. This is nothing more than their due, since for love of us, they shrink from no labor, no exertion, no danger. Their highest pleasure it is to fed that they are loved by their children, the dearest objects of their affection. Joseph, when he enjoyed in Egypt the highest station and the most ample power after the king himself, received with honour his father, who had come into Egypt. Solomon rose to meet his mother as she approached; and having paid her respect, placed her on a royal throne on his right hand.

We also owe to our parents other duties of respect, such as to supplicate God in their behalf, that they may lead prosperous and happy lives, beloved and esteemed by all who know them, and most pleasing in the sight of God and of the Saints in heaven.

We also honour them by submission to their wishes and inclinations. My son, says Solomon, hear the instructon of thy father, and forsake not the law of thy mother; that grace may be added to thy head, and a chain of gold to thy neck. Of the same kind are the exhortations of St. Paul. Children, he says, obey your parents in the Lord, for this is just; and also, children, obey your parents in all things, for this is wellpleasing to the Lord. (This doctrine) is confirmed by the example of the holiest men. Isaac, when bound for sacrifice by his father, meekly and uncomplainingly obeyed; and the Rechabites, not to depart from the counsel of their father, always abstained from wine.

We also honour our parents by the imitation of their good example; for, to seek to resemble closely anyone is the highest mark of esteem towards him. We also honour them when we not only ask, but follow their advice.

Again we honour our parents when we relieve their necessities, supplying them with necessary food and clothing according to these words of Christ, who, when reproving the impiety of the Pharisees, said: Why do you also transgress the commandments of God because of your traditions? For God said: "Honour thy father and thy mother," and "He that shall curse father or mother let him die the death." But you say: "Whosoever shall say to his father or mother, The gift whatsoever proceedeth from me, shall profit thee." And he shall not honour his father or his mother; and you have made void the commandment of God for your tradition.

But if at all times it is our duty to honour our parents, this duty becomes still more imperative when they are visited by severe illness. We should then see to it that they do not neglect confession and the other Sacraments which every Christian should receive at the approach of death. We should also see that pious and religious persons visit them frequently to strengthen their weakness, assist them by their counsel, and animate them to the hope of immortality, that having risen above the concerns of this world, they may fix their thoughts entirely on God. Thus blessed with the sublime virtues of faith, hope and charity, and fortified by the helps. of religion, they will not only look at death without fear, since it is necessary, but will even welcome it, as it hastens their entrance into eternity.

Finally, we honour our parents, even after their death, by attending their funerals, procuring for them suitable obsequies and burial, having due suffrages and anniversary Masses offered for them, and faithfully executing their last wills.


Roman Catechism, Part III, The Fourth Commandment : Manner Of Honouring Other Superiors

Manner Of Honouring Other Superiors

We are bound to honour not only our natural parents, but also others who are called fathers, such as Bishops and priests, kings, princes and magistrates, tutors, guardians and masters, teachers, aged persons and the like, all of whom are entitled, some in a greater, some in a less degree, to share our love, our obedience, and our assistance.


Roman Catechism, Part III, The Fourth Commandment : The Honour Due To Bishops And Priests

The Honour Due To Bishops And Priests

Of Bishops and other pastors it is written: Let the priests that rule well be esteemed worthy of double honour especially they who labour in the word and doctrine.

What wondrous proofs of love for the Apostle must the Galatians have shown ! For he bears this splendid testimony of their benevolence: I bear you witness that if it could be done, you would hove plucked out your own eyes, and would have given them to me.

The priest is also entitled to receive whatever is necessary for his support. Who, says the Apostle, serveth as a soldier at his own charges? Give honour to the priests, it is written in Ecclesiasticus, and purify thyself with thy arms; give them their portion, as it is commanded thee, of the first fruits and of purifications.

