The Compendium of the Catechism of the Catholic Church (CCCC 504; cf Catechism of the Catholic Church 2401-2402) explains the coverage of the 7th Commandment as follows:
In chapter 1 of the book of Genesis, the sacred writer repeatedly tells us that when God contemplated His work, He saw that what He had done was good. It could not be otherwise, because all creation comes from God, who is Infinite Goodness Himself. There is no good thing that did not come from God. How is it, then, that we are warned about the dangers of the world, of material possessions? How did these good things become evil?
In Genesis 1:26-29, it says:
26 Then God said, "Let us make man IN OUR IMAGE, AFTER OUR LIKENESS; and let them HAVE DOMINION over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth." 27 So God created man in his own image, in the image of God he created him; male and female he created them. 28 And God blessed them, and God said to them, "Be fruitful and multiply, and fill the earth and SUBDUE IT; and HAVE DOMINION over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth." 29 And God said, "Behold, I have given you every plant yielding seed which is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food.
In the previous lesson we have seen how God gave man the power of continuing His work of creation (see Genesis 1:28 above). Aside from the power of PROCREATION, God also gave man the power of DOMINION or MASTERY over all MATERIAL CREATION. He made us LORDS of material creation. Thus, these two powers of PROCREATION and LORDSHIP show that we are truly made in God's likeness, because He Himself is Creator and Lord. (See point 6 of Lesson 6, which explains FOUR WAYS by which we are image and likeness of God. )
We can point out two important characteristics of this lordship (cf CCC 2402-2403).
What is the purpose of private property?
The CCCC 505 (cf CCC 2404-2406) teaches thus:
The purpose of private property is to GUARANTEE the FREEDOM and DIGNITY of individual persons by helping them to MEET the BASIC NEEDS of those in their charge and also of others who are in need.
Under what conditions does the right to private property exist?
The CCCC 504 (cf CCC 2403) tells us:
The right to private property exists provided the property is acquired or received in a just way and that the universal destination of goods for the satisfaction of the basic needs of all takes precedence.
If material things are good, why do we need this commandment?
Love for material creation is good because it helps us achieve the end for which God made us. But when our first parents sinned, their minds became clouded. From that point on, man would easily mistake created goods as his final end. Thus, Saint Josemaría said once (Homily Passionately Loving the World):
This I have been teaching all the time, using words from holy Scripture: the world is not evil, because it comes from the hands of God, because it is his creation, because Yahweh looked upon it and saw that it was good. It is we ourselves, men and women, who make it evil and ugly with our sins and unfaithfulness.
What to do? In the same homily cited above, Saint Josemaría also says:
There is no other way, my daughters and sons: either we learn to find our Lord in ordinary, everyday life, or we shall never find him. That is why I tell you that our age needs to give back to matter and to the apparently trivial events of life their noble, original meaning. It needs to PLACE THEM AT THE SERVICE OF THE KINGDOM OF GOD; it needs to SPIRITUALISE THEM, turning them into A MEANS AND AN OCCASION FOR A CONTINUOUS MEETING WITH JESUS CHRIST.
The CCC (2407) teaches us that:
In economic matters, respect for human dignity requires
Temperance and Justice are two of the four cardinal virtues; Solidarity stems from Charity, one of the theological virtues.
What is a virtue?
The CCC (1803) quotes Saint Paul:
"Whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things." [Philippians 4:8]
A virtue is an HABITUAL and FIRM DISPOSITION to do THE GOOD. It allows the person not only to perform good acts, but to GIVE THE BEST of himself.
The VIRTUOUS PERSON tends toward the good with all his sensory and spiritual powers; he pursues the good and chooses it in concrete actions.
The goal of a virtuous life is TO BECOME LIKE GOD. [St Gregory of Nyssa, De beatitudinibus, 1: PG 44, 1200D]
What are the moral virtues?
The CCC (1804) also calls these virtues "human virtues", and defines them as
Human virtues are firm attitudes, stable dispositions, habitual perfections of INTELLECT and WILL that govern our actions, order our passions, and guide our conduct according to reason and faith. They make possible ease, self-mastery, and joy in leading a morally good life. The virtuous man is he who freely practices the good.
The moral virtues are acquired by human effort. They are the fruit and seed of morally good acts; they dispose all the powers of the human being for communion with divine love.
