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80-466: In traditions that consider the passage a single commandment, the full text reads: You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female slaves, his ox or donkey, or anything that belongs to your neighbor. The Catechism of the Catholic Church connects the command against coveting with the command to "love your neighbor as yourself." Ibn Ezra on

160-477: A classic warning against the love of money and stresses that it's great gain to be content with food and clothing. Now there's great gain in godliness with contentment, for we brought nothing into the world, and we can't take anything out of the world. But if we have food and clothing, with these we'll be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For

240-472: A consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm – without definitely taking away from him the possibility of redeeming himself – the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically nonexistent." The 2018 change to the Catechism reads: Recourse to

320-551: A delight to the eyes . . . to be desired to make one wise," and law and grace turn men's hearts away from avarice and envy and toward the Holy Spirit who satisfies man's heart. But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe." (Romans 3:21-22) Henceforth, Christ's faithful "have crucified

400-479: A detestable thing into your house or you, like it, will be set apart for destruction. Utterly abhor and detest it, for it's set apart for destruction. The Book of Joshua contains a narrative in which Achan incurred the wrath of God by coveting prohibited gold and silver that he found in the destruction of Jericho. This is portrayed as a violation of covenant and a disgraceful thing. The Book of Proverbs warns against coveting, "Above all else, guard your heart, for it's

480-466: A fence or boundary intended to keep adherents a safe distance away from the very serious sins of theft, adultery, and murder: "Desire leads to coveting, and coveting leads to stealing. For if the owner (of the coveted object) doesn't wish to sell, even though he is offered a good price and is entreated to accept, the person (who covets the object) will come to steal it, as it's written (Mikha 2:2) [Micah 2:2], 'They covet fields and (then) steal them.' And if

560-420: A loaf of bread, and the adulteress preys upon your very life. This commandment is directed against the sin of envy. Man is given the gift of human intelligence in order to be able to sift out the good from the bad, even in his/her own thoughts. Bava Batra teaches that a person can even harm his neighbor with his eyes. It asserts that damage caused by looking is also regarded as damage that is prohibited. Even if

640-564: A man back towards God. The inclination toward sin and evil persists, however, and he must continue to struggle against concupiscence (CCC 2520). The Catholic Church teaches that while it is highly likely to cause sin, concupiscence is not sin itself. The Wesleyan–Arminian theology of the Methodist Churches , inclusive of the Wesleyan-Holiness movement , teaches that humans, though being born with original sin , can turn to God as

720-534: A man to gain the whole world, yet lose his own soul? Martin Luther views sinful human nature such that no person naturally desires to see others with as much as oneself, each acquiring as much as he can while pretending to be pious. The human heart, Luther says, is deceitful, knowing how to adorn oneself finely while concealing one's rascality. For we're so inclined by nature that no one desires to see another have as much as himself, and each one acquires as much as he can;

800-508: A miracle to me that this project [the Catechism of the Catholic Church ] was ultimately successful". Cardinal Georges Cottier said he had worked on the catechism. The Catechism of the Catholic Church , which I approved 25 June last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church's faith and of Catholic doctrine, attested to or illumined by Sacred Scripture , Apostolic Tradition and

880-509: A modesty of the feelings as well as of the body. It protests, for example, against the voyeuristic explorations of the human body in certain advertisements, or against the solicitations of certain media that go too far in the exhibition of intimate things. Modesty inspires a way of life which makes it possible to resist the allurements of fashion and the pressures of prevailing ideologies. The forms taken by modesty vary from one culture to another. Everywhere, however, modesty exists as an intuition of

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960-412: A point of reference for the catechisms or compendiums that are prepared in various regions. The presentation of doctrine must be biblical and liturgical . It must be sound doctrine suited to the present life of Christians". John Paul II says that in 1986 he formed a commission composed of 12 cardinals and bishops chaired by cardinal Joseph Ratzinger (who later became Pope Benedict XVI ) to prepare

