Roman Catechism, Part III, The Sixth Commandment : The Position Of This Commandment In The Decalogue Is Most Suitable

THE SIXTH COMMANDMENT : " Thou shalt not commit adultery "

The bond between man and wife is one of the closest, and nothing can be more gratifying to both than to know that they are objects of mutual and special affection. On the other hand, nothing inflicts deeper anguish than to feel that the legitimate love which one owes the other has been transferred elsewhere. Rightly, then, and in its natural order, is the Commandment which protects human life against the hand of the murderer, followed by that which forbids adultery and which aims to prevent anyone from injuring or destroying by such a crime the holy and honourable union of marriage a union which is generally the source of ardent affection and love.


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

In the explanation of this Commandment, however, the pastor has need of great caution and prudence, and should treat with great delicacy a subject which requires brevity rather than copiousness of exposition. For it is to be feared that if he explained in too great detail or at length the ways in which this Commandment is violated, he might unintentionally speak of subjects which, instead of extinguishing, usually serve rather to inflame corrupt passion.

As, however, the precept contains many things which cannot be passed over in silence, the pastor should explain them in their proper order and place.


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

Two Parts Of This Commandment

This Commandment, then, resolves itself into two heads; the one expressed, which prohibits adultery; the other implied, which inculcates purity of mind and body.


Roman Catechism, Part III, The Sixth Commandment : Adultery Forbidden

Adultery Forbidden

What this Commandment Prohibits

To begin with the prohibitory part (of the Commandment), adultery is the defilement of the marriage bed, whether it be one's own or another's. If a married man have intercourse with an unmarried woman, he violates the integrity of his marriage bed; and if an unmarried man have intercourse with a married woman, he defiles the sanctity of the marriage bed of another.


Roman Catechism, Part III, The Sixth Commandment : Other Sins Against Chastity Are Forbidden

But that every species of immodesty and impurity are included in this prohibition of adultery, is proved by the testimonies of St. Augustine and St. Ambrose; and that such is the meaning of the Commandment is borne out by the Old, as well as the New Testament. In the writings of Moses, besides adultery, other sins against chastity are said to have been punished. Thus the book of Genesis records the judgment of Judah against his daughter-in-law. In Deuteronomy is found the excellent law of Moses, that there should be no harlot amongst the daughters of Israel. Take heed to keep thyself, my son, from all fornication, is the exhortation of Tobias to his son; and in Ecclesiasticus we read: Be ashamed of looking upon a harlot.

In the Gospel, too, Christ the Lord says: From the heart come forth adulteries and fornications, which defile a man. The Apostle Paul expresses his detestation of this crime frequently, and in the strongest terms: This is the will of God, your sanctification, that you should abstain from fornication; Fly fornication; Keep not company with fornicators; Fornication, and an uncleanness and covetousness, let it not so much as be named among you; " Neither fornicators nor adulterers, nor the effeminate nor sodomites shall possess the kingdom of God.


Roman Catechism, Part III, The Sixth Commandment : Why Adultery Is Expressly Mentioned

Why Adultery Is Expressly Mentioned

But the reason why adultery is expressly forbidden is because in addition to the turpitude which it shares with other kinds of incontinence, it adds the sin of injustice, not only against our neighbour, but also against civil society.

Again it is certain that he who abstains not from other sins against chastity, will easily fall into the crime of adultery. By the prohibition of adultery, therefore, we at once see that every sort of immodesty and impurity by which the body is defiled is prohibited. Nay, that every inward thought against chastity is forbidden by this Commandment is clear, as well from the very force of the law, which is evidently spiritual, as also from these words of Christ the Lord: You have heard that it was said to them of old: "Thou shalt not commit adultery." But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.

These are the points which we have deemed proper matter for public instruction of the faithful. The pastor, however, should add the decrees of the Council of Trent against adulterers, and those who keep harlots and concubines, omitting many other species of immodesty and lust, of which each individual is to be admonished privately, as circumstances of time and person may require.


Roman Catechism, Part III, The Sixth Commandment : Purity Enjoined

Purity Enjoined

What this Commandment Prescribes

We now come to explain the positive part of the precept. The faithful are to be taught and earnestly exhorted to cultivate continence and chastity with all care, to cleanse themselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.

First of all they should be taught that although the virtue of chastity shines with a brighter lustre in those who make the holy and religious vow of virginity, nevertheless it is a virtue which belongs also to those who lead a life of celibacy; or who, in the married state, preserve themselves pure and undefiled from unlawful desire.


Roman Catechism, Part III, The Sixth Commandment : Reflections which Help one to Practice Purity

The holy Fathers have taught us many means whereby to subdue the passions and to restrain sinful pleasure. The pastor, therefore, should make it his study to explain these accurately to the faithful, and should use the utmost diligence in their exposition. Of these means some are reflections, others are active measures.


Roman Catechism, Part III, The Sixth Commandment : Impurity Excludes From Heaven

Impurity Excludes From Heaven

The first kind consists chiefly in our forming a just conception of the filthiness and evil of this sin; for such knowledge will lead one more easily to detest it. Now the evil of this crime we may learn from the fact that, on account of it, man is banished and excluded from the kingdom of God, which is the greatest of all evils.


Roman Catechism, Part III, The Sixth Commandment : Impurity Is A Filthy Sin

Impurity Is A Filthy Sin

The abovementioned calamity is indeed common to every mortal sin. But what is peculiar to this sin is that fornicators are said to sin against their own bodies, according to the words of the Apostle: Fly fornication. Everysin that a man doth is without the body; but he that committeth fornication, sinneth against his own body. The reason is that such a one does an injury to his own body violating its sanctity. Hence St. Paul, writing to the Thessalonians, says: This is the will of God, your sanctification; that you should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour; not in the passion of lust, like the Gentiles that know not God.

Furthermore, what is still more criminal, the Christian who shamefully sins with a harlot makes the members of Christ the members of an harlot, according to these words of St. Paul: Know you not that your bodies are the members of Christ? Shall I then take the members of Christ and make them the members of a harlot? God forbid. Or know you not, that he who is joined to a harlot is made one body? Moreover, a Christian, as St. Paul testifies is the temple of the Holy Ghost ; and to violate this temple is nothing else than to expel the Holy Ghost.


Roman Catechism, Part III, The Sixth Commandment : Adultery Is A Grave Injustice

Adultery Is A Grave Injustice

But the crime of adultery involves that of grievous injustice. If, as the Apostle says, they who are joined in wedlock are so subject to each other that neither has power or right over his or her body, but both are bound, as it were, by a mutual bond of subjection, the husband to accommodate himself to the will of the wife, the wife to the will of the husband; most certainly if either dissociate his or her person, which is the right of the other, from him or her to whom it is bound, the offender is guilty of an act of great injustice and wickedness.


Roman Catechism, Part III, The Sixth Commandment : Adultery Is Disgraceful

Adultery Is Disgraceful

As dread of disgrace strongly stimulates to the performance of duty and deters from the commission of crime, the pastor should also teach that adultery brands its guilty perpetrators with an unusual stigma. He that is an adulterer, says Scripture, for the folly of his heart shall destroy his own soul: he gathereth to himself shame and dishonour, and his reproach shall not be blotted out.


Roman Catechism, Part III, The Sixth Commandment : Impurity Severely Punished

Impurity Severely Punished

The grievousness of the sin of adultery may be easily inferred from the severity of its punishment. According to the law promulgated by God in the Old Testament, the adulterer was stoned to death. Nay more, because of the criminal passion of one man, not only the perpetrator of the crime, but a whole city was destroyed, as we read with regard to the Sichemites. The Sacred Scriptures abound with examples of the divine vengeance, such as the destruction of Sodom and of the neighbouring cities,' the punishment of the Israelites who committed fornication in the wilderness with the daughters of Moab, and the slaughter of the Benjamites. These examples the pastor can easily make use of to deter men from shameful lust.


Roman Catechism, Part III, The Sixth Commandment : Impurity Blinds The Mind And Hardens The Heart

But even though the adulterer may escape the punishment of death, he does not escape the great pains and torments that often overtake such sins as his. He becomes afflicted with blindness of mind a most severe punishment; he is lost to all regard for God, for reputation, for honour, for family, and even for life; and thus, utterly abandoned and worthless, he is undeserving of confidence in any matter of moment, and becomes unfitted to discharge any kind of duty.

Of this we find examples in the persons of David and of Solomon. David had no sooner fallen into the crime of adultery than he degenerated into a character the very reverse of what he had been before; from the mildest of men he became so cruel as to consign to death Urias, one of his most deserving subjects. Solomon, having abandoned himself to the lust of women, gave up the true religion to follow strange gods. This sin, therefore, as Osee observes, takes away man's heart and often blinds his understanding.


Roman Catechism, Part III, The Sixth Commandment : Avoidance Of Idleness

Avoidance Of Idleness

means of practicing purity

We now come to the remedies which consist in action. The first is studiously to avoid idleness; for, according to Ezechiel, it was by yielding to the enervating influence of idleness that the Sodomites plunged into the most shameful crime of criminal lust.


Roman Catechism, Part III, The Sixth Commandment : Temperance

Temperance

In the next place, intemperance is carefully to be avoided. I fed them to the full, says the Prophet, and they committed adultery. An overloaded stomach begets impurity. This our Lord intimates in these words: Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness. Be not drunk with wine, says the Apostle, wherein is luxury.


Roman Catechism, Part III, The Sixth Commandment : Custody Of The Eyes

Custody Of The Eyes

But the eyes, in particular, are the inlets to criminal passion, and to this refer these words of our Lord: If thine eye scandalise thee, pluck it out, and cast it from thee. The Prophets, also, frequently speak to the same effect. I made a covenant with mine eyes, says Job, that I would not so much as think upon a virgin. Finally, there are on record innumerable examples of the evils which have their origin in the indulgence of the eyes. It was thus that David sinned, thus that the king of Sichem fell, and thus also that the elders sinned who calumniated Susanna.