We should not that on one hand, ANY PERSON can develop and acquire the human/moral virtues. In that sense, he can govern his actions, order his passions, and guide his conduct according to RIGHT REASON.
Nonetheless, once a person is BAPTISED, the gift of FAITH provides further light and guidance.
2.1 Temperance. Christian Detachment and Poverty.
What is temperance?
The CCC (1809) explains:
Temperance is the moral virtue that
The temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion: "Do not follow your inclination and strength, walking according to the desires of your heart" [Sirach/Ecclesiasticus 5:2; cf 37:27-31].
Temperance is often praised in the Old Testament: "Do not follow your base desires, but restrain your appetites" [Sirach/Ecclesiasticus 18:30]. In the New Testament it is called "moderation" or "sobriety." We ought "to live sober, upright, and godly lives in this world" [Titus 2:12].
To live well is nothing other than to love God with all one's heart, with all one's soul and with all one's efforts; from this it comes about that love is kept whole and uncorrupted (through temperance). No misfortune can disturb it (and this is fortitude). It obeys only [God] (and this is justice), and is careful in discerning things, so as not to be surprised by deceit or trickery (and this is prudence).[St Augustine, De moribus eccl. 1, 25, 46: PL 32, 1330-1331]
In the previous lesson, we spoke about chastity. From the description above, it is easy to conclude that chastity falls under the virtue of temperance.
The Christian virtue of temperance leads us to live DETACHMENT from material goods and POVERTY. But we may ask: in what specific way can an ordinary Christian live detachment and poverty of spirit?
a. CHRISTIAN POVERTY LEADS US TO WORK RESPONSIBLY, WITHOUT COMPLAINING IF WE LACK EVEN THE THINGS WE NEED. Saint Josemaria writes ("Detachment," Friends of God 119):
You should therefore, with a sure conscience, endeavour (above all through your work) to ensure that neither you nor your family lack what is necessary to live with Christian dignity. If at times you feel the pinch of poverty, don't get dejected and don't rebel against it. I do however insist that you should try to use all the upright means available to get over such a situation, because to do otherwise would be to tempt God's providence. But while you are so fighting, remember too the omnia in bonum! ["everything for the good"]: all things, even scarcity and poverty, work together unto the good of those who love God. Get into the habit, from now on, of facing up cheerfully to little shortcomings and discomforts, to cold and heat, to the lack of things you feel you can't do without, to being unable to rest as and when you would like to, to hunger, loneliness, ingratitude, lack of appreciation, disgrace...
b. POVERTY OF SPIRIT IS MORE AN INTERNAL ATTITUDE THAN AN EXTERIOR DISPLAY. Our model is Jesus Christ, who lived a normal life in Nazareth. Saint Josemaria says that Christian poverty does not call attention to itself. In the homily "Detachment" (Friends of God 121), he makes us note how Jesus lives poverty:
See how full of naturalness his life is. For thirty years he PASSES UNNOTICED as just another workman, without calling attention to himself, and he is known in his village as the son of the carpenter. The same is true of his public life. There is NOTHING OFF-KEY about it, NOTHING ODD or ECCENTRIC. He had his group of friends like any one of his compatriots. There was NOTHING DISTINCTIVE in his bearing: so much so, in fact, that Judas had to arrange a sign in order to single him out: 'Whomever I kiss, that is he.' There was NOTHING PECULIAR about Jesus and I must say that I am greatly touched by this rule of behaviour of Our Lord who passed through life as just one more among men.
John the Baptist, who had a special vocation, wore a garment of camel's hair and ate locusts and wild honey. Our Saviour wore a SEAMLESS TUNIC, ate and drank as the others did, rejoiced at their happiness, was moved by the sorrows of his neighbours, and did not refuse the rest and shelter that his friends offered him. He made no secret of the fact that he had earned his living for many years working alongside Joseph the craftsman. This is the way we should behave in this world: as Our Lord did. I could sum up my advice very briefly as follows: we ought to go about in CLEAN CLOTHES, with a CLEAN APPEARANCE and, most important of all, with a CLEAN SOUL.