1040-484: A result of prevenient grace and do good; this prevenient grace convicts humans of the necessity of the new birth , through which he is justified and regenerated. After this, to willfully sin would be to fall from grace , though a person can be restored to fellowship with God through repentance . When the believer is entirely sanctified , their original sin is washed away. Methodist theology firstly distinguishes between original sin and actual sin : Al-Ghazali in

1120-437: Is a servant of chastity and guides how one looks at others and behaves toward them in protective conformity with the dignity of the human person. Modesty encourages patience and moderation in loving relationships, requiring that the conditions for the definitive giving and commitment of man and woman be fulfilled to one another. It's a decency that inspires one's clothing. Modesty is discreet and avoids harmful curiosity. There's

1200-496: Is portrayed as obligatory for entrance into the Kingdom of heaven. "Blessed are the poor in spirit" illustrates that those who voluntarily don't receive their physical needs are more inclined to seek fulfillment of their spiritual needs through Jesus Christ. "The Lord grieves over the rich, because they find their consolation in the abundance of goods." "I want to see God" expresses the true desire of man. The water of eternal life quenches

1280-417: Is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. For you may be sure of this, that everyone who's sexually immoral or impure, or who's covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon

1360-426: Is regarded as completing and unfolding the ninth. The tenth commandment forbids coveting the goods of another, as the root of the stealing and fraud forbidden by the commandment, "You shan't steal." "Lust of the eyes" leads to the violence and injustice forbidden by the commandment, "You shan't murder." Covetousness, like sexual immorality, originates in the idolatry prohibited by the first three commandments. Along with

1440-523: Is stimulated and tickled by objects on which we set our affection. As, therefore, the Lord previously ordered that charity should regulate our wishes, studies, and actions, so he now orders us to regulate the thoughts of the mind in the same way, that none of them may be depraved and distorted, so as to give the mind a contrary bent. Having forbidden us to turn and incline our mind to wrath, hatred, adultery, theft, and falsehood, he now forbids us to give our thoughts

1520-543: Is transmitted by concupiscence, or "hurtful desire", resulting in humanity becoming a massa damnāta (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will. Augustine insisted that concupiscence was not a being but a bad quality, the privation of good or a wound. In Augustine's view (termed " Realism "), all of humanity was really present in Adam when he sinned. Therefore all have sinned. Original sin, according to Augustine, consists of

1600-527: The King James Bible . Thomas Aquinas in the 13th century described two divisions of "sensuality." The concupiscible describes pursuit, avoidance, and instincts. The irascible describes competition, aggression, defense, and instincts. Involuntary sexual arousal is explained in the Confessions of Augustine . He used the term "concupiscence" to refer to sinful lust . He taught that Adam's sin

1680-727: The Assumption of the Blessed Virgin Mary — John Paul II promulgated the Latin typical edition , with his apostolic letter Laetamur magnopere . The CCC was published in the French language in 1992. In the United States, the English translation was published in 1994 and more than 250,000 copies had been pre-ordered before its release, with a note that it was "subject to revision according to

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1760-465: The New Covenant . Building on the allegorical sense, the moral sense instructs in regard to action, and the anagogical sense points to man's final destiny. The teaching of the Catechism on Scripture has encouraged the pursuit of covenantal theology , an approach that employs the four senses to structure salvation history via the biblical covenants. One of the changes in the 1997 update consisted of

1840-684: The diocesan Bishops and the Episcopal Conferences ". The Catechism states: 11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals , in the light of the Second Vatican Council and the whole of the Church's Tradition . Its principal sources are the Sacred Scriptures , the Fathers of

1920-432: The Church , the liturgy , and the Church's Magisterium . It is intended to serve "as a point of reference for the catechisms or compendia that are composed in the various countries". 12 This work is intended primarily for those responsible for catechesis : first of all the bishops , as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching

2000-520: The Church's Magisterium . I declare it to be a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith. The Catechism was promulgated by John Paul II on 11 October 1992, the 30th anniversary of the opening of the Second Vatican Council , with his apostolic constitution Fidei depositum (in English, The Deposit of Faith ). On 15 August 1997—the Solemnity of

2080-541: The Latin typical edition ( editio typica ) when it is published". The Latin typical edition, the official text of reference promulgated on 15 August 1997, amended the contents of the provisional French text at a few points. As a result, the earlier translations from the French into other languages (including English) had to be amended and re-published as "second editions". Over eight million copies have been sold worldwide and

2160-582: The People of God. Through the bishops, it is addressed to redactors of catechisms , to priests, and to catechists . It will also be useful reading for all other Christian faithful. The Catechism is a source on which to base other Catholic catechisms (e.g., YOUCAT or the United States Catholic Catechism for Adults ) and other expositions of Catholic doctrine. As stated in the apostolic constitution Fidei depositum , with which its publication

2240-669: The abundance of his possessions." Jesus also describes the sins that defile a person as sins from coming from untamed desires in the heart. The Epistle of James portrays covetous desire residing in the heart as being the internal source of temptation and sin. James goes on to describe how covetous desire leads to fighting and that lack of material possessions is caused by not asking God for them and by asking with wrong motives. You covet and can't obtain, so you fight and quarrel. You don't have, because you don't ask. You ask and don't receive, because you ask wrongly, to spend it on your passions. You adulterous people! Don't you know that friendship with

2320-406: The book has been published in more than twenty languages. In the apostolic constitution Fidei depositum , John Paul II declared that the Catechism of the Catholic Church is "a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith", and stressed that it "is not intended to replace the local catechisms duly approved by the ecclesiastical authorities,

2400-435: The command is to prohibit every kind of perverse desire. Matthew Henry sees the tenth commandment striking at the root of many sins by forbidding all desire that may yield injury to one's neighbor. The language of discontent and envy are forbidden in the heart and mind. The appetites and desires of the corrupt nature are proscribed, and all are enjoined to see our face in the reflection of this law and to submit our hearts under

2480-541: The conclusion of his discourse on the Decalogue, Philo exhorts the individual to make use of this commandment to cut off desire, the fountain of all iniquity. Left unchecked, covetous desire is the source of personal, interpersonal, and international strife: "Is the love of money, or of women, or of glory, or of any one of the other efficient causes of pleasure, the origin of slight and ordinary evils? Isn't it owing to this passion that relationships are broken asunder, and change

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2560-458: The control of reason and the will subject to God. As a result of original sin, according to Catholics, human nature has been weakened and wounded, subject to ignorance, suffering, the domination of death, and the inclination to sin and be evil (CCC 405, 418). This inclination toward sin and evil is called "concupiscence" (CCC 405, 418). Baptism , the Catechism teaches, erases original sin and turns

2640-465: The covetous desire is concealed in the heart, the covetous desire in itself is regarded by the Torah as damaging to the neighbor. Philo of Alexandria describes covetous desire as a kind of insurrection and plotting against others, because the passions of the soul are formidable. He regards desire as the worst kind of passion, but also one over which the individual exercises voluntary control. Therefore, near

2720-421: The death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good. Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes. In addition, a new understanding has emerged of

2800-424: The death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor. If, however, non-lethal means are sufficient to defend and protect people's safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity to the dignity of the human person. Today, in fact, as

2880-411: The demands of God's holiness, chiefly in three areas: charity; chastity or sexual rectitude; love of truth and orthodoxy of faith. …The "pure in heart" are promised that they will see God face to face and be like him.( 1 Corinthians 13:12; 1 John 3:2) Purity of heart is the precondition of the vision of God. Even now it enables us to see according to God, to accept others as "neighbors"; it lets us perceive