Roman Catechism, Part III, The Sixth Commandment : Avoidance Of Immodest Dress

Avoidance Of Immodest Dress

Too much display in dress, which especially attracts the eye, is but too frequently an occasion of sin. Hence the admonition of Ecclesiasticus: Turn away thy face from a woman dressed up. As women are given to excessive fondness for dress, it will not be unseasonable in the pastor to give some attention to the subject, and sometimes to admonish and reprove them in the impressive words of the Apostle Peter: Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel. St. Paul likewise says: Not with plaited hair, or gold, or pearls, or costly attire. Many women adorned with gold and precious stones, have lost the only true ornament of their soul and body.


Roman Catechism, Part III, The Sixth Commandment : Avoidance Of Impure Conversation, Reading, Pictures

Next to the sexual excitement, usually provoked by too studied an elegance of dress, follows another, which is indecent and obscene conversation. Obscene language is a torch which lights up the worst passions of the young mind; and the Apostle has said, that evil communications corrupt good manners. Immodest and passionate songs and dances are most productive of this same effect and are, therefore, cautiously to be avoided.

In the same class are to be numbered soft and obscene books which must be avoided no less than indecent pictures. All such things possess a fatal influence in exciting to unlawful attractions, and in inflaming the mind of youth. In these matters the pastor should take special pains to see that the faithful most carefully observe the pious and prudent regulations of the Council of Trent.


Roman Catechism, Part III, The Sixth Commandment : Frequentation Of The Sacraments

Frequentation Of The Sacraments

If the occasions of sin which we have just enumerated be carefully avoided, almost every excitement to lust will be removed. But the most efficacious means for subduing its violence are frequent use of confession and Communion, as also unceasing and devout prayer to God, accompanied by fasting and almsdeeds. Chastity is a gift of God. To those who ask it aright He does not deny it; nor does He suffer us to be tempted beyond our strength.


Roman Catechism, Part III, The Sixth Commandment : Mortification

Mortification

But the body is to be mortified and the sensual appetites to be repressed not only by fasting, and particularly, by the fasts instituted by the Church, but also by watching, pious pilgrimages, and other works of austerity. By these and similar observances is the virtue of temperance chiefly manifested. In connection with this subject, St. Paul, writing to the Corinthians, says: Every one that striveth for the mastery, refraineth himself from all things; and they indeed that they may receive a corruptible crown, but we an incorruptible one. A little after he says: I chastise my body and bring it into subjection, lest, perhaps, when I have preached to others, I myself should become a castaway. And in another place he says: Make not provision for the flesh in its concupiscence.


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

THE SEVENTH COMMANDMENT : " Thou shalt not steal "

In the early ages of the Church, it was customary to impress on the minds of hearers the nature and force of this Commandment. This we learn from the reproof uttered by the Apostle against some who were most earnest in deterring others from vices, in which they themselves were found freely to indulge: Thou, therefore, that teachest another, teachest not thyself: thou that preachest that men should not steal, stealest. The salutary effect of such instructions was not only to correct a vice then very prevalent, but also to repress quarrels, litigation and other evils which generally grow out of theft. Since in these our days men are unhappily addicted to the same vices, with their consequent misfortunes and evils, the pastor, following the example of the holy Fathers and Doctors, should strongly insist on this point and explain with diligent care the force and meaning of this Commandment.


Roman Catechism, Part III, The Seventh Commandment : This Commandment A Proof Of The Love Of God Towards Us And A Claim On Our Gratitude

In the first place the pastor should exercise care and industry in declaring the infinite love of God for man. Not satisfied with having fenced round, so to say, our lives, our persons and our reputation, by means of the two Commandments, Thou shalt not kill, Thou shalt not commit adultery, God defends and places a guard over our property and possessions, by adding the prohibition, Thou shalt not steal. These words can have no other meaning than that which we indicated above when speaking of the other Commandments. They declare that God forbids our worldly goods, which are placed under His protection, to be taken away or injured by anyone.

Our gratitude to God, the author of this law, should be in proportion to the greatness of the benefit the law confers upon us. Now since the truest test of gratitude and the best means of returning thanks, consists not only in lending a willing ear to His precepts, but also in obeying them, the faithful are to be animated and encouraged to an observance of this Commandment.


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

Two Parts Of This Commandment

Like the preceding Commandments, this one also is divided into two parts. The first, which prohibits theft, is mentioned expressly; while the spirit and force of the second, which en forces kindliness and liberality towards our neighbour, are implied in the first part.


Roman Catechism, Part III, The Seventh Commandment : Stealing Forbidden

Stealing Forbidden

Negative Part of this Commandment

We shall begin with the prohibitory part of the Commandment, Thou shalt not steal. It is to be observed, that by the word steal is understood not only the taking away of anything from its rightful owner, privately and without his consent, but also the possession of that which belongs to another, contrary to the will, although not without the knowledge, of the true owner; else we are prepared to say that He who prohibits theft does not also prohibit robbery, which is accomplished by violence and injustice, whereas, according to St. Paul, extortioners shall not possess the kingdom of God, and their very company and ways should be shunned, as the same Apostle writes.


Roman Catechism, Part III, The Seventh Commandment : Theft And Robbery Forbidden

Theft And Robbery Forbidden

But though robbery is a greater sin than theft, inasmuch as it not only deprives another of his property, but also offers violence and insult to him; yet it cannot be a matter of surprise that the divine prohibition is expressed under the milder word, steal, instead of rob. There was good reason for this, since theft is more general and of wider extent than robbery, a crime which only they can commit who are superior to their neighbour in brute force and power. Furthermore, it is obvious that when lesser crimes are forbidden, greater enormities of the same sort are also prohibited.


Roman Catechism, Part III, The Seventh Commandment : Various Names Given To Stealing

Various Names Given To Stealing

The unjust possession and use of what belongs to another are expressed by different names, according to the diversity of the objects taken without the consent and knowledge of the owners To take any private property from a private individual is called theft; from the public, peculation. To enslave a freeman, or appropriate the slave of another is called manstealing. To steal anything sacred is called sacrilege a crime most enormous and sinful, yet so common in our days that what piety and wisdom had set aside for the necessary expenses of divine worship, for the support of the ministers of religion, and the use of the poor is employed in satisfying individual avarice and the worst passions.


Roman Catechism, Part III, The Seventh Commandment : Desire Of Stealing Forbidden

Desire Of Stealing Forbidden

But, besides actual theft, that is, the outward commission, the will and desire are also forbidden by the law of God. The law is spiritual and concerns the soul, the source of our thoughts and designs. From the heart, says our Lord in St. Matthew, come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies.


Roman Catechism, Part III, The Seventh Commandment : Gravity Of The Sin Of Stealing

Gravity Of The Sin Of Stealing

The grievousness of the sin of theft is sufficiently seen by the light of natural reason alone, for it is a violation of justice which gives to every man his own. The distribution and allotment of property, fixed from the beginning by the law of nations and confirmed by human and divine laws, must be considered as inviolable, and each one must be allowed secure possession of what justly belongs to him, unless we wish the overthrow of human society. Hence these words of the Apostle: Neither thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God.

The long train of evils which this sin entails are a proof at once of its mischievousness and enormity. It gives rise to hasty and rash judgments, engenders hatred, originates enmities, and sometimes subjects the innocent to cruel condemnation.

What shall we say of the necessity imposed by God on all of satisfying for the injury done? Without restitution, says St. Augustine, the sin is not forgiven. The difficulty of making such restitution, on the part of those who have been in the habit of enriching themselves with their neighbour's property, we may learn not only from personal observation and reflection, but also from the testimony of the Prophet Habacuc: Woe to him that heapeth together what is not his own. How long also doth he load himself with thick clay? The possession of other men's property he calls thick clay, because it is difficult to emerge and extricate one's self from (illgotten goods).


Roman Catechism, Part III, The Seventh Commandment : The Chief Kinds Of Stealing

The Chief Kinds Of Stealing

There are so many kinds of stealing that it is most difficult to enumerate them all; but since the others can be reduced to theft and robbery, it will be sufficient to speak of these two. To inspire the faithful with a detestation of such grievous crimes and to deter them from their commission, the pastor should use all care and diligence. Now let us consider these two kinds of stealing.


Roman Catechism, Part III, The Seventh Commandment : Various Forms Of Theft

Various Forms Of Theft

They are guilty of theft who buy stolen goods, or retain the property of others, whether found, seized, or pilfered. If you have found, and not restored, says St. Augustine, you have stolen. If the true owner cannot, however, be discovered, whatever is found should go to the poor. If the finder refuse to make restitution, he gives evident proof that, were it in his power, he would make no scruple of stealing all that he could lay his hands on.

Those who, in buying or selling, have recourse to fraud and lying, involve themselves in the same guilt. The Lord will avenge their trickery. Those who sell bad and adulterated goods as real and genuine, or who defraud the purchasers by weight, measure, number, or rule, are guilty of a species of theft still more criminal and unjust. It is written in Deuteronomy: Thou shalt not have divers weights in thy bag. Do not any unjust thing, says Leviticus, in judgment, in rule, in weight or in measure. Let the balance be just, and the weights equal, the bushel just, and the sextary equal. And elsewhere it is written: Divers weights are an abomination before the Lord; a deceitful balance is not good.

It is, also, a downright theft, when labourers and artisans exact full wages from those to whom they have not given just and due labor. Again, dishonest servants and agents are no better than thieves, nay they are more detestable than other thieves; against these everything may be locked, while against a pilfering servant nothing in a house can be secure by bolt or lock.

They, also, who obtain money under pretence of poverty, or by deceitful words, may be said to steal, and their guilt is aggravated since they add falsehood to theft.

