THE TEN COMMANDMENTS
Taken from the “Catechism Of The Catholic Church”
Latin text copyright © Libreria Editrice Vaticana, Citta del
Vaticano 1993
Edited, abridged, and rewritten in places by DSB
THE SEVENTH COMMANDMENT
You shall not steal (Ex 20:15; Deut 5:19; Matt 19:18).
To steal is to take and carry away without the right to do so, and to
do so with intent to keep wrongfully – as in stealing the
personal goods of another. The seventh commandment forbids unjustly
taking or keeping the goods of one's neighbor and wronging him in any
way with respect to his goods. It commands justice and charity in the
care of earthly goods and the fruits of men's labor. For the sake of
the common good, it requires respect for the universal destination of
goods and respect for the right to private property. Christian life
strives to order this world's goods to bring glory to God, to be used
in service to God, and to love one’s neighbor as oneself.
In addition to taking what belongs to a neighbor, we steal when we rob
God of the tithes and offerings we own Him (Malachi 3:8-11). We steal
when we withhold or do not pay a fair wage for goods and services
rendered. This includes not repaying debts incurred (Leviticus 19:13).
If we keep for ourselves what ought to be given to the poor, it is
equal to stealing (Leviticus 19:9-10; Deuteronomy 15:7-11, 24:19-21).
Usury (charging unreasonably high interest) or charging the poor
interest is also stealing (Leviticus 25:35-37; Deuteronomy 15:7-11,
22:25).
I. The Universal
Destination and the Private Ownership of Goods
In the beginning God entrusted the earth and its resources to the
common stewardship of mankind to take care of them, be master over
them, gain them by labor, and enjoy their fruits (Gen 1:26-29). The
goods of creation – even when privately held – are
to be
used for the good of all humanity. However, the earth is divided up
among men to assure the security of their lives and the provision of
goods needful for survival – both of which may be endangered
by
poverty or threatened by violence.
The appropriation of property and goods is legitimate for improving and
protecting the freedom and dignity of persons and for helping each of
them meet his basic needs and the needs of those under his care.
However, the right to private property, acquired by work or received
from others by inheritance or gift, does not do away with the original
gift of the earth to the whole of mankind. The universal accessability
to and distribution of property and goods remains a priority, as
required by God, the Holy Scriptures, Nature, and love.
Therefore, we should regard the possessions we legitimately own not
merely as private property for our exclusive use, but property and
goods that can contribute to the good of others also. The ownership of
any property and goods makes us stewards of what God has provided, with
the responsibility of making them fruitful and sharing their benefits
with others, beginning with our family. To do otherwise is to steal
what God has ordained for the good of all.
II. Respect for Persons
and Their Goods
In economic matters, respect for good of others requires the practice
of the virtue of temperance, so as to moderate attachment to this
world's goods; the practice of the virtue of justice, to preserve our
neighbor's rights and render him what is his due; and the practice of
solidarity, in accordance with the second great commandment and in
keeping with the generosity of the Lord, who “though He was
rich,
yet for your sake He became poor, so that you through His poverty might
become rich” (2 Cor 8:9).
Respect for the goods of
others
The seventh commandment forbids theft, that is, usurping (taking
control over, treat as one’s possession) another's property
against the reasonable will of the owner. Even if it does not
contradict the provisions of civil law, any form of unjustly taking and
keeping the property of others is against the seventh commandment.
Examples are the deliberate retention of goods lent or of objects lost;
accepting goods and services without rendering what is due; business
fraud; paying unjust wages; forcing up prices by taking advantage of
the ignorance or hardship of another.
The following are also morally wrong: artificially manipulating the
price of goods in order to gain an advantage to the detriment of
others; corruption (bribery) in which one influences the judgment of
those who must make decisions according to law and for the common good;
appropriation and use for private purposes (graft, embezzlement) of the
common goods of an enterprise (government, business, service
organization, etc.); work poorly done; tax evasion; forgery of checks
and invoices; excessive expenses and waste. Willfully damaging private
or public property is contrary to the moral law and requires
reparation.
Promises must be kept and contracts strictly observed to the extent
that the commitments made in them are morally just. A significant part
of economic and social life depends on the honoring of contracts
between people, organizations, businesses and employees, or businesses
and customers. To dishonor a contract agreed to in good faith is to
steal what belongs to another (Deut 25:13-16; 24:14-15; Jas 5:1-6; Am
8:4-7).
In the protection of justice, reparation for injustice committed
requires the restitution of stolen property or goods to their owner.
Jesus blessed Zacchaeus for his pledge: “If I have defrauded
anyone of anything, I will give back four times as much”
(Luke
19:8b). Those who, directly or indirectly, have taken possession of the
goods of another, are obliged to make restitution of them, or to return
the equivalent in kind or in money, if the goods have disappeared, as
well as the profit or advantages their owner would have legitimately
obtained from them. Likewise, all who in some manner have taken part in
a theft or who have knowingly benefitted from it – for
example,
those who ordered it, assisted in it, or received the stolen goods
– are obliged to make restitution in proportion to their
responsibility and to their share of what was stolen.
The seventh commandment forbids acts or enterprises that for any reason
– selfish or ideological, commercial, or totalitarian
–
lead to the enslavement of human beings, to their being bought, sold
and exchanged like merchandise, in disregard for their personal
dignity. It is a sin against God and against a person’s
fundamental rights to reduce them by violence to their productive value
or to a source of profit. St. Paul directed a Christian master to treat
his Christian slave “no longer as a slave, but more than a
slave,
a beloved brother . . . both in the flesh and in the Lord”
(Philemon 16).
Respect for the integrity
of creation
The seventh commandment enjoins respect for the integrity of creation.