2960-647: The evil of, if this commandment, when it came to his conscience in the power of it, hadn't shown it to him, Rom. 7:7. Catechism of the Catholic Church God Schools Relations with: The Catechism of the Catholic Church ( Latin : Catechismus Catholicae Ecclesiae ; commonly called the Catechism or the CCC ) is a reference work that summarizes the Catholic Church 's doctrine. It

3040-413: The fall of ideologies, the problem of man—the moral problem—is presented to today's context in a totally new way: What should we do? How does life become just? What can give us and the whole world a future which is worth living? Since the catechism treats these questions, it is a book which interests many people, far beyond purely theological or ecclesial circles. Ulf Ekman , former Charismatic pastor and

3120-611: The first draft of the Catechism . The commission was assisted by a committee consisting of seven diocesan bishops , experts in theology and catechesis . The first principal part of the Catechism , which deals with the Profession of Faith, was drafted by Bishop José Manuel Estepa Llaurens and Bishop Alessandro Maggiolini . The second principal part, on the sacraments, was drafted by future Cardinals Jorge Medina and Estanislao Esteban Karlic . The third principal part, on life in Christ,

3200-576: The flesh with its passions and desires"; they are led by the Spirit and follow the desires of the Spirit."(Galatians 5:24, cf. Romans 8:14, 27) Catholic teaching reminds that Jesus enjoins his disciples to prefer him to everything and everyone, and bids them "renounce all that [they have]" for his sake and that of the Gospel. Jesus gave his disciples the example of the poor widow of Jerusalem who gave out of her poverty all that she had to live on. Detachment from riches

3280-502: The founder of Livets Ord , says that the Catechism is "the best book he has ever read". The Compendium of the Catechism of the Catholic Church was published in 2005, and the first edition in English in 2006. It is a more concise, dialogic and illustrated version of the Catechism . The text of the Compendium is available in fourteen languages on the Vatican website, which also gives

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3360-567: The good will which originates in nature into an irreconcilable enmity? And aren't great countries and populous kingdoms made desolate by domestic seditions, through such causes? And aren't earth and sea continually filled with novel and terrible calamities by naval battles and military expeditions for the same reason?" Abraham ibn Ezra taught that a person can control his desires by training his heart to be content with what God has allotted to him. "When he knows that God has forbidden his neighbor's wife to him, then she's more elevated in his eyes than

3440-418: The government of it. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine! This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are

3520-399: The guilt of Adam which all humans inherit. The main opposition came from a monk named Pelagius (354–420 or 440). His views became known as Pelagianism . The Catechism of the Catholic Church (CCC) teaches that Adam and Eve were constituted in an original "state of holiness and justice" (CCC 375, 376 398), free from concupiscence (CCC 377). The lower or animal nature in man was subject to

3600-513: The human body - ours and our neighbor's - as a temple of the Holy Spirit, a manifestation of divine beauty. While baptism confers upon the Christian the grace of purification from sins, the baptized must continue to struggle against disordered desires and the lust of the flesh. By God's grace he can prevail 1) by virtue of the gift of chastity which empowers love with an undivided and upright heart 2) by purity of intention which seeks to find and fulfill

3680-649: The inclination to voyeurism and illusion. Moral permissiveness rests on a wrongheaded understanding of human freedom. Education in the moral law is necessary for the development of true freedom. Educators should be expected to give young people "instruction respectful of the truth, the qualities of the heart, and the moral and spiritual dignity of man." Catholic teaching on the prohibition of greed and envy center around Christ's admonishments to desire and store up treasure in Heaven rather than on Earth, "For where your treasure is, there'll your heart be also." The tenth commandment

3760-483: The inclusion of the position on the death penalty that is defended in John Paul II's encyclical Evangelium vitae of 1995. The paragraph dealing with the death penalty (2267) was revised again by Pope Francis in 2018. The text previously stated (1997): Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to

