The Catechism of Trent 3800
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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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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:
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.
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.
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.
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.
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.
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.
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.
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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).
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.
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.
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.
In common with the other Commandments, however, these two are partly mandatory, partly prohibitory.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
The Catechism of Trent 3800