It is worth noting that even Our Lord, who preached such marvellous detachment from worldly goods, at the same time went to great lengths NOT to WASTE them. After the miracle of the multiplication of the loaves, whereby he had so generously satisfied the hunger of over five thousand men, 'he said to his disciples, "Gather the fragments that are left over, lest they be wasted." They therefore gathered them up; and they filled twelve baskets.' If you reflect carefully on this whole scene, you will learn never to be mean or miserly, but rather how to be good administrators of the talents and the material resources God has given you.
c. CHRISTIAN DETACHMENT LEADS US NOT TO INVENT OR CREATE NEEDS FOR OURSELVES. In the same homily ("Detachment," Friends of God 125), Saint Josemaria says:
... we will not go about inventing false problems and ingenious needs which, in the last analysis, are prompted by conceit, capriciousness and a comfort-loving and lazy approach to life. We ought to be striding towards God at a fast pace, carrying no dead-weights or impedimenta which might hinder our progress. Since poverty of the spirit does not consist in not having things but rather in being truly detached from what we have, we need to be vigilant so as not to be deceived by our imagination into thinking we can't survive unless we have certain things. As St Augustine puts it: 'Seek what suffices, seek what is enough, and don't desire more. Whatever goes beyond that, produces anxiety not relief: it will weigh you down, instead of lifting you up.'
d. DETACHMENT AND POVERTY OF SPIRIT MAKES US GENEROUS WITH OTHERS. Saint Josemaria also says ("Detachment," Friends of God 126)
True detachment leads us to be VERY GENEROUS with God and with our fellow men. It makes us actively resourceful and ready to spend ourselves in helping the needy. A Christian cannot be content with a job that only allows him to earn enough for himself and his family. He will be big-hearted enough to give others a helping hand both out of charity and as a matter of justice.
2.2 Justice
No 2411 of the CCC spells out the different kinds of justice as follows:
Saint Josemaria says ("Open to God and Men," Friends of God 169):
The Christian virtue of justice is more ambitious. It enjoins us to prove ourselves thankful, friendly and generous. It encourages us to act as loyal and honourable friends, in hard times as well as in good ones; to obey the law and to respect legitimate authority; to amend gladly when we realise we have erred in tackling a problem. Above all, if we are just, we will fulfil our professional, family and social commitments without fuss or display, working hard and exercising our rights, which are also duties.
I don't believe in the justice of idle people, because ... they fail, sometimes seriously, in that most fundamental principle of equity, which is work. We must not forget that God created man "ut operaretur", that he might work, and others (our family and our country, the whole human race) also depend on the effectiveness of our work. My children, what a poor idea of justice those people have who would reduce it to the mere redistribution of material goods!
2.3 Solidarity
The CCC (1939) explains:
The principle of solidarity, also articulated in terms of "friendship" or "social charity," is a direct demand of human and Christian brotherhood. [Cf John Paul II, Sollicitudo Rei Socialis 38 40; Centesimus Annus 10]
Solidarity is a consequence of charity, of brotherly love and concern. Saint Josemaria also says ("Open to God and Men," Friends of God 172-173)
Be convinced that justice alone is never enough to solve the great problems of mankind. When justice alone is done, don't be surprised if people are hurt. The dignity of man, who is a son of God, requires much more. Charity must penetrate and accompany justice because it sweetens and deifies everything: 'God is love.' Our motive in everything we do should be the Love of God, which makes it easier for us to love our neighbour and which purifies and raises all earthly loves on to a higher level.
There is a long road to travel from the demands of strict justice to the abundance of charity. And there are not many who persevere to the end. Some are content to go as far as the threshold: they leave aside justice and limit their actions to a bit of welfare work, which they define as charitable, without realising that they are doing only a small part of what in fact they have a strict duty to do. And they are as satisfied with themselves as the Pharisee who thought he had fulfilled the law perfectly because he fasted twice a week and gave tithes of all he possessed.
Charity, which is like a generous overflowing of justice, demands first of all the fulfilment of one's duty. The way to start is to be just; the next step is to do what is most equitable...; but in order to love, great refinement is required, and much thoughtfulness, and respect, and kindliness in rich measure. In other words, it involves following the Apostle's advice: 'carry one another's burdens, and thus you will fulfil the law of Christ'. Then indeed we shall be living charity fully and carrying out the commandment of Jesus.
2.4 International Justice and Solidarity
The CCCC (518; cf CCC 2437-2441) teaches:
On the international level, all nations and institutions must carry out their work in solidarity and subsidiarity for the purpose of eliminating or at least reducing poverty, the inequality of resources and economic potential, economic and social injustices, the exploitation of persons, the accumulation of debts by poor countries, and the perverse mechanisms that impede the development of the less advanced countries.