Persons charged with offices of public or private trust, who altogether neglect, or but indifferently perform their duties, while they enjoy the salary and emoluments of such offices, are also to be reckoned in the number of thieves.

To enumerate the various other modes of theft, invented by the ingenuity of avarice, which is versed in all the arts of making money, would be a tedious and, as already said, a most difficult task.


Roman Catechism, Part III, The Seventh Commandment : Various Forms Of Robbery

Various Forms Of Robbery

The pastor, therefore, should next come to treat of robbery, which is the second general division of these crimes. First, he should admonish the Christian people to bear in mind the teaching of the Apostle: They that will become rich fall into temptation, and the snare of the devil; and never to forget the rule: All things whatsoever you will that men do to you, do you also to them; and always to bear in mind the words of Tobias: See thou never do to another what thou wouldst hate to have done to thee by another.

Robbery is more comprehensive than theft. Those who pay not the labourer his hire are guilty of robbery, and are exhorted to repentance by St. James in these words: Go to now, ye rich men, weep and howl for your miseries, which shall come upon you. He adds the reason for their repentance: Behold the hire of the labourers, who have reaped down your fields, which by fraud has been kept back by you, crieth: and the cry of them hath entered into the ears of the Lord of sabaoth. This sort of robbery is strongly condemned in Leviticus, Deuteronomy, Malachy, and Tobias.

Among those who are guilty of robbery are also included persons who do not pay, or who turn to other uses or appropriate to themselves, customs, taxes, tithes and such revenues, which are owed to the Church or civil authorities.

To this class also belong usurers, the most cruel and relentless of extortioners, who by their exorbitant rates of interest, plunder and destroy the poor. Whatever is received above the capital and principal, be it money, or anything else that may be purchased or estimated by money, is usury; for it is written in Ezechiel: He hath not lent upon usury, nor taken an increase; and in Luke our Lord says: Lend, hoping for nothing thereby. Even among the pagans usury was always considered a most grievous and odious crime. Hence the question, "What is usury ?" was answered: "What is murder?" And, indeed, he who lends at usury sells the same thing twice, or sells that which has no real existence.

Corrupt judges, whose decisions are venal, and who, bought over by money or other bribes, decide against the just claims of the poor and needy, also commit robbery.

Those who defraud their creditors, who deny their just debts, and also those who purchase goods on their own, or on another's credit, with a promise to pay for them at a certain time, and do not keep their word, are guilty of the same crime of robbery. And it is an aggravation of their guilt that, in consequence of their want of punctuality and their fraud, prices are raised to the great injury of the public. To such persons seem to apply the words of David: The sinner shall borrow, and not pay again.

But what shall we say of those rich men who exact with rigour what they lend to the poor, even though the latter are not able to pay them, and who, disregarding God's law, take as security even the necessary clothing of the unfortunate debtors ? For God says: If thou take of thy neighbour a garment in pledge, thou shalt give it him again before sunset, for that same is the only thing wherewith he is covered, the clothing of his body, neither hath he any other to sleep in: if he cry to me I will hear him, because I am compassionate. Their rigorous exaction is justly termed rapacity, and therefore robbery.

Among those whom the holy Fathers pronounced guilty of robbery are persons who, in times of scarcity, hoard up their corn, thus culpably rendering supplies scarcer and dearer. This holds good with regard to all necessaries of life and sustenance. These are they against whom Solomon utters this execration: He that hideth up corn, shall be cursed among the people. Such persons the pastor should warn of their guilt, and should reprove with more than ordinary freedom; he should explain to them at length the punishments which await such sins.

So much for what the seventh Commandment forbids.


Roman Catechism, Part III, The Seventh Commandment : Restitution Enjoined

Restitution Enjoined

Positive Part of this Commandment

We now come to the positive part of this Commandment, in which the first thing to be considered is satisfaction or restitution; for without restitution the sin is not forgiven.


Roman Catechism, Part III, The Seventh Commandment : Who Are Held To Restitution

Who Are Held To Restitution

But as the law of making restitution to the injured party is binding not only on the person who commits theft, but also on all who cooperate in the sin, it is necessary to explain who are indispensably bound to this satisfaction or restitution. There are several classes (who are thus bound).

The first consists of those who order others to steal, and who are not only the authors and accomplices of theft, but also the most criminal among thieves.

Another class embraces those, who, when they cannot command others to commit theft persuade and encourage it. These, since they are like the first class in intention, though unlike them in power, are equally guilty of theft.

A third class is composed of those who consent to the theft committed by others.

The fourth class is that of those who are accomplices in, and derive gain from theft; if that can be called gain, which, unless they repent, consigns them to everlasting torments. Of them David says: If thou didst see a thief, thou didst run with him.

The fifth class of thieves are those who, having it in their power to prohibit theft, so far from opposing or preventing it, fully and freely suffer and sanction its commission.

The sixth class is constituted of those who are well aware that the theft was committed, and when it was committed; and yet, far from mentioning it, pretend they know nothing about it.

The last class comprises all who assist in the accomplishment of theft, who guard, defend, receive or harbour thieves.

All these are bound to make restitution to those from whom anything has been stolen, and are to be earnestly exhorted to the discharge of so necessary a duty.

Neither are those who approve and commend thefts entirely innocent of this crime. Children also who steal from their parents, and wives who steal from their husbands are not guiltless of theft.


Roman Catechism, Part III, The Seventh Commandment : Almsdeeds Enjoined

Almsdeeds Enjoined

This Commandment also implies an obligation to sympathise with the poor and needy, and to relieve their difficulties and distresses by our means and good offices. Concerning this subject, which cannot be insisted on too often or too strongly, the pastor will find abundant matter to enrich his discourses in the works of St. Cyprian, St. John Chrysostom, St. Gregory Nazianzen, and other eminent writers on almsdeeds.


Roman Catechism, Part III, The Seventh Commandment : Inducements To Practice Almsgiving

Inducements To Practice Almsgiving

The pastor, therefore, should encourage the faithful to be willing and anxious to assist those who have to depend on charity, and should make them realise the great necessity of giving alms and of being really and practically liberal to the poor, by reminding them that on the last day God will condemn and consign to eternal fires those who have omitted and neglected the duty of almsgiving, while on the contrary He will praise and introduce into His heavenly country those who have exercised mercy towards the poor. These two sentences have been already pronounced by the lips of Christ the Lord: Come, ye blessed of my Father, possess the kingdom prepared for you; and: Depart front me, ye cursed, into everlasting fire.

Priests should also cite those texts which are calculated to persuade (to the performance of this important duty): Give and it shall be given to you. They should dwell on the promise of God, the richest and most abundant that can be conceived: There is no man who hath left house, or brethren, etc., that shall not receive an hundred times as much now in this time and in the world to come life everlasting; and he should add these words of our Lord: Make unto yourselves friends of the mammon of iniquity, that when you shall fail, they may receive you into everlasting dwellings.


Roman Catechism, Part III, The Seventh Commandment : Ways Of Giving Alms

Ways Of Giving Alms

They should also explain the parts of this necessary duty, so that whoever is unable to give may at least lend to the poor what they need to sustain life, according to the command of Christ our Lord: Lend, hoping for nothing thereby. The happiness of doing this is thus expressed by holy David: Acceptable is the man that showeth mercy and lendeth.

But if we are not able to give to those who must depend on the charity of others for their sustenance, it is an act of Christian piety, as well as a means of avoiding idleness, to procure by our labor and industry what is necessary for the relief of the poor. To this the Apostle exhorts all by his own example. For yourselves, he says to the Thessalonians, know how you ought to imitate us; and again, writing to the same people: Use your endeavour to be quiet, and that you do your own business, and work with your own, hands, as we commanded you; and to the Ephesians: He that stole, let him steal no more; but rather let him labour working with his hands the thing which is good, that he may have something to give to him that suffereth need.'


Roman Catechism, Part III, The Seventh Commandment : Frugality Is Enjoined

Frugality Is Enjoined

We should also practice frugality and draw sparingly on the kindness of others, that we may not be burden or a trouble to them. The exercise of considerateness is conspicuous in all the Apostles, but preeminently so in St. Paul. Writing to the Thessalonians he says: You remember, brethren, our labour and toil; working night and day lest we should be chargeable to any of you, we preached amongst you the gospel of God. And in another place the same Apostle says: In labour and in toil, we worked night and day, lest we should be burdensome to any of you.


Roman Catechism, Part III, The Seventh Commandment : The Punishment Of Its Violation

The Punishment Of Its Violation

Sanction Of This Commandment

To inspire the faithful with an abhorrence of all infamous sins against this Commandment, the pastor should have recourse to the Prophets and the other inspired writers, to show the detestation in which God holds the crimes of theft and robbery, and the awful threats which He denounces against their perpetrators. Hear this, exclaims the Prophet Amos, you that crush the poor, and make the needy of the land to fail, saying: "When will the month be over, and we shall sell our wares, and the sabbath, and we shall open the corn; that we may lessen the measure, and increase the sickle, and may convey in deceitful balances? Many passages of the same kind may be found in Jeremias, Proverbs,' and Ecclesiasticus. Indeed it cannot be doubted that such crimes are the seeds from which have sprung in great part the evils which in our times oppress society.


Roman Catechism, Part III, The Seventh Commandment : The Reward Of Observing This Commandment

That Christians may accustom themselves to those acts of generosity and kindness towards the poor and the needy which are inculcated by the second part of this Commandment, the pastor should place before them those ample rewards which God promises in this life and in the next to the beneficent and the bountiful.


Roman Catechism, Part III, The Seventh Commandment : Excuses for Stealing Refuted

Excuses for Stealing Refuted

As there are not wanting those who would even excuse their thefts, these are to be admonished that God will accept no excuse for sin; and that their excuses, far from extenuating, serve only greatly to aggravate their guilt.