The Apostle also teaches that they are entitled to obedience: Obey your prelates, and be subject to them; for they watch as being to render an account of your souls. Nay, more. Christ the Lord commands obedience even to wicked pastors: Upon the chair of Moses have sitten the scribes and Pharisees: all things, therefore, whatsoever they shall say to you, observe and do; but according to their works do ye not, for they say and do not.


Roman Catechism, Part III, The Fourth Commandment : The Honour Due To Civil Rulers

The Honour Due To Civil Rulers

The same is to be said of civil rulers, governors, magistrates and others to whose authority we are subject. The Apostle in his Epistle to the Romans, explains at length the honour, respect and obedience that should be shown them, and he also bids us to pray for them. St. Peter says: Be ye subject, therefore, to every human creature for God's sake; whether it be to the king as excelling, or to governors as sent by him.

For whatever honour we show them is given to God, since exalted human dignity deserves respect because it is an image of the divine power, and in it we revere the providence of God who has entrusted to men the care of public affairs and who uses them as the instruments of His power.

If we sometimes have wicked and unworthy officials it is not their faults that we revere, but the authority from God which they possess. Indeed, while it may seem strange, we are not excused from highly honouring them even when they show themselves hostile and implacable towards us. Thus David rendered great services to Saul even when the latter was his bitter foe, and to this he alludes when he says: With them that hated peace I was peaceable.

However, should their commands be wicked or unjust, they should not be obeyed, since in such a case they rule not according to their rightful authority, but according to injustice and perversity.


Roman Catechism, Part III, The Fourth Commandment : 'That Thou Mayest be Longlived," etc.

'That Thou Mayest be Longlived," etc.

Having explained the above matters, the pastor should next consider the reward promised to the observance of this Commandment and its appropriateness. That reward is great, indeed, for it consists principally in length of days. They who always preserve the grateful remembrance of a benefit deserve to be blessed with its prolonged enjoyment. Children, therefore, who honour their parents, and gratefully acknowledge the blessing of life received from them are deservedly rewarded with the protracted enjoyment of that life to an advanced age.


Roman Catechism, Part III, The Fourth Commandment : Reward Promised For Observance Of This Commandment

The (nature of the) divine promise also demands distinct explanation. It includes not only the eternal life of the blessed, but also the life which we lead on earth, according to the interpretation of St. Paul: Piety is profitable to all things, having promise of the life that now is, and of that which is to come

Many very holy men, it is true, such as Job, David, Paul, desired to die, and a long life is burdensome to the afflicted and wretched: but the reward which is here promised is, notwithstanding, neither inconsiderable, nor to be despised.

The additional words, which the Lord thy God will give thee, promise not only length of days, but also repose, tranquillity, and security to live well; for in Deuteronomy it is not only said, that thou mayest live a long time, but it is also added, and that it may be well with thee, words afterwards quoted by the Apostle.


Roman Catechism, Part III, The Fourth Commandment : Why This Reward Is Not Always Conferred On Dutiful Children

These blessings, we say, are conferred on those whose piety God rewards; otherwise the divine promises would not be fulfilled, since the more dutiful child is sometimes the more short lived.

Now this happens sometimes because it is better for him to depart from this world before he has strayed from the path of virtue and of duty; for he was taken away lest wickedness should alter his understanding, or deceit beguile his soul. Or because destruction and general upheaval are impending, he is called away that he may escape the calamities of the times. The just man, says the Prophet, is taken away from before the face of evil, lest his virtue and salvation be endangered when God avenges the crimes of men. Or else, he is spared the bitter anguish of witnessing the calamities of his friends and relations in such evil days. The premature death of the good, therefore, gives special reason for fear.


Roman Catechism, Part III, The Fourth Commandment : Punishment For Violation Of This Commandment

But if God promises rewards and blessings to grateful children, He also reserves the heaviest chastisements to punish those who are wanting in filial piety; for it is written: He that curseth his father or mother shall die the death: He that afflicteth his father and chaseth away his mother, is infamous and unhappy." He that curseth his father and mother, his lamp shall be put out in the midst of darkness: The eye that mocketh at his father, and that despiseth the labour of his mother in bearing him, let the ravens of the brooks pick it out, and the young eagles eat it. There are on record many instances of undutiful children, who were made the signal objects of the divine vengeance. The disobedience of Absalom to his father David did not go unpunished. On account of his sin he perished miserably, transfixed by three lances.