3840-556: The king's palace. Ahab wanted the land to use as a vegetable garden, but Naboth refused to sell or trade the property to Ahab saying, "The L ORD forbid that I should give up to you what I've inherited from my fathers!" Ahab's wife Jezebel then conspired to obtain the vineyard by writing letters in Ahab's name to the elders and nobles in Naboth's town instructing them to have two scoundrels bear false witness claiming that Naboth has cursed both God and

3920-409: The king. After Naboth was subsequently stoned to death, Ahab seized possession of Naboth's vineyard. The text describes the L ORD as very angry with Ahab, and the prophet Elijah pronounces judgment on both Ahab and Jezebel. The Gospel of Luke describes Jesus' warning to guard one's heart against covetousness. "Take care, and be on your guard against all covetousness, for one's life doesn't consist in

4000-405: The law to suit it to their cause, stress words and use them for a subterfuge, irrespective of equity or their neighbor's necessity. And, in short, whoever is the most expert and cunning in these affairs finds most help in law, as they themselves say: Vigilantibus iura subveniunt [that is, The laws favor the watchful]. Luther further explains that the tenth commandment isn't intended for the rogues of

4080-534: The love of money is a root of all kinds of evils. It's through this craving that some have wandered away from the faith and pierced themselves with many pangs. The Catholic Church considers the prohibition on coveting in Deuteronomy 5:21 and Exodus 20:17 to include two commandments, which are numbered the ninth and tenth. In the Catholic view, the ninth commandment is a prohibition on carnal concupiscence (or lust ), and

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4160-504: The necessary spiritual interpretation should be sought through the four senses of Scripture. The literal sense pertains to the meaning of the words themselves, including any figurative meanings. The spiritual senses pertain to the significance of the things (persons, places, objects or events) denoted by the words. Of the three spiritual senses, the allegorical sense is foundational. It relates persons, events, and institutions of earlier covenants to those of later covenants, and especially to

4240-578: The ninth commandment is Jesus' statement in the Sermon on the Mount , "Every one who looks at a woman lustfully has already committed adultery with her in his heart." There is an emphasis on the thoughts and attitudes of the heart as well as the promise that the pure in heart will both see God and be like him. The sixth beatitude proclaims, "Blessed are the pure in heart, for they shall see God." "Pure in heart" refers to those who have attuned their intellects and wills to

4320-433: The ninth commandment, the tenth summarizes the entire Ten Commandments, by focusing on the intentions and desires of the heart. Covetous desires create disorder because they move beyond satisfying basic human needs and "exceed the limits of reason and drive us to covet unjustly what is not ours and belongs to another or is owed to him." Greed and the desire to amass earthy goods without limit are forbidden as are avarice and

4400-479: The other may fare as best he can. And yet we pretend to be godly, know how to adorn ourselves most finely and conceal our rascality, resort to and invent adroit devices and deceitful artifices (such as now are daily most ingeniously contrived) as though they were derived from the law codes; yea, we even dare impertinently to refer to it, and boast of it, and won't have it called rascality, but shrewdness and caution. In this lawyers and jurists assist, who twist and stretch

4480-459: The owner approaches him with a view to reclaiming his money or preventing the theft, then he'll come to murder. Go and learn from the example of Achav [Ahab] and Navot [Naboth]." Maimonides' admonition to learn from the example of Ahab and Naboth refers to the narrative in 1 Kings 21 in which King Ahab of Israel tried to convince Naboth the Jezreelite to sell him the vineyard Naboth owned adjacent to

4560-627: The passion for riches and power. "You shan't covet" means that we should banish our desires for whatever doesn't belong to us. Never having enough money is regarded as a symptom of the love of money. Obedience to the tenth commandment requires that envy be banished from the human heart. Envy is a capital sin that includes sadness at the sight of another's goods and the immoderate desire to acquire them for oneself. The baptized person should resist envy by practicing good will and rejoicing and praising God for material blessings granted to neighbor and brother. God warns man away from what seems "good for food . . .