Roman Catechism, Part III, The Seventh Commandment : The Plea Of Rank And Position

The Plea Of Rank And Position

How insufferable the vanity of those men of exalted rank who excuse themselves by alleging that they act not from cupidity or avarice, but stoop to take what belongs to others only from a desire to maintain the grandeur of their families and of their ancestors, whose repute and dignity must fall, if not upheld by the possession of another man's property. Of this harmful error they are to be disabused; and they are to be convinced that the only means to preserve and augment their wealth and to enhance the glory of their ancestors is to obey the will of God and observe His Commandments. Once His will and Commandments are contemned, the stability of property, no matter how securely settled, is overturned; kings are dethroned, and hurled from the highest stations of honour; while the humblest individuals, men too, towards whom they cherished the most implacable hatred, are sometimes called by God to occupy their place.

It is incredible to what degree the divine wrath is kindled against such offenders, and this we know from the testimony of Isaias, who records these words of God: Thy princes are faithless, companions of thieves; they all love bribes, they run after rewards. Therefore, saith the Lord, the God of Hosts, the mighty one of Israel: Ah! I will comfort myself over my adversaries; and I will be revenged of my enemies; and I will turn my hand to thee, and I will clean purge away thy dross.


Roman Catechism, Part III, The Seventh Commandment : The Plea Of Greater Ease And Elegance

The Plea Of Greater Ease And Elegance

Some there are, who plead in justification of such conduct, not the ambition of maintaining splendour and glory, but a desire of acquiring the means of living in greater ease and elegance. These are to be refuted, and should be shown how impious are the words and conduct of those who prefer their own ease to the will and the glory of God whom, by neglecting His Commandments, we offend extremely. And yet what real advantage can there be in theft? Of how many very serious evils is it not the source? Confusion and repentance, says Ecclesiasticus, is upon a thief. But even though no disadvantage overtake the thief, he offers an insult to the divine name, opposes the most holy will of God, and contemns His salutary precepts. From hence result all error, all dishonesty, all impiety.


Roman Catechism, Part III, The Seventh Commandment : The Plea Of The Other's Wealth

The Plea Of The Other's Wealth

But do we not sometimes hear the thief contend that he is not guilty of sin, because he steals from the rich and the wealthy, who, in his mind, not only suffer no injury, but do not even feel the loss? Such an excuse is as wretched as it is baneful.


Roman Catechism, Part III, The Seventh Commandment : The Plea Of Force Of Habit

The Plea Of Force Of Habit

Others imagine that they should be excused, because they have contracted such a habit of stealing as not to be able easily to refrain from such desires and practices. If such persons listen not to the admonition of the Apostle: He that stole, let him now steal no more, let them recollect that one day, whether they like it or not, they will become accustomed to an eternity of torments.


Roman Catechism, Part III, The Seventh Commandment : The Plea Of Favourable Opportunity

The Plea Of Favourable Opportunity

Some excuse themselves by saying that the opportunity presented itself. The proverb is well known: Those who are not thieves are made so by opportunity. Such persons are to be disabused of their wicked idea by reminding them that it is our duty to resist every evil propensity. If we yield instant obedience to every inordinate impulse, what measure, what limits will there be to crime and disorder? Such an excuse, therefore, is of the lowest character, or rather is an avowal of a complete want of restraint and justice. To say that you do not commit sin, because you have no opportunity of sinning, is almost to acknowledge that you are always prepared to sin when opportunity offers.


Roman Catechism, Part III, The Seventh Commandment : The Plea Of Revenge

The Plea Of Revenge

There are some who say that they steal in order to gratify revenge, having themselves suffered the same injury from others. To such offenders it should be answered first of all that no one is allowed to return injury for injury; next that no person can be a judge in his own cause; and finally that still less can it be lawful to punish one man for the wrong done you by another.


Roman Catechism, Part III, The Seventh Commandment : The Plea Of Financial Embarrassment

The Plea Of Financial Embarrassment

Finally, some find a sufficient justification of theft in their own embarrassments, alleging that they are overwhelmed with debt, which they cannot pay off otherwise than by theft. Such persons should be given to understand that no debt presses more heavily upon all men than that which we mention each day in these words of the Lord's Prayer: Forgive us our debts. Hence it is the height of folly to be willing to increase our debt to God by new sin, in order to be able to pay our debts to men. It is much better to be consigned to prison than to be cast into the eternal torments of hell; it is by far a greater evil to be condemned by the judgment of God, than by that of man. Hence it becomes our duty to have recourse to the assistance and mercy of God from whom we can obtain whatever we need.

There are also other excuses, which, however, the judicious and zealous pastor will not find it difficult to meet, so that thus he may one day be blessed with a people who are followers of good works.


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

THE EIGHTH COMMANDMENT : " Thou shalt not bear false witness against thy neighbour "

The great utility, nay the necessity, of carefully explaining this Commandment, and of emphasising its obligation, we learn from these words of St. James: If any man offend not in word, the same is a perfect man; and again, The tongue is indeed a little member, and boasteth great things. Behold how small a fire, what a great wood it kindleth; and so on, to the same effect.

From these words we learn two truths. The first is that sins of the tongue are very prevalent, which is confirmed by these words of the Prophet: Every man is a liar, so that it would almost seem as if this were the only sin which extends to all mankind. The other truth is that the tongue is the source of innumerable evils. Through the fault of the evilspeaker are often lost the property, the reputation, the life, and the salvation of the Injured person, or of him who inflicts the injury. The injured person, unable to bear patiently the contumely, avenges it without restraint. The offender, on the other hand, deterred by a perverse shame and a false idea of what is called honour, cannot be induced to make reparation to him whom he has offended.


Roman Catechism, Part III, The Eighth Commandment : This Commandment Should Call Forth Our Gratitude

Hence the faithful are to be exhorted to thank God as much as they can for having given this salutary Commandment, not to bear false witness, which not only forbids us to injure others, but which also, if duly observed, prevents others from injuring us.


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

Two Parts Of This Commandment

In its explanation we shall proceed as we have done with regard to the others, pointing out that in it are contained two laws. The first forbids us to bear false witness. The other commands us to lay aside all dissimulation and deceit, and to measure our words and actions by the standard of truth, a duty of which the Apostle admonishes the Ephesians in these words: Doing the truth in charity, let us grow up in all things in him.


Roman Catechism, Part III, The Eighth Commandment : Negative Part Of This Commandment

Negative Part Of This Commandment

With regard to the prohibitory part of this Commandment, although by false testimony is understood whatever is positively but falsely affirmed of anyone, be it for or against him, be it in a public court or elsewhere; yet the Commandment specially prohibits that species of false testimony which is given on oath in a court of justice. For a witness swears by the Deity, because the words of a man thus giving evidence and using the divine name, have very great weight and possess the strongest claim to credit. Such testimony, therefore, because it is dangerous, is specially prohibited; for even the judge himself cannot reject the testimony of sworn witnesses, unless they be excluded by exceptions made in the law, or unless their dishonesty and malice are notorious. This is especially true since it is commanded by divine authority that in the mouth of two or three every word shall stand.


Roman Catechism, Part III, The Eighth Commandment : "Against Thy Neighbour"

"Against Thy Neighbour"

In order that the faithful may have a clear comprehension of this Commandment it should be explained who is our neighbour, against whom it is unlawful to bear false witness. According to the interpretation of Christ the Lord, our neighbour is he who needs our assistance, whether bound to us by ties of kindred or not, whether a fellowcitizen or a stranger, a friend or an enemy.' It is wrong to think that one may give false evidence against an enemy, since by the command of God and of our Lord we are bound to love him.

Moreover, as every man is bound to love himself, and is thus, in some sense, his own neighbour, it is unlawful for anyone to bear false witness against himself. He who does so brands himself with infamy and disgrace, and injures both himself and the Church of which he is a member, much as the suicide, by his act, does a wrong to the state. This is the doctrine of St. Augustine, who says: To those who do not understand (the precept) properly, it might seem lawful to give false testimony against one's self, because the words "against thy neighbour" are subjoined in the Commandment. But let no one who bears false testimony against himself think that he has not violated this Commandment, for the standard of loving our neighbour is the love which we cherish towards ourselves.


Roman Catechism, Part III, The Eighth Commandment : False Testimony In Favour Of A Neighbour Is Also Forbidden

But if we are forbidden to injure our neighbour by false testimony, let it not be inferred that the contrary is lawful, and that we may help by perjury those who are bound to us by ties of kinship or religion. It is never allowed to have recourse to lies or deception, much less to perjury. Hence St. Augustine in his book to Crescentius On Lying teaches from the words of the Apostle that a lie, although uttered in false praise of anyone, is to be numbered among false testimonies. Treating of that passage, Yea, and we are found false witnesses of God, because we have given testimony against God, that he hath raised up Christ whom he hath not raised, if the dead rise not again, he says: The Apostle calls it false testimony to utter a lie with regard to Christ, even though it should seem to redound to His praise.

It also not infrequently happens, that by favouring one party we injure the other. False testimony is certainly the occasion of misleading the judge, who, yielding to such evidence, is sometimes obliged to decide against justice, to the injury of the innocent.

Sometimes, too, it happens that the successful party, who by means of perjured witnesses, has gained his case and escaped with impunity, exulting in his iniquitous victory, soon becomes accustomed to the work of corrupting and suborning false witnesses, by whose aid he hopes to obtain whatever he wishes.

To the witness himself it must be most grievous that his falsehood and perjury are known to him whom he has aided and abetted by his perjury; whilst encouraged by the success that follows his crime, he becomes every day more accustomed to wickedness and audacity.


Roman Catechism, Part III, The Eighth Commandment : All Falsehoods In Lawsuits Are Forbidden

"Thou Shalt Not Bear False Witness"

This precept then prohibits deceit, lying and perjury on the part of witnesses. The same prohibition extends also to plaintiffs, defendants, promoters, representatives, procurators and advocates; in a word, to all who take any part in lawsuits.