Of those who resist the priest it is written: He that will be proud, and refuse to obey the commandment of the priest, who ministereth at that time to the Lord thy God, by the decree of the judge, that man shall die.


Roman Catechism, Part III, The Fourth Commandment : Duties of Parents Towards their Children

As the law of God commands children to honour, obey, and respect their parents so are there reciprocal duties which parents owe to their children. Parents are obliged to bring up their children in the knowledge and practice of religion, and to give them the best rules for the regulation of their lives; so that, instructed and trained in religion, they may serve God holily and constantly. It was thus, as we read, that the parents of Susanna acted.

The priest, therefore, should admonish parents to be to their children guides in the virtues of justice, chastity, modesty and holiness.


Roman Catechism, Part III, The Fourth Commandment : Three Things To Be Avoided By Parents

Three Things To Be Avoided By Parents

He should also admonish them to guard particularly against three things, in which they but too often transgress.

In the first place, they are not by words or actions to exercise too much harshness towards their children. This is the instruction of St. Paul in his Epistle to the Colossians: Fathers, he says, provoke not your children to anger, lest they be discouraged. For there is danger that the spirit of the child may be broken, and he become abject and fearful of everything. Hence (the pastor) should require parents to avoid too much severity and to choose rather to correct their children than to revenge themselves upon them.

Should a fault be committed which requires reproof and chastisement, the parent should not, on the other hand, by undue indulgence, overlook its correction. Children are often spoiled by too much lenity and indulgence on the part of their parents. The pastor, therefore, should deter from such excessive mildness by the warning example of Heli, the highpriest, who, on account of overindulgence to his sons, was visited with the heaviest chastisements.

Finally, to avoid what is most shameful in the instruction and education of children, let them not propose to themselves aims that are unworthy. Many there are whose sole concern is to leave their children wealth, riches and an ample and splendid fortune; who encourage them not to piety and religion, or to honourable employment, but to avarice, and an increase of wealth, and who, provided their children are rich and wealthy, are regardless of their good name and eternal salvation. Can anything more shameful be thought or expressed? Of such parents it is true to say, that instead of bequeathing wealth to their children, they leave them rather their own wickedness and crimes for an inheritance; and instead of conducting them to heaven, lead them to the eternal torments of hell.

The priest, therefore, should impress on the minds of parents salutary principles and should exhort them to imitate the virtuous example of Tobias, that having properly trained up their children to the service of God and to holiness of life, they may, in turn, experience at their hands abundant fruit of filial affection, respect and obedience.


Roman Catechism, Part III, The Fifth Commandment : Importance Of Instruction On This Commandment

THE FIFTH COMMANDMENT : " Thou shalt not kill "

The great happiness proposed to the peacemakers, of being called the children of God, should prove a powerful incentive to the pastor to explain to the faithful with care and accuracy the obligations imposed by this Commandment. No means more efficacious can be adopted to promote peace among mankind, than the proper explanation of this Commandment and its holy and due observance by all. Then might we hope that men, united in the strictest bonds of union, would live in perfect peace and concord.

The necessity of explaining this Commandment is proved from the following. Immediately after the earth was overwhelmed in universal deluge, this was the first prohibition made by God to man. I will require the blood of your lives, He said, at the hand of every beast and at the hand of man. In the next place, among the precepts of the Old Law expounded by our Lord, this Commandment was mentioned first by Him; concerning which it is written in the Gospel of St. Matthew: It has been said thou shalt not kill, etc.