Animals, like plants and inanimate beings, are by nature destined for
the common good of past, present, and future humanity. Use of the
mineral, vegetable, and animal resources of the universe cannot be
divorced from respect for moral imperatives. Man's dominion over
inanimate and other living beings granted by the Creator is not
absolute; it is limited by concern for the quality of life of his
neighbor, including generations to come; it requires a godly respect
for the integrity of creation.
Animals are God's creatures. It is contrary to human dignity to cause
animals to suffer or die needlessly. It is likewise unworthy to spend
money on them that should as a priority go to the relief of human
misery. One can love animals; one should not direct to them the
affection due only to persons.
III. The Social Doctrine
of the Church
It is the duty of the church to teach moral judgment and godly love in
relation to economic and social matters, and to speak against their
abuse. The church ought to inspire right attitudes with respect to
earthly goods and socio-economic relationships within itself, and be a
light for such attitudes in the world.
Any system or economic theory in which social relationships are
determined entirely or even mostly by economic factors is contrary to
the nature of God and leads to the justification of theft in some form.
Every practice that reduces persons to nothing more than a means of
profit enslaves man, leads to idolizing money, and contributes to the
spread of atheism. “You cannot serve God and
mammon” (Mt
6:24; Lk 16:13). Therefore, any excessive desire for money cannot put
produce perverse effects.
IV. Economic Activity and
Social Justice
The development of economic activity and growth in production are meant
to provide for the needs of human beings. Economic life is not meant
primarily to multiply goods produced, increase profit or power, and
accumulate possessions; it is intended first of all to the service of
persons and of the entire human community. Everyone should be able to
draw from work the means of providing for his life and that of his
family, and of serving the human community. Therefore, economic
activity is to be conducted and exercised within the limits of the
moral order, in keeping with social justice so as to correspond to
God's plan for man.
Human work proceeds directly from persons created in the image of God
and called to prolong the work of creation by subduing the earth (Gen
1:28). Hence work is a duty: “If any one will not work, let
him
not eat” (2 Thess 3:10; 1 Thess 4:11). Work honors the
Creator's
gifts and the talents received from him. It can also be redemptive in
as much as income provides a means to share with those in need, support
the work of the church, and send missionaries).
It is the task of the church and Christians individually to support the
exercise of justice and compassion, the good of persons over profits,
and the right to earn a profit. In this way, they will help reduce
stealing and increase fair play, fair wages, equal opportunity, and
charity. For example, in determining fair wages both the needs and the
contributions of each person must be taken into account. Payment for
work should guarantee the worker with the opportunity to provide a
dignified livelihood for himself and his family. Agreement between the
parties is not sufficient to justify morally the amount to be received
in wages – be it exceedingly more than is necessary or less
than
is needed.
V. Justice Among Nations
For one or several nations to consume an abundance of the
world’s
resources so that other nations live in poverty is equal to stealing
from the poor. Nations possessing resources and the means of growth
have a duty to share with those less fortunate. Therefore, rich nations
have a moral responsibility toward those which are unable to ensure the
means of their development by themselves or have been prevented from
doing so by tragic historical events.
The kind and extent of help between rich and poorer nations is not
always easily discerned, given corrupt governments, dishonest
businessmen, the prevalence of greed, cultural practices that
perpetuate poverty, religious beliefs, and other such hindrances.
However, these problems, though real and challenging, ought not deter
the richer nations from doing their part to ensure all nations have an
opportunity to provide for their people. And here again, the church has
a responsibility to evangelize, make disciples, teach, and example
God’s ways in regard to these issues.
However, it is not the role of the Pastors of the Church to intervene
directly in the political structuring and organization of social life.
This task is part of the vocation of the lay faithful, acting on their
own initiative with their fellow citizens. Social action can assume
various concrete forms. It should always have the common good in view
and be in conformity with the message of the Gospel and the teaching of
the Church. It is the role of individual Christians to infuse temporal
realities with Christian values, attitudes, and practices as a witness
to God’s glory and His righteousness.
VI. Love For the Poor
God blesses those who come to the aid of the poor and rebukes those who
turn away from them: “Give to him who begs from you, do not
refuse him who would borrow from you;” “you
received
without pay, give without pay” (Matt 5:42, 10:8). It is by
what
they have done for the poor that Jesus Christ will recognize his chosen
ones (Mt 25:31-36). When “the poor have the good news
preached to
them,” it is the sign of Christ's presence (Mt 11:5; Lk
4:18).
The Christian's love for the poor is inspired by the Gospel of the
Beatitudes (Matt 5:3-12), of the poverty of Jesus (2 Cor 8:9), and of
his concern for the poor (Lk 6:20-22; Mt 8:20; Mk 12:41-44). Love for
the poor is even one of the motives for the duty of working so as to
“be able to give to those in need” (Eph 4:28). It
extends
not only to material poverty but also to spiritual poverty (Matt
28:19-20).
Love for the poor is incompatible with immoderate love of riches or
their selfish use. “Not to enable the poor to share in our
goods
is to steal from them and deprive them of life. The goods we possess
are not ours, but theirs” (John Chrysostom, Hom. in Lazaro 2,
5:
PG 48, 992). “When we attend to the needs of those in want,
we
give them what is theirs, not ours. More than performing works of
mercy, we are paying a debt of justice (St. Gregory the Great, Regula
Pastoralis. 3, 21: PL 77, 87).
“The man who has two tunics is to share with him who has
none;
and he who has food is to do likewise” (Lk 3:11).
“But give
that which is within as charity, and then all things are clean for
you” (Lk 11:41).
To do otherwise is to steal from God and man. “Neither
thieves,
nor the covetous . . . nor swindlers, will inherit the kingdom of
God” (1 Cor 6:10).