Roman Catechism, Part III, The Eighth Commandment : False Testimony Out Of Court Is Forbidden

Finally, God prohibits all testimony which may inflict injury or injustice, whether it be a matter of legal evidence or not. In the passage of Leviticus where the Commandments are repeated, we read: Thou shalt not steal; thou shalt not lie; neither shall any man deceive his neighbour.' To none, therefore can it be a matter of doubt, that this Commandment condemns lies of every sort, as these words of David explicitly declare: Thou wilt destroy all that speak a lie.


Roman Catechism, Part III, The Eighth Commandment : This Commandment Forbids Detraction

This Commandment Forbids Detraction

This Commandment forbids not only false testimony, but also the detestable vice and practice of detraction, a pestilence, which is the source of innumerable and calamitous evils. This vicious habit of secretly reviling and calumniating character is frequently reprobated in the Sacred Scriptures. With him, says David, I would not eat; and St. James: Detract not one another, my brethren.

Holy Writ abounds not only with precepts on the subject, but also with examples which reveal the enormity of the crime. Aman, by a crime of his own invention, had so incensed Assuerus against the Jews that he ordered the destruction of the entire race. Sacred history contains many other examples of the same kind, which priests should recall in order to deter the people from such iniquity.


Roman Catechism, Part III, The Eighth Commandment : Various Kinds Of Detraction

Various Kinds Of Detraction

But, to understand well the nature of this sin of detraction, we must know that reputation is injured not only by calumniating the character, but also by exaggerating the faults of others. He who gives publicity to the secret sin of any man, in an unnecessary place or time, or before persons who have no right to know, is also rightly regarded as a detractor and evilspeaker, if his revelation seriously injures the other's reputation.

But of all sorts of calumnies the worst is that which is directed against Catholic doctrine and its teachers. Persons who extol the propagators of error and of unsound doctrine are guilty of a like crime.

Nor are those to be dissociated from the ranks of evilspeakers, or from their guilt, who, instead of reproving, lend a willing ear and a cheerful assent to the calumniator and reviler. As we read in St. Jerome and St. Bernard, it is not so easy to decide which is more guilty, the detractor, or the listener; for if there were no listeners, there would be no detractors.

To the same category belong those who cunningly foment divisions and excite quarrels; who feel a malignant pleasure in sowing discord, dissevering by fiction and falsehood the closest friendships and the dearest social ties, impelling to endless hatred and deadly combat the fondest friends. Of such pestilent characters the Lord expresses His detestation in these words: Thou shalt not be a detractor nor a whisperer among the people. Of this description were many of the advisers of Saul, who strove to alienate the king's affection from David and to arouse his enmity against him.


Roman Catechism, Part III, The Eighth Commandment : This Commandment Forbids Flattery

This Commandment Forbids Flattery

Among the transgressors of this Commandment are to be numbered those fawners and sycophants who, by flattery and insincere praise, gain the hearing and good will of those whose favour, money, and honours they seek, calling good evil, and evil good, as the Prophet says. Such characters David admonishes us to repel and banish from our society. The just man, he says, shall correct me in mercy, and shall reprove me; but let not the oil of the sinner fatten my head. This class of persons do not, it is true, speak ill of their neighbour; but they greatly injure him, since by praising his sins they cause him to continue in vice to the end of his life.

Of this species of flattery the most pernicious is that which proposes to itself for object the injury and the ruin of others. Thus Saul, when he sought to expose David to the sword and fury of the Philistines, in order to bring about his death, ad dressed him in these soothing words: Behold my eldest daughter Merob, her will I give thee to wife: only be a valiant man and fight the battles of the Lord. In the same way the Jews thus insidiously addressed our Lord: Master, we know that thou art a true speaker, and teachest the way of God in truth.

Still more pernicious is the language addressed sometimes by friends and relations to a person suffering with a mortal disease, and on the point of death, when they assure him that there is no danger of dying, telling him to be of good spirits, dissuading him from confession, as though the very thought should fill him with melancholy, and finally withdrawing his attention from all care and thought of the dangers which beset him in the last perilous hour.


Roman Catechism, Part III, The Eighth Commandment : This Commandment Forbids Lies Of All Kinds

In a word, lies of every sort are prohibited, especially those that cause grave injury to anyone, while most impious of all is a lie uttered against or regarding religion.

God is also grievously offended by those attacks and slanders which are termed lampoons, and other defamatory publications of this kind.

To deceive by a jocose or officious lie, even though it helps or harms no one, is, notwithstanding, altogether unworthy; for thus the Apostle admonishes us: Putting away lying, speak ye the truth. This practice begets a strong tendency to frequent and serious lying, and from jocose lying men contract the habit of lying, lose all reputation for truth, and ultimately find it necessary, in order to gain belief, to have recourse to continual swearing.


Roman Catechism, Part III, The Eighth Commandment : This Commandment Forbids Hypocrisy

This Commandment Forbids Hypocrisy

Finally, the first part of this Commandment prohibits dissimulation. It is sinful not only to speak, but to act deceitfully. Actions, as well as words, are signs of what is in our mind; and hence our Lord, rebuking the Pharisees, frequently calls them hypocrites. So, far with regard to the negative, which is the first part of this Commandment.


Roman Catechism, Part III, The Eighth Commandment : Judges Must Pass Sentence According To Law And Justice

Positive Part of this Commandment

We now come to explain what the Lord commands in the second part. Its nature and purpose require that trials be conducted on principles of strict justice and according to law. It requires that no one usurp judicial powers or authority, for, as the Apostle writes, it were unjust to judge another man's servant.

Again it requires that no one pass sentence without a sufficient knowledge of the case. This was the sin of the priests and scribes who passed judgment on St. Stephen. The magistrates of Philippi furnish another example. They have beaten us publicly, says the Apostle, uncondemned, men that are Romans, and have cast us into prison; and now do they thrust us out privately.

This Commandment also requires that the innocent be not condemned, nor the guilty acquitted; and that (the decision) be not influenced by money, or favour, hatred or love. For so Moses admonished the elders whom he had constituted judges of the people: Judge that which is just, whether he be one of your country or a stranger. There shall be no difference of persons, you shall hear the little as well as the great; neither shall you respect any man's person, because it is the judgment of God.


Roman Catechism, Part III, The Eighth Commandment : Witnesses Must Give Testimony Truthfully

With regard to an accused person who is conscious of his own guilt, God commands him to confess the truth, if he is interrogated judicially. By that confession he, in some sort, bears witness to, and proclaims the praise and glory of God; and of this we have a proof in these words of Josue, when exhorting Achan to confess the truth: My son, give glory to the Lord the God of Israel.

But as this Commandment chiefly concerns witnesses, the pastor should give them special attention. The spirit of the precept not only prohibits false testimony, but also commands the truth to be told. In human affairs, to bear testimony to the truth is a matter of the highest importance, because there are innumerable things of which we must be ignorant unless we arrive at a knowledge of them on the faith of witnesses. In matters with which we are not personally acquainted and which we need to know, there is nothing so important as true evidence. Hence the words of St. Augustine: He who conceals the truth and he who utters falsehood are both guilty; the one, because he is unwilling to render a service; the other, because he has the will to do an injury.

We are not, however, at all times, obliged to disclose the truth; but when, in a court of justice, a witness is legally interrogated by the judge, he is emphatically bound to tell the whole truth. Here, however, witnesses should be most circumspect, lest, trusting too much to memory, they affirm for certain what they have not fully ascertained.


Roman Catechism, Part III, The Eighth Commandment : Lawyers And Plaintiffs Must Be Guided By Love Of Justice

Attorneys and counsel, plaintiffs and prosecutors, remain still to be treated of. The two former should not refuse to contribute their services and legal assistance, when the necessities of others call for their aid. They should deal generously with the poor. They should not defend an unjust cause, prolong lawsuits by trickery, nor encourage them for the sake of gain. As to remuneration for their services and labours, let them be guided by the principles of justice and of equity.

Plaintiffs and prosecutors, on their side, are to be warned not to be led by the influence of love, or hatred, or any other undue motive into exposing anyone to danger through unjust charges:


Roman Catechism, Part III, The Eighth Commandment : All Must Speak Truthfully And With Charity

To all conscientious persons is addressed the divine command that in all their intercourse with society, in every conversation, they should speak the truth at all times from the sincerity of their hearts; that they should utter nothing injurious to the reputation of another, not even of those by whom they know they have been injured and persecuted. For they should always remember that between them and others there exists such a close social bond that they are all members of the same body.


Roman Catechism, Part III, The Eighth Commandment : Inducements To Truthfulness

Inducements To Truthfulness

In order that the faithful may be more disposed to avoid the vice of lying, the pastor should place before them the extreme lowness and disgrace of this sin. In the Sacred Scriptures the devil is called the father of lies; for as, he stood not in the truth, he is a liar and the father thereof.

To banish so great a sin, (the pastor) should add the mischievous consequences of lying; but since they are innumerable, he must be content with pointing out the chief kinds of these evils and calamities.

In the first place, he should show how grievously lies and deceit offend God and how deeply they are hated by God. This he should prove from the words of Solomon: Six things there are which the Lord hateth, and the seventh his soul detesteth: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that deviseth wicked plots, feet that are swift to run into mischief, a deceitful witness that uttereth lies, etc. Who, then, can protect or save from severest chastisements the man who is thus the object of God's special hate?

Again, what more wicked, what more base than, as St. James says, with the same tongue, by which we bless God and the Father, to curse men, who are made after the image and likeness of God, so that out of the same fountain flows sweet and bitter water. The tongue, which was before employed in giving praise and glory to God, afterwards, as far as it is able, by lying treats Him with ignominy and dishonour. Hence liars are excluded from a participation in the bliss of heaven. To David asking, Lord! who shall dwell in thy tabernacle? the Holy Spirit answers: He that speaketh truth in his heart, who hath not used deceit in his tongue.