4640-421: The person", and the Catholic Church works with determination for its abolition worldwide. In 1992, cardinal Joseph Ratzinger (later Pope Benedict XVI ) stated: [The Catechism of the Catholic Church ] clearly show[s] that the problem of what we must do as human beings, of how we should live our lives so that we and the world may become just, is the essential problem of our day, and basically of all ages. After

4720-514: The princess in the eyes of the peasant. And so he's satisfied with his portion and doesn't allow his heart to covet and desire something that's not his, for he knows that God doesn't wish to give it to him; he cannot take it by force or by his thoughts or schemes. He has faith in his Creator, that He'll provide for him and do what's good in His eyes." Maimonides (the Rambam) viewed the prohibition of coveting as

4800-424: The question of "how can't a person covet a beautiful thing in his heart?" wrote that the main purpose of all the commandments is to straighten the heart. The Hebrew word translated "covet" is chamad (חמד) which is commonly translated into English as "covet", "lust", and "strong desire." The Hebrew Bible contains a number of warnings and examples of negative consequences for lusting or coveting. For example, when God

4880-531: The same direction. In explaining the prohibition on covetousness, Calvin views the mind as either being filled with charitable thoughts toward one's brother and neighbor, or being inclined toward covetous desires and designs. The mind wholly imbued with charity has no room for carnal desires. Calvin recognizes that all sorts of fancies rise up in the mind, and he exhorts the individual to exercise choice and discipline to shifting one's thoughts away from fleshly desires and passions. Calvin asserts that God's intention in

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4960-427: The significance of penal sanctions imposed by the state. Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption. Consequently, the Church teaches, in the light of the Gospel, that "the death penalty is inadmissible because it is an attack on the inviolability and dignity of

5040-412: The sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that' committed by us: this is that lust which, he says, he hadn't known

5120-536: The sons of disobedience. The New Testament stresses thanksgiving and contentment as proper heart attitudes that contrast covetousness. John the Baptist exhorted soldiers to be content with their pay rather than extorting money by threats and false accusations. The book of Hebrews encourages one to keep his life free from the love of money and "be content with what you have" and depend on the promises and help of God rather than trusting in wealth. The book of 1 Timothy contains

5200-480: The spiritual dignity proper to man. It is born with the awakening consciousness of being a subject. Teaching modesty to children and adolescents means awakening in them respect for the human person. In addition to personal purity and modesty, the Catholic Church teaches that Christian purity requires a purification of the social climate. Communications media ought to demonstrate respect and restraint in their presentations which should be free from widespread eroticism and

5280-404: The tenth commandment as a demand for purity of the heart, above and beyond the outward actions. Calvin distinguishes between making an explicit design to obtain what belongs to our neighbor and a covetous desire in the heart. For Calvin, design is a deliberate consent of the will, after passion has taken possession of the mind. Covetousness may exist without such a deliberate design, when the mind

5360-429: The tenth commandment as forbidding contrivances to take another man's wife as one's own and uses the example of King Herod taking his brother's wife while his brother was still living. In whatever way such things happen, we must know that God doesn't wish that you deprive your neighbor of anything that belongs to him so that he suffer the loss and you gratify your avarice with it, even if you could keep it honorably before

5440-406: The tenth commandment prohibits greed and the setting of one's heart on material possessions. The ninth commandment forbids "the interior, mental desire or plan" to do adultery, which is strictly forbidden by the sixth commandment. It's considered sinful when desired or thought lustfully and deliberately with "full knowledge and full consent of the will". A key point in the Catholic understanding of

5520-468: The text of the Catechism itself in ten languages. Youcat is a 2011 publication aimed at helping youth understand the Catechism . Concupiscence Concupiscence is an ardent longing, typically one that is sensual. In Christianity , concupiscence is the tendency of humans to sin. There are nine occurrences of concupiscence in the Douay-Rheims Bible and three occurrences in