The faithful, on their part, should hear with willing attention the explanation of this Commandment, since its purpose is to protect the life of each one. These words, Thou shalt not kill, emphatically forbid homicide; and they should be heard by all with the same pleasure as if God, expressly naming each individual, were to prohibit injury to be offered him under a threat of the divine anger and the heaviest chastisements. As, then, the announcement of this Commandment must be heard with pleasure, so also should the avoidance of the sin which it forbids give pleasure.


Roman Catechism, Part III, The Fifth Commandment : Two Parts Of This Commandment

Two Parts Of This Commandment

In the explanation of this Commandment the Lord points out its twofold obligation. The one is prohibitory and forbids us to kill; the other is mandatory and commands us to cherish sentiments of charity, concord and friendship towards our enemies, to have peace with all men, and finally, to endure with patience every inconvenience.


Roman Catechism, Part III, The Fifth Commandment : Exceptions: The Killing Of Animals

Exceptions: The Killing Of Animals

The Prohibitory Part of this Commandment

With regard to the prohibitory part, it should first be taught what kinds of killing are not forbidden by this Commandment. It is not prohibited to kill animals; for if God permits man to eat them, it is also lawful to kill them. When, says St. Augustine, we hear the words, "Thou shalt not kill," we do not understand this of the fruits of the earth, which are insensible, nor of irrational animals, which form no part of human society.


Roman Catechism, Part III, The Fifth Commandment : Execution Of Criminals

Execution Of Criminals

Another kind of lawful slaying belongs to the civil authorities, to whom is entrusted power of life and death, by the legal and judicious exercise of which they punish the guilty and protect the innocent. The just use of this power, far from involving the crime of murder, is an act of paramount obedience to this Commandment which prohibits murder. The end of the Commandment is the preservation and security of human life. Now the punishments inflicted by the civil authority, which is the legitimate avenger of crime, naturally tend to this end, since they give security to life by repressing outrage and violence. Hence these words of David: In the morning I put to death all the wicked of the land, that I might cut off all the workers of iniquity from the city of the Lord.


Roman Catechism, Part III, The Fifth Commandment : Killing In A Just War

Killing In A Just War

In like manner, the soldier is guiltless who, actuated not by motives of ambition or cruelty, but by a pure desire of serving the interests of his country, takes away the life of an enemy in a just war.

Furthermore, there are on record instances of carnage executed by the special command of God. The sons of Levi, who put to death so many thousands in one day, were guilty of no sin; when the slaughter had ceased, they were addressed by Moses in these words: You have consecrated your hands this day to the Lord.


Roman Catechism, Part III, The Fifth Commandment : Killing By Accident

Killing By Accident

Again, death caused, not by intent or design, but by accident, is not murder. He that killeth his neighbour ignorantly, says the book of Deuteronomy, and who is proved to have had no hatred against him yesterday and the day before, but to have gone with him to the wood to hew wood, and in cutting down the tree the axe slipt out of his hand, and the iron slipping from the handle struck his friend and killed him, shall live. Such accidental deaths, because inflicted without intent or design, involve no guilt whatever, and this is confirmed by the words of St. Augustine: God forbid that what we do for a good and lawful end shall be imputed to us, if, contrary to our intention, evil thereby befall any one.

There are, however, two cases in which guilt attaches (to accidental death). The first case is when death results from an unlawful act; when, for instance, a person kicks or strikes a woman in a state of pregnancy, and abortion follows. The consequence, it is true, may not have been intended, but this does not exculpate the offender, because the act of striking a pregnant woman is in itself unlawful. The other case is when death is caused by negligence, carelessness or want of due precaution.


Roman Catechism, Part III, The Fifth Commandment : Killing In SelfDefence

Killing In SelfDefence

If a man kill another in selfdefence, having used every means consistent with his own safety to avoid the infliction of death, he evidently does not violate this Commandment.