Lying is also attended with this very great evil that it is an almost incurable disease. For since the guilt of the calumniator cannot be pardoned, unless satisfaction be made to the calumniated person, and since, as we have already observed, this duty is difficult for those who are deterred from its performance by false shame and a foolish idea of dignity, we cannot doubt that he who continues in this sin is destined to the unending punishments of hell. Let no one indulge the hope of obtaining the pardon of his calumnies or detractions, until he has repaired the injury which they have inflicted on the honour or fame of another, whether this was done in a court of justice, or in private and familiar conversation.

But the evil consequences of lying are widespread and extend to society at large. By duplicity and lying, good faith and truth, which form the closest links of human society, are dissolved, confusion ensues, and men seem to differ in nothing from demons.


Roman Catechism, Part III, The Eighth Commandment : How To Avoid Lying

How To Avoid Lying

The pastor should also teach that loquacity is to be avoided. By avoiding loquacity other evils will be obviated, and a great preventive opposed to lying, from which loquacious persons can scarcely abstain.


Roman Catechism, Part III, The Eighth Commandment : The Plea Of Prudence

The Plea Of Prudence

Excuses for Lying Refuted

There are those who seek to justify their duplicity either by the unimportance of what they say, or by the example of the worldly wise who, they claim, lie at the proper time. The pastor should correct such erroneous ideas by answering what is most true, namely, that the wisdom of the flesh is death. He should exhort his listeners in all their difficulties and dangers to trust in God, not in the artifice of lying; for those who have recourse to subterfuge, plainly show that they trust more to their own prudence than to the providence of God.


Roman Catechism, Part III, The Eighth Commandment : The Plea Of Revenge

The Plea Of Revenge

Those who lay the blame of their own falsehood on others, who first deceived them by lies, are to be taught the unlawfulness of avenging their own wrongs, and that evil is not to be rendered for evil, but rather that evil is to be overcome by good. Even if it were lawful to return evil for evil, it would not be to our interest to harm ourselves in order to get revenge. The man who seeks revenge by uttering falsehood inflicts very serious injury on himself.


Roman Catechism, Part III, The Eighth Commandment : The Pleas Of Frailty, Habit, And Bad. Example

Those who plead human frailty are to be taught that it is a duty of religion to implore the divine assistance, and not to yield to human infirmity.

Those who excuse themselves by habit are to be admonished to endeavour to acquire the contrary habit of speaking the truth; particularly as those who sin habitually are more guilty than others.

There are some who adduce in their own justification the example of others, who, they contend, constantly indulge in falsehood and perjury. Such persons should be undeceived by reminding them that bad men are not to be imitated, but reproved and corrected; and that, when we ourselves are addicted to the same vice, our admonitions have less influence in reprehending and correcting it in others.


Roman Catechism, Part III, The Eighth Commandment : The Pleas Of Convenience, Amusement, And Advantage

With regard to those who defend their conduct by saying that to speak the truth is often attended with inconvenience, priests should answer that (such an excuse) is an accusation, not a defence, since it is the duty of a Christian to suffer any inconvenience rather than utter a falsehood.

There remain two other classes of persons who seek to justify lying: those who say that they tell lies for the sake of amusement, and those who plead motives of interest, claiming that without recourse to lies, they can neither buy nor sell to advantage. The pastor should endeavour to reform both these kinds of liars. He should correct the former by showing how strong a habit of sinning is contracted by their practice, and by strongly impressing upon them the truth that for every idle word they shall render an account. As for the second class, he should upbraid them with greater severity, because their very excuse is a most serious accusation against themselves, since they show thereby that they yield no faith or confidence to these words of God: Seek first the kingdom of God and his justice, and all these things shall be added unto you.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Importance Of Instruction On These Two Commandments

THE NINTH AND TENTH COMMANDMENTS : " Thou shalt not covet thy neighbour's house: neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor anything that is his ."

It is to be observed, in the first place, that these two precepts, which were delivered last in order, furnish a general principle for the observance of all the rest. What is commanded in these two amounts to this, that if we wish to observe the preceding precepts of the law, we must be particularly careful not to covet. For he who does not covet, being content with what he has, will not desire what belongs to others, but will rejoice in their prosperity, will give glory to the immortal God, will render Him boundless thanks, and will observe the Sabbath, that is, will enjoy perpetual repose, and will respect his superiors. In fine, he will injure no man in word or deed or otherwise; for the root of all evil is concupiscence, which hurries its unhappy victims into every species of crime and wickedness. Keeping these considerations in mind, the pastor should be more diligent in explaining this Commandment, and the faithful more ready to hear (his instruction).


Roman Catechism, Part III, The Ninth and Tenth Commandments : Why These Two Commandments Are Explained Here Together

We have united these two Commandments because, since their subjectmatter is similar, they may be treated together. However, the pastor may explain them either together or separately, according as he may deem it more effective for his exhortations and admonitions. If, however, he has undertaken the exposition of the Decalogue, he should point out in what these two Commandments are dissimilar; how one covetousness differs from another a difference noticed by St. Augustine, in his book of Questions on Exodus. The one covetousness looks only to utility and interest, the other to unlawful desire and criminal pleasure. He, for instance, who covets a field or house, pursues profit rather than pleasure, while he who covets another man's wife yields to a desire of pleasure, not of profit.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Necessity Of Promulgating These Two Commandments

The promulgation of these two Commandments was necessary for two reasons. The first is to explain the sixth and seventh Commandments. Reason alone shows that to prohibit adultery is also to prohibit the desire of another man's wife, because, were the desire lawful, its indulgence must be so too; nevertheless, many of the Jews, blinded by sin, could not be induced to believe that such desires were prohibited by God. Nay, even after the Law had been promulgated and become known, many who professed themselves its interpreters, continued in the same error, as we learn from these words of our Lord recorded in St. Matthew: You have heard that it was said to them of old: "Thou shalt not commit adultery," but I say to you, etc.

The second reason (for the promulgation) of these two Commandments is that they distinctly and in express terms prohibit some things of which the sixth and seventh Commandments do not contain an explicit prohibition. The seventh Commandment, for instance, forbids an unjust desire or endeavour to take what belongs to another; but this Commandment further prohibits even to covet it in any way, even though it could be acquired justly and lawfully, if we foresee that by such acquisition our neighbour would suffer some loss.


Roman Catechism, Part III, The Ninth and Tenth Commandments : These Two Commandments Teach God's Love For Us And Our Need Of Him

But before we come to the exposition of the Commandments, the faithful are first to be informed that by this law we are taught not only to restrain our inordinate desires, but also to know the boundless love of God towards us.

By the preceding Commandments God had, as it were, fenced us round with safeguards, securing us and ours against injury of every sort; but by the addition of these two Commandments, He intended chiefly to provide against the injuries which we might inflict on ourselves by the indulgence of inordinate desires, as would easily happen were we at liberty to covet all things indiscriminately. By this law then, which forbids to covet, God has blunted in some degree the keenness of desire, which excites to every kind of evil, so that by reason of His command these desires are to some extent diminished, and we ourselves, freed from the annoying importunity of the passions, are enabled to devote more time to the performance of the numerous and important duties of piety and religion which we owe to God.

Nor is this the only lesson of instruction which we derive from these Commandments. They also teach us that the divine law is to be observed not only by the external performance of duties, but also by the internal concurrence of the heart. Between divine and human laws, then, there is this difference, that human laws are fulfilled by an external compliance alone, whereas the laws of God, since He reads the heart, require purity of heart, sincere and undefiled integrity of soul.

The law of God, therefore, is a sort of mirror, in which we behold the corruption of our own nature; and hence these words of the Apostle: I had not known concupiscence, if the law did not say: "Thou shalt not covet." ' Concupiscence, which is the fuel of sin, and which originated in sin, is always inherent in our fallen nature; from it we know that we are born in sin, and, therefore, do we humbly fly for assistance to Him, who alone can efface the stains of sin.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Two Parts Of These Commandments

Two Parts Of These Commandments

In common with the other Commandments, however, these two are partly mandatory, partly prohibitory.


Roman Catechism, Part III, The Ninth and Tenth Commandments : "Thou Shalt Not Covet"

"Thou Shalt Not Covet"

Negative Part

With regard to the prohibitory part, the pastor should explain what sort of concupiscence is prohibited by this law, lest some may think that which is not sinful to be sinful.


Roman Catechism, Part III, The Ninth and Tenth Commandments : What Sort Of Concupiscence Is Not Forbidden

Such is the concupiscence of the spirit against the flesh; Or that which David so earnestly desired, namely, to long after the justifications of God at all times.

Concupiscence, then, is a certain commotion and impulse of the soul, urging men to the desire of pleasures, which they do not actually enjoy. As the other propensities of the soul are not always sinful, neither is the impulse of concupiscence always vicious. It is not, for instance, sinful to desire food and drink; when cold, to wish for warmth; when warm, to wish to become cool. This lawful species of concupiscence was implanted in us by the Author of nature; but in consequence of the sin of our first parents it passed the limits prescribed by nature and became so depraved that it frequently excites to the desire of those things which conflict with the spirit and reason.

However, if well regulated, and kept within proper bounds, it is often still the source of no slight advantage. In the first place, it leads us to supplicate God continually, and humbly to beg of Him those things which we most earnestly desire. Prayer is the interpreter of our wishes; and if this lawful concupiscence did not exist within us, prayer would be far less frequent in the Church of God. It also makes us esteem the gifts of God more highly; for the more eagerly we desire anything, the dearer and more pleasing will be its possession to us. Finally, the gratification which we receive from the acquisition of the desired object increases the devotion of our gratitude to God.

If then it is sometimes lawful to covet, it must be conceded that not every species of concupiscence is forbidden. St. Paul, it is true, says that concupiscence is sin; but his words are to be understood in the same sense as those of Moses, whom he cites, as the Apostle himself declares when, in his Epistle to the Galatians he calls it the concupiscence of the flesh for he says: Walk in the spirit, and you shall not fulfil the lusts of the flesh.

