Part III: the Decalogue 5 страница

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

Killing In Self-Defence

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

Negative Part Of This Commandment Forbids Murder And Suicide

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

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

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

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

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

Sinful Anger Is Also Forbidden By The Fifth Commandment

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

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

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

Remedies Against The Violation Of This Commandment

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

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

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

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

Positive Part of this commandment

Love Of Neighbour Inculcated

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

Charity To All Commanded

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

Patience, Beneficence And Mildness Commanded

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

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

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

Forgiveness Of Injuries Commanded

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

How to Persuade Men to Forgive Injuries

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

All We Have To Endure Comes From God

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

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

Advantages Of Forgiveness

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

Disadvantages Of Revenge

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

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

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

Remedies Against Hatred

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

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

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

 

THE SIXTH COMMANDMENT: " Thou shalt not commit adultery "

 

The Position Of This Commandment In The Decalogue Is Most Suitable

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.

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.

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.

What this Commandment Prohibits

Adultery Forbidden

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.

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.

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.

What this Commandment Prescribes

Purity Enjoined

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.

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.

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.

Impurity Is A Filthy Sin

The above-mentioned 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. Every-sin 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.

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.

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.

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.

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.

means of practicing purity

Avoidance Of Idleness

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.

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.

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.

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.

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.

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.

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.