Roman Catechism, Part III, The Fifth Commandment : Negative Part Of This Commandment Forbids Murder And Suicide

The above are the cases in which life may be taken without violating this Commandment; and with these exceptions all other killing is forbidden, whether we consider the person who kills, the person killed, or the means used to kill.

As to the person who kills, the Commandment recognises no exception whatever, be he rich or powerful, master orparent. All, without exception or distinction, are forbidden to kill.

With regard to the person killed, the law extends to all. There is no individual, however humble or lowly his condition, whose life is not shielded by this law.

It also forbids suicide. No man possesses such power over his own life as to be at liberty to put himself to death. Hence we find that the Commandment does not say: Thou shalt not kill another, but simply: Thou shalt not kill.

Finally, if we consider the numerous means by which murder may be committed, the law admits of no exception. Not only does it forbid to take away the life of another by laying violent hands on him, by means of a sword, a stone, a stick, a halter, or by administering poison; but also strictly prohibits the accomplishment of the death of another by counsel, assistance, help or any other means whatever.


Roman Catechism, Part III, The Fifth Commandment : Sinful Anger Is Also Forbidden By The Fifth Commandment

The Jews, with singular dullness of apprehension, thought that to abstain from taking life with their own hands was enough to satisfy the obligation imposed by this Commandment. But the Christian, instructed in the interpretation of Christ, has learned that the precept is spiritual, and that it commands us not only to keep our hands unstained, but our hearts pure and undefiled; hence what the Jews regarded as quite sufficient, is not sufficient at all. For the Gospel has taught that it is unlawful even to be angry with anyone: But I say to you that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, "Raca," shall be in danger of the council. And whosoever shall say, "Thou fool," shall be in danger of hell fire. From these words it clearly follows that he who is angry with his brother is not free from sin, even though he conceals his resentment; that he who gives indication of his wrath sins grievously; and that he who does not hesitate to treat another with harshness, and to utter contumelious reproaches against him, sins still more grievously.

This, however, is to be understood of cases in which no just cause of anger exists. God and His laws permit us to be angry when we chastise the faults of those who are subject to us. For the anger of a Christian should spring from the Holy Spirit and not from carnal impulse, seeing that we should be temples of the Holy Ghost, in which Jesus Christ may dwell.

Our Lord has left us many other lessons of instruction with regard to the perfect observance of this law, such as Not to resist evil; but if one strike thee on thy right cheek, turn to him also the other. And if a man will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him; and whosoever will force thee one mile, go with him two.


Roman Catechism, Part III, The Fifth Commandment : Remedies Against The Violation Of This Commandment

From what has been said, it is easy to see how inclined man is to those sins which are prohibited by this Commandment, and how many are guilty of murder, if not in fact, at least in desire. As, then, the Sacred Scriptures prescribe remedies for so dangerous a disease, the pastor should spare no pains in making them known to the faithful.

Of these remedies the most efficacious is to form a just conception of the wickedness of murder. The enormity of this sin is manifest from many and weighty passages of Holy Scripture. So much does God abominate homicide that He declares in Holy Writ that of the very beast of the field He will exact vengeance for the life of man, commanding the beast that injures man to be put to death. And if (the Almighty) commanded man to have a horror of blood,' He did so for no other reason than to impress on his mind the obligation of entirely refraining, both in act and desire, from the enormity of homicide.

The murderer is the worst enemy of his species, and consequently of nature. To the utmost of his power he destroys the universal work of God by the destruction of man, since God declares that He created all things for man's sake. Nay, as it is forbidden in Genesis to take human life, because God created man to his own image and likeness, he who makes away with God's image offers great injury to God, and almost seems to lay violent hands on God Himself !

David, thinking of this with a mind divinely illumined, complained bitterly of the bloodthirsty in these words: Their feet are swift to shed blood. He does not simply say, they kill, but, they shed blood, words which serve to mark the enormity of that execrable crime and to denote the barbarous cruelty of the murderer. With a view also to describe in particular how the murderer is precipitated by the impulse of the devil into the commission of such a crime, he says: Their feet are swift.