Hence that natural, wellregulated concupiscence which does not go beyond its proper limits, is not prohibited; still less do these Commandments forbid that spiritual desire of the virtuous mind, which prompts us to long for those things that war against the flesh, for the Sacred Scriptures themselves exhort us to such a desire: Covet ye my words, Come over to me all ye that desire me.


Roman Catechism, Part III, The Ninth and Tenth Commandments : What Sort Of Concupiscence Is Here Prohibited

It is not, then, the mere power of desire, which can move either to a good or a bad object that is prohibited by these Commandments; it is the indulgence of evil desire, which is called the concupiscence of the flesh, and the fuel of sin, and which when accompanied by the consent of the will, is always sinful. Therefore only that covetousness is forbidden which the Apostle calls the concupiscence of the flesh, that is to say, those motions of desire which are contrary to the dictates of reason and outstep the limits prescribed by God.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Two Kinds Of Sinful Concupiscence

Two Kinds Of Sinful Concupiscence

This kind of covetousness is condemned, either because it desires what is evil, such as adultery, drunkenness, murder, and such heinous crimes, of which the Apostle says: Let us not covet evil things, as they also coveted; or because, although the objects may not be bad in themselves, yet there is some other reason which makes it wrong to desire them, as when, for instance, God or His Church prohibit their possession; for it is not permitted us to desire these things which it is altogether unlawful to possess. Such were, in the Old Law, the gold and silver from which idols were made, and which the Lord in Deuteronomy forbade anyone to covet

Another reason why this sort of vicious desire is condemned is that it has for its object that which belongs to another, such as a house, maidservant, field, wife, ox, ass and many other things, all of which the law of God forbids us to covet, simply because they belong to another. The desire of such things, when consented to, is criminal, and is numbered among the most grievous sins. For sin is committed the moment the soul, yielding to the impulse of corrupt desires, is pleased with evil things, and either consents to, or does not resist them, as St. James, pointing out the beginning and progress of sin, teaches when he says: Every man is tempted by his own concupiscence, being drawn away and allured; then, when concupiscence hath conceived, it bringeth forth sin; but sin, when it is completed, begetteth death.

When, therefore, the Law says: Thou shalt not covet, it means that we are not to desire those things which belong to others. A thirst for what belongs to others is intense and insatiable; for it is written: A covetous man shall not be satisfied with money; and of such a one Isaias says: Woe to you that join house to house, and lay field to field.


Roman Catechism, Part III, The Ninth and Tenth Commandments : The Various Objects We Are Forbidden To Covet

But a distinct explanation of each of the words (in which this Commandment is expressed) will make it easier to understand the deformity and grievousness of this sin.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Thy Neighbour's House

Thy Neighbour's House

The pastor, therefore, should teach that by the word house is to be understood not only the habitation in which we dwell, but all our property, as we know from the usage and custom of the sacred writers. Thus when it is said in Exodus that the Lord built houses for the midwives, the meaning is that He improved their condition and means.

From this interpretation, therefore, we perceive, that we are forbidden to indulge an eager desire of riches, or to envy others their wealth, or power, or rank; but, on the contrary, we are directed to be content with our own condition, whether it be high or low. Furthermore, it is forbidden to desire the glory of others since glory also is comprised under the word house.


Roman Catechism, Part III, The Ninth and Tenth Commandments : "Nor His Ox, Nor His Ass'

"Nor His Ox, Nor His Ass'

The words that follow, nor his ox, nor his ass, teach us that not only is it unlawful to desire things of greater value, such as a house, rank, glory, because they belong to others; but also things of little value, whatever they may be, animate or inanimate.


Roman Catechism, Part III, The Ninth and Tenth Commandments : "Nor His Servant

"Nor His Servant

The words, nor his servant, come next, and include captives as well as other slaves whom it is no more lawful to covet than the other property of our neighbour. With regard to the free who serve voluntarily either for wages, or out of affection or respect, it is unlawful, by words, or hopes, or promises, or rewards to bribe or solicit them, under any pretext whatever, to leave those to whose service they have freely engaged themselves; nay more, if, before the period of their contract has expired, they leave their employers, they are to be admonished, on the authority of this Commandment, to return to them by all means.


Roman Catechism, Part III, The Ninth and Tenth Commandments : "Thy Neighbour's"

"Thy Neighbour's"

The word neighbour is mentioned in this Commandment to mark the wickedness of those who habitually covet the lands, houses and the like, which lie in their immediate vicinity; for neighbourhood, which should make for friendship, is transformed by covetousness from a source of love into a cause of hatred.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Goods For Sale Not Included Under This Prohibition

But this Commandment is by no means transgressed by those who desire to purchase or have actually purchased, at a fair price, from a neighbour, the goods which he has for sale. Instead of doing him an injury, they, on the contrary, very much assist their neighbour, because to him the money will be much more convenient and useful than the goods he sells.


Roman Catechism, Part III, The Ninth and Tenth Commandments : "His Wife"

"His Wife"

The Commandment which forbids us to covet the goods of our neighbour, is followed by another, which forbids us to covet our neighbour's wife a law that prohibits not only the adulterer's criminal desire of his neighbour's wife, but even the wish to marry her. For of old when a bill of divorce was permitted, it might easily happen, that she who was put away by one husband might be married to another. But the Lord forbade the desire of another's wife lest husbands might be induced to abandon their wives, or wives conduct themselves with such bad temper towards their husbands as to make it necessary to send them away.

But now this sin is more grievous because the wife, although separated from her husband, cannot be taken in marriage by another until the husband's death. He, therefore, who covets another man's wife will easily fall from this into another desire, for he will wish either the death of the husband or the commission of adultery.

The same principle holds good with regard to women who have been betrothed to another. To covet them is also unlawful; and whoever strives to break their engagement violates one of the most holy of promises.

And if to covet the wedded wife of another is entirely unlawful, it is on no account right to desire in marriage the virgin who is consecrated to religion and to the service of God. But should anyone desire in marriage a married woman whom he thinks to be single, and whom he would not wish to marry if he knew she had a husband living, certainly he does not violate this Commandment. Pharaoh and Abimelech, as the Scripture informs us, were betrayed into this error; they wished to marry Sarah, supposing her to be unmarried, and to be the sister, not the wife of Abraham.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Detachment From Riches Enjoined

Detachment From Riches Enjoined

Positive Part

In order to make known the remedies calculated to overcome the vice of covetousness, the pastor should explain the positive part of the Commandment, which consists in this, that if riches abound, we set not our hearts upon them, that we be prepared to sacrifice them for the sake of piety and religion, that we contribute cheerfully towards the relief of the poor, and that, if we ourselves are poor, we bear our poverty with patience and joy. And, indeed, if we are generous with our own goods, we shall extinguish (in our own hearts) the desire of what belongs to another.

Concerning the praises of poverty and the contempt of riches, the pastor will find little difficulty in collecting abundant matter for the instruction of the faithful from the Sacred Scriptures and the works of the Fathers.


Roman Catechism, Part III, The Ninth and Tenth Commandments : The Desire Of Heavenly And Spiritual Things Enjoined

Likewise this Commandment requires us to desire, with all the ardour and all the earnestness of our souls, the consummation, not of our own wishes, but of the holy will of God, as it is expressed in the Lord's Prayer. Now it is His will that we be made eminent in holiness; that we preserve our souls pure and undefiled; that we practice those duties of mind and spirit which are opposed to sensuality; that we subdue our unruly appetites, and enter, under the guidance of reason and of the spirit, upon a virtuous course of life; and finally that we hold under restraint those senses in particular which supply matter to the passions.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Thoughts which Help one to Keep these Commandments

In order to extinguish the fire of passion, it will be found most efficacious to place before our eyes the evil consequences of its indulgence.

Among those evils the first is that by obedience to the impulse of passion, sin gains uncontrolled sway over the soul; hence the Apostle warns us: Let not sin, therefore, reign in your mortal body, so as to obey the lusts thereof. Just as resistance to the passions destroys the power of sin, so indulgence of the passions expels God from His kingdom and introduces sin in His place.

Again, concupiscence, as St. James teaches, is the source from which flows very sin. Likewise St. John says: All that is in the world is the concupiscence of the mesh, the concupiscence of the eyes, and the pride of life.

A third evil of sensuality is that it darkens the understanding. Blinded by passion man comes to regard whatever he desires as lawful and even laudable.

Finally, concupiscence stifles the seed of the divine word, sown in our souls by God, the great husband man. Some, it is written in St. Mark, are sown among thorns; these are they who hear the word, and the cares of the world, and the deceitfulness of riches, and the lust after other things, entering in, choke the word, and it is made fruitless.


Roman Catechism, Part III, The Ninth and Tenth Commandments : Chief Ways in which These two Commandments are Violated

They who, more than others, are the slaves of concupiscence, the pastor should exhort with greater earnestness to observe this Commandment. Such are the following: those who are addicted to improper amusements, or who are immoderately given to recreation; merchants, who wish for scarcity, and who cannot bear that other buyers or sellers hinder them from selling at a higher or buying at a lower rate; those who wish to see their neighbour reduced to want in order that they themselves may profit in buying or selling; soldiers who thirst for war, in order to enrich themselves with plunder; physicians, who wish for the spread of disease; lawyers, who are anxious for a great number ofcases and litigations; and artisans who, through greed for gain, wish for a scarcity of the necessaries of life in order that they may increase their profits.

They too, sin gravely against this Commandment, who, because they are envious of the praise and glory won by others, strive to tarnish in some degree their fame, particularly if they themselves are idle and worthless characters; for fame and glory are the reward of virtue and industry, not of indolence and laziness.