5600-410: The thirst for God. Attachment to the goods of this world are a bondage. The Scriptural remedy is the desire for true happiness that's found in seeking and finding God. Holy people must struggle, with grace from on high, to obtain the good things God promises. Christ's faithful put to death their cravings and, with the grace of God, prevail over the seductions of pleasure and power. For what does it profit

5680-399: The wellspring of life." The prophet Micah condemns the coveting of houses and fields as a warning against lusting after physical possessions. The Hebrew word for "covet" can also be translated as "lust", and the book of Proverbs warns against coveting in the form of sexual lust. Do not lust in your heart after her beauty or let her captivate you with her eyes, for the prostitute reduces you to

5760-436: The will of God in everything 3) by purity of vision which disciplines the feelings and imagination and refuses complicity with impure thoughts, and 4) by prayer which looks to God for help against temptation and casts one's cares upon God. Adherence to the ninth commandment's requirement of purity requires modesty, which "protects the intimate center of the person". Modesty refuses to uncover "what should remain hidden". Modesty

5840-576: The world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. The Epistle to the Ephesians and the Epistle to the Colossians regard the sin of covetousness as a kind of idolatry and list this sin along with sexual immorality and impurity which give rise to the wrath of God. But sexual immorality and all impurity or covetousness must not even be named among you, as

5920-400: The world, but for the pious, who wish to be praised and considered as honest and upright people, because they haven't broken any of the outward commandments. Luther sees covetousness in the quarreling and wrangling in court over inheritances and real estate. He sees covetousness in financiering practiced in a manner to obtain houses, castles, and land through foreclosure. Likewise, Luther sees

6000-485: The world; for it's a secret and insidious imposition practised under the hat, as we say, that it may not be observed. For although you go your way as if you'd done no one any wrong, you've nevertheless injured your neighbor; and if it's not called stealing and cheating, yet it's called coveting your neighbor's property, that is, aiming at possession of it, enticing it away from him without his will, and being unwilling to see him enjoy what God has granted him. John Calvin views

6080-462: Was promulgated by Pope John Paul II in 1992 as a reference for the development of local catechisms , directed primarily to those (in the church) responsible for catechesis and offered as "useful reading for all other Christian faithful ". It has been translated into and published in more than twenty languages worldwide. John Paul II referred to it as "the Catechism of the Second Vatican Council ". The decision to publish an official catechism

6160-420: Was drafted by the future Cardinal Jean Honoré and Bishop David Konstant . The final principal part, on prayer, was drafted by Fr. Jean Corbon, a Lebanese Melkite priest. Future CDF Prefect William Levada wrote the Catechism' s glossary. The project's editorial secretary was the future Cardinal Christoph Schönborn , OP. Reminiscing those days, Ratzinger said in 2011: "I must confess that even today it seems

6240-469: Was instructing Israel regarding the false religion of the Canaanites, he warned them not to covet the silver or gold on their idols, because this can lead to bringing detestable things into the home. The images of their gods you're to burn in the fire. Don't covet the silver and gold on them, and don't take it for yourselves, or you'll be ensnared by it, for it's detestable to the L ORD your God. Don't bring

6320-488: Was ordered, it was given so "that it may be a sure and authentic reference text for teaching Catholic doctrine and particularly for preparing local catechisms". The Catechism is arranged in four principal parts: The section on Scripture in the Catechism covers the Patristic tradition of "spiritual exegesis " as further developed through the scholastic doctrine of the " four senses ". The Catechism by specifies that

6400-622: Was taken at the Second Extraordinary General Assembly of the Synod of Bishops , which was convened by Pope John Paul II on 25 January 1985 to evaluate the progress of implementing the Vatican II council 's goals on the 20th anniversary of its closure. The assembly participants expressed the desire that "a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed, that it might be, as it were,

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