Roman Catechism, Part III, The Fifth Commandment : Love Of Neighbour Inculcated

Love Of Neighbour Inculcated

Positive Part of this commandment

The mandatory part of this Commandment, as Christ our Lord enjoins, requires that we have peace with all men. Interpreting the Commandment He says: If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee; leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift, etc.


Roman Catechism, Part III, The Fifth Commandment : Charity To All Commanded

Charity To All Commanded

In explaining this admonition, the pastor should show that it inculcates the duty of charity towards all without exception. In his instruction on the precept he should exhort the faithful as much as possible to the practice of this virtue, since it is especially included in this precept. For since hatred is clearly forbidden by this Commandment, as whosoever hateth his brother is a murderer, it follows, as an evident consequence, that the Commandment also inculcates charity and love.


Roman Catechism, Part III, The Fifth Commandment : Patience, Beneficence And Mildness Commanded

And since the Commandment inculcates charity and love, it must also enjoin all those duties and good offices which follow in their train. Charity is patient, says St. Paul. We are therefore commanded patience, in which, as the Redeemer teaches, we shall possess our souls. Charity is kind; beneficence is, therefore, the friend and companion of charity. The virtue of beneficence and kindness has a great range. Its principal offices are to relieve the wants of the poor, to feed the hungry, to give drink to the thirsty, to clothe the naked; and in all these acts of beneficence we should proportion our liberality to the wants and necessities of those we help.

These works of beneficence and goodness, in themselves exalted, become still more illustrious when done towards an enemy; for our Saviour says: Love your enemies, do good to them that hate you, which also the Apostle enjoins in these words: If thine enemy be hungry, give him to eat: if he thirst, give hint to drink. For, doing this, thou shalt heap coals of fire on his head. Be not overcome by evil, but overcome evil by good.

Finally, if we consider the law of charity, which is kind, we shall be convinced that to practice the good offices of mildness, clemency, and other kindred virtues, is a duty prescribed by that law.


Roman Catechism, Part III, The Fifth Commandment : Forgiveness Of Injuries Commanded

Forgiveness Of Injuries Commanded

But the most important duty of all, and that which is the fullest expression of charity, and to the practice of which we should most habituate ourselves, is to pardon and forgive from the heart the injuries which we may have received from others. The Sacred Scriptures, as we have already observed, frequently admonish and exhort us to a full compliance with this duty. Not only do they pronounce blessed those who do this, but they also declare that God grants pardon to those who really fulfil this duty, while He refuses pardon to those who neglect it, or refuse to obey it.


Roman Catechism, Part III, The Fifth Commandment : How to Persuade Men to Forgive Injuries

How to Persuade Men to Forgive Injuries

As the desire of revenge is almost natural to man, it becomes necessary for the pastor to exert his utmost diligence not only to instruct, but also earnestly to persuade the faithful, that a Christian should forgive and forget injuries; and as this is a duty frequently inculcated by sacred writers, he should consult them on the subject, in order to be able to subdue the pertinacity of those whose minds are obstinately bent on revenge, and he should have ready the forcible and appropriate arguments which those Fathers piously employed. The three following considerations, however, demand particular exposition.


Roman Catechism, Part III, The Fifth Commandment : All We Have To Endure Comes From God

All We Have To Endure Comes From God

First, he who thinks himself injured ought above all to be persuaded that the man on whom he desires to be revenged was not the principal cause of the loss or injury. Thus that admirable man, Job, when violently injured by the Sabeans, the Chaldeans, and by Satan, took no account of these, but as a righteous and very holy man exclaimed with no less truth than piety: The Lord gave, the Lord hath taken away. The words and the example of that man of patience should, therefore, convince Christians, and the conviction is most just, that whatever chastisements we endure in this life come from the hand of God, the Father and Author of all justice and mercy. He chastises us not as enemies, but, in His infinite goodness, corrects us as children. To view the matter in its true light, men, in these cases, are nothing more than the ministers and agents of God. One man, it is true, may cherish the worst feelings towards another, he may harbour the most malignant hatred against him; but, without the permission of God, he can do him no injury. This is why Joseph was able patiently to endure the wicked counsels of his brethren, and David, the injuries inflicted on him by Semei.