Roman Catechism, Part IV, On Prayer : Importance Of Instruction On Prayer

Importance Of Instruction On Prayer

PRAYER

One of the duties of the pastoral office, which is of the highest importance to the spiritual interests of the faithful, is to instruct them on Christian prayer; the nature and efficacy of which must remain unknown to many, if not taught by the pious and faithful diligence of the pastor. To this, therefore, should the care of the pastor be directed in a special manner, that his devout hearers may understand how and for what they are to ask God.

Whatever is necessary to the performance of the duty of prayer is comprised in that divine formula which Christ the Lord deigned to make known to His Apostles, and through them and their successors to all Christians. Its thoughts and words should be so deeply impressed on the mind and memory as to be ever in readiness. To assist pastors, however, in teaching the faithful concerning this prayer, we have set down from those writers who are conspicuous for learning and fullness in this matter, whatever appeared to us most suitable, leaving it to pastors to draw upon the same sources for further information, should they deem it necessary.


Roman Catechism, Part IV, On Prayer : Necessity of Prayer

Necessity of Prayer

In the first place the necessity of prayer should be insisted upon. Prayer is a duty not only recommended by way of counsel, but also commanded by obligatory precept. Christ the Lord declared this when He said: We should pray always. This necessity of prayer the Church points out in the prelude, if we may so call it, which she prefixes to the Lord's Prayer: Admonished by salutary precepts, and taught by divine instruction, we presume to say, etc.

Therefore, since prayer is necessary to the Christian, the Son of God, yielding to the request of the disciples, Lord, teach us to pray, gave them a prescribed form of prayer, and encouraged them to hope that the objects of their petitions would be granted. He Himself was to them a model of prayer; He not only prayed assiduously, but watched whole nights in prayer.

The Apostles, also, did not omit to recommend this duty to those who had been converted to the faith of Jesus Christ. St. Peter and St. John are most diligent in their admonitions to the devout; and the Apostle, mindful of its nature, frequently admonishes Christians of the salutary necessity of prayer.

Besides, so various are our temporal and spiritual necessities, that we must have recourse to prayer as the best means for communicating our wants and receiving whatever we need. For since God owes nothing to anyone, we must ask of Him in prayer those things we need, seeing that He has constituted prayer as a necessary means for the accomplishment of our desires, particularly since it is clear that there are blessings which we cannot hope to obtain otherwise than through prayer. Thus devout prayer has such efficacy that it is a most powerful means of casting out demons; for there is a certain kind of demon which is not cast out but by prayer and fasting.

Those, therefore, who do not practice assiduous and regular prayer deprive themselves of a powerful means of obtaining gifts of singular value. To succeed in obtaining the object of your desires, it is not enough that you ask that which is good; your entreaties must also be assiduous. Every one that asketh, says St. Jerome, receiveth, as it is written. If, therefore, it is not given you, this is because you do not ask. Ask, therefore, and you shall receive.


Roman Catechism, Part IV, On Prayer : The Fruits of Prayer

The Fruits of Prayer

Moreover, this necessity of prayer is also productive of the greatest delight and usefulness, since it bears most abundant fruits. When it is necessary to instruct the faithful concerning these fruits, pastors will find ample matter in sacred writers. We have made from these sources a selection which appeared to us to suit the present purpose.


Roman Catechism, Part IV, On Prayer : Prayer Honours God

Prayer Honours God

The first fruit which we receive is that by praying we honour God, since prayer is a certain act of religion, which is compared in Scripture to a sweet perfume. Let my prayer, says the Prophet, be directed as incense in thy sight. By prayer we confess our subjection to God; we acknowledge and proclaim Him to be the author of all good, in whom alone we center all our hopes, who alone is our refuge, in all dangers and the bulwark of our salvation. Of this fruit we are admonished also in these words: Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.


Roman Catechism, Part IV, On Prayer : Prayer Obtains What We Request

Prayer Obtains What We Request

Another most pleasing and invaluable fruit of prayer is that it is heard by God. Prayer is the key of heaven, says St. Augustine; prayer ascends, and the mercy of God descends. High as are the heavens, and low as is the earth, God hears the voice of man. Such is the utility, such the efficacy of prayer, that through it we obtain a plenitude of heavenly gifts. Thus by prayer we secure the guidance and aid of the Holy Spirit, the security and preservation of the faith, deliverance from punishment, divine protection under temptation, victory over the devil. In a word, there is in prayer an accumulation of spiritual joy; and hence our Lord said: Ask, and you shall receive, that your joy may be full.


Roman Catechism, Part IV, On Prayer : Proof

Proof

Nor can we, for a moment, doubt that God in His goodness awaits and is at all times ready to hear our petitions a truth to which the Sacred Scriptures bear ample testimony. Since, however, the texts are easy of access, we shall content ourselves with citing as an example the words of Isaias: Then shalt thou call, and the Lord will hear: thou shalt cry, and he will say, "Here I am"; and again, It shall come to pass, that before they call, I will hear: as they are yet speaking, I will hear. With regard to instances of persons, who have obtained from God the objects of their prayers, they are almost innumerable, and too well known to require special mention.


Roman Catechism, Part IV, On Prayer : Unwise And Indevout Prayers Unheard

Unwise And Indevout Prayers Unheard

Sometimes, indeed, it happens that what we ask of God we do not obtain. But it is then especially that God looks to our welfare, either because He bestows on us other gifts of higher value and in greater abundance, or because what we ask, far from being necessary or useful, would prove superfluous and injurious. God, says St. Augustine, denies some things in His mercy which He grants in His wrath.

Sometimes, also, such is the remissness and negligence with which we pray, that we ourselves do not attend to what we say. Since prayer is an elevation of the soul to God, if, while we pray, the mind, instead of being fixed upon God, is distracted, and the tongue slurs over the words at random, without attention, without devotion, with what propriety can we give to such empty sounds the name of Christian prayer?

We should not, therefore, be at all surprised, if God does not comply with our requests; either because by our negligence and indifference we almost show that we do not really desire what we ask, or because we ask those things, which, if granted, would be prejudicial to our interests.


Roman Catechism, Part IV, On Prayer : To Devout Prayer And Dispositions God Grants More Than Is Asked

On the other hand, to those who pray with devout attention, God grants more than they ask. This the Apostle declares in his Epistle to the Ephesians, and the same truth is unfolded ill the parable of the prodigal son, who would have deemed it a kindness to be admitted into the number of his father's servants.

Nay, God heaps His favours not only on those who seek them, but also on those who are rightly disposed; and this, not only with abundance, but also with readiness. This is shown by the words of Scripture: The Lord hath heard the desire of the poor. For God hastens to grant the inner and hidden desires of the needy without awaiting their utterance.


Roman Catechism, Part IV, On Prayer : Prayer Exercises And Increases Faith

Prayer Exercises And Increases Faith

Another fruit of prayer is, that it exercises and augments the virtues of the soul, particularly the virtue of faith. As they who have not faith in God, cannot pray as they ought, for how can they call on him, whom they have not believed ? so the faithful, in proportion to the fervour of their prayers, possess a stronger and a more assured faith in the protecting providence of God, which requires principally that in all needs we have recourse to Him.


Roman Catechism, Part IV, On Prayer : Prayer Strengthens Our Hope In God

Prayer Strengthens Our Hope In God

God, it is true, might bestow on us all things abundantly, although we did not ask them or even think of them, just as He bestows on the irrational creation all things necessary for the support of life. But our most bountiful Father wishes to be invoked by His children; He wishes that, praying as we ought each day of our lives, we may pray with increased confidence. He wishes that in obtaining our requests we may more and more bear witness to and declare His goodness towards us.


Roman Catechism, Part IV, On Prayer : Prayer Increases Charity

Prayer Increases Charity

Our charity is also augmented. In recognising God as the author of every blessing and of every good, we are led to cling to Him with the most devoted love. And as those who cherish a mutual affection become more ardently attached by frequent interviews and conversations, so the oftener the soul prays devoutly and implores the divine mercy, thus holding converse with God, the more exquisite is the sense of delight which she experiences in each prayer, and the more ardently is she inflamed to love and adore Him.


Roman Catechism, Part IV, On Prayer : Prayer Disposes The Soul For Divine Blessings

Furthermore, God wishes us to make use of prayer, in order that burning with the desire of asking what we are anxious to obtain, we may thus by our perseverance and zeal make such advances in spiritual life, as to be worthy to obtain those blessings which the soul could not obtain before because of its dryness and lack of devotion.


Roman Catechism, Part IV, On Prayer : Prayer Makes Us Realise Our Own Needfulness

Moreover, God wishes us to realise, and always keep in mind, that, unassisted by His heavenly grace, we can of ourselves do nothing, and should therefore apply ourselves to prayer with all the powers of our souls.


Roman Catechism, Part IV, On Prayer : Prayer Is A Protection Against The Devil

The weapons which prayer supplies are most powerful against our bitterest foes. With the cries of our prayers, says St. Hilary, we must fight against the devil and his armed hosts.


Roman Catechism, Part IV, On Prayer : Prayer Promotes A Virtuous Life

Prayer Promotes A Virtuous Life

From prayer we also derive this important advantage that though we are inclined to evil and to the indulgence of various passions, as a consequence of our natural frailty, God permits us to raise our hearts to Him, in order that while we address Him in prayer, and endeavour to deserve His gifts, we may be inspired with a love of innocence, and, by effacing our sins, be purified from every stain of guilt.


Roman Catechism, Part IV, On Prayer : Prayer Disarms The Divine Vengeance

Prayer Disarms The Divine Vengeance

Finally, as St. Jerome observes, prayer disarms the anger of God. Hence, these words of God addressed to Moses: Let me alone, when Moses sought by his prayer to stay the punishments God was about to inflict on His people. Nothing is so efficacious in appeasing God, when His wrath is kindled; nothing so effectually delays or averts the punishments prepared for the wicked as the prayers of men.