Here also applies an argument which St. Chrysostom has ably and learnedly handled. It is that no man is injured but by himself. Let the man, who considers himself injured by another, consider the matter in the right way and he will certainly find that he has received no injury or loss from others. For although he may have experienced injury from external causes, he is himself his greatest enemy by wickedly staining his soul with hatred, malevolence and envy.


Roman Catechism, Part III, The Fifth Commandment : Advantages Of Forgiveness

Advantages Of Forgiveness

The second consideration is that there are two advantages, which are the special rewards of those, who, influenced by a holy desire to please God, freely forgive injuries. In the first place, God has promised that he who forgives, shall himself obtain forgiveness of sins, a promise which clearly shows how acceptable to God is this duty of piety. In the next place, the forgiveness of injuries ennobles and perfects our nature; for by it man is in some degree made like to God, Who maketh his sun to shine on the good and the bad, and raineth upon the just and the unjust.


Roman Catechism, Part III, The Fifth Commandment : Disadvantages Of Revenge

Disadvantages Of Revenge

Finally, the disadvantages which arise from the refusal to pardon others are to be explained. The pastor, therefore, should place before the eyes of the unforgiving man that hatred is not only a grievous sin, but also that the longer it is indulged the more deeply rooted it becomes. The man, of whose heart this passion has once taken possession, thirsts for the blood of his enemy. Filled with the hope of revenge, he will spend his days and nights brooding over some evil design, so that his mind seems never to rest from malignant projects, or even from thoughts of blood. Thus it follows that never, or at least not without extreme difficulty, can he be induced generously to pardon an offence, or even to mitigate his hostility. Justly, therefore, is hatred compared to a wound in which the weapon remains firmly embedded.

Moreover, there are many evil consequences and sins which are linked together with this one sin of hatred. Hence these words of St. John: He that hateth his brother, is in darkness, and walketh in darkness, and knoweth not whither he goeth; because the darkness hath blinded his eyes. He must, therefore, frequently fall; for how can anyone view in a favourable light the words or actions of him whom he hates? Hence arise rash and unjust judgments, anger, envy, detractions, and other evils of the same sort, in which are often involved those who are connected by ties of friendship or blood; and thus does it frequently happen that this one sin is the prolific source of many.

Not without good reason is hatred called the sin of the devil. The devil was a murderer from the beginning; and hence our Lord Jesus Christ, the Son of God, when the Pharisees sought His life, said that they were begotten of their father the devil.


Roman Catechism, Part III, The Fifth Commandment : Remedies Against Hatred

Remedies Against Hatred

Besides the reasons already adduced, which afford good grounds for detesting this sin, other and most suitable remedies are prescribed in the pages of Holy Writ.

Of these remedies the first and greatest is the example of the Redeemer, which we should set before our eyes as a model for imitation. For He, in whom even suspicion of fault could not be found, when scourged with rods, crowned with thorns, and finally nailed to a cross, uttered that most charitable prayer: Father, forgive them, for they know not what they do. And as the Apostle testifies: The sprinkling of his blood speaketh better than Abel.

Another remedy, prescribed by Ecclesiasticus, is to call to mind death and judgment: Remember thy last end, and. thou shalt never sin." As if he had said: Reflect frequently and again and again that you must soon die, and since at death there will be nothing you desire or need more than great mercy from God, that now you should keep that mercy always before your mind. Thus the cruel desire for revenge will be extinguished; for you can discover no means better adapted, none more efficacious to obtain the mercy of God than the forgiveness of injuries and love towards those who in word or deed may have injured you or yours.