2.5 Love for the Poor
Regarding love for the poor, the CCCC (520; cf CCC 2443-2449; 2462-2463) says:
Love for the poor is inspired by the Gospel of the Beatitudes and by the example of Jesus in his constant concern for the poor. Jesus said, “Whatever you have done to the least of my brethren, you have done to me” (Matthew 25:40). Love for the poor shows itself through the struggle against material poverty and also against the many forms of cultural, moral, and religious poverty. The spiritual and corporal works of mercy and the many charitable institutions formed throughout the centuries are a concrete witness to the preferential love for the poor which characterises the disciples of Jesus.
3.1 What it commands
Points 2401, 2410, 2412, 2415-2418 of the CCC enumerate the responsibilities of Christian with regard to this commandment.
3.2 What it forbids
The CCCC (508; cf CCC 2408-2413, 2415-2418, 2453-2455) enumerates the offenses against this commandment.
4.1 When the Church teaches on social issues
What is the social doctrine of the Church?
CCCC 509 (cf CCC 2419-2423) explains:
The social doctrine of the Church is an organic development of the truth of the Gospel about the dignity of the human person and his social dimension offering [1] principles for REFLECTION, [2] criteria for JUDGMENT, and [3] norms and guidelines for ACTION.
When does the Church intervene in social areas?
The CCCC (510; cf CCCC2420, 2458) says:
The Church intervenes by making a moral judgment about economic and social matters when [1] the FUNDAMENTAL RIGHTS of the person, [2] the COMMON GOOD, or [3] the SALVATION OF SOULS requires it.
How should social and economic life be pursued?
The CCCC (511; cf CCC 2459) teaches:
It should be pursued according to its own proper methods within the sphere of the moral order, at the service of the whole human being and of the entire human community in keeping with social justice. Social and economic life should have the HUMAN PERSON as its AUTHOR, CENTRE, and GOAL.
What would be opposed to the social doctrine of the Church?
The CCCC (512; cf CCC 2424-2425) tells us:
Opposed to the social doctrine of the Church are economic and social systems that sacrifice the basic rights of persons or that make profit their exclusive norm or ultimate end.
4.2 Work
What is the meaning of work?
The CCCC (513; cf CCC 2426-2428, 2460-2461) says:
Work is both a duty and a right through which human beings collaborate with God the Creator. Indeed, by working with commitment and competence we fulfil the potential inscribed in our nature, honour the Creator’s gifts and the talents received from him, provide for ourselves and for our families, and serve the human community. Furthermore, by the grace of God, work can be a means of sanctification and collaboration with Christ for the salvation of others.
A means for BECOMING SAINTS and for BECOMING APOSTLES: this is what Saint Josemaria taught about ordinary work, and one's family and social life. He writes ("The Greatness of Ordinary Life," Friends of God 7 & 9):
the holiness that Our Lord demands of you is to be achieved by carrying out with love of God your work and your daily duties, and these will almost always consist of small realities. ... in the words of St John of the Cross, 'where there is no love, put love and you will find love'; and we have to do this even in the apparently uninspiring circumstances that arise in our professional work or in our domestic and social life. You and I must therefore seek to make use of even the most trifling opportunities that come our way, to sanctify them, to sanctify ourselves and to sanctify those who share with us the same daily cares, sensing in our lives the sweet and inspiring burden of the work of co-redemption.
He explains how ordinary work, family life, and social life become a means for helping other souls to get to heaven ("Detachment," Friends of God 211).
Do good and keep reviewing your basic attitudes to the jobs that occupy you each moment. Practise the virtue of justice, right where you are, in your normal surroundings, even though you may end up exhausted. Foster happiness among those around you by cheerfully serving the people you work with and by striving to carry out your job as perfectly as you can, showing understanding, smiling, having a Christian approach to life. And do everything for God, thinking of his glory, with your sights set high and longing for the definitive homeland, because there is no other goal worthwhile.
He adds ("That All May Be Saved," Friends of God 264)
The apostolic concern which burns in the heart of ordinary Christians is not something separate from their everyday work. It is part and parcel of one's work, which becomes a source of opportunities for meeting Christ. As we work at our job, side by side with our colleagues, friends and relatives and sharing their interests, we can help them come closer to Christ who awaits us on the shore. Before becoming apostles, we are fishermen. After becoming apostles, we are fishermen still. The same profession, before and after.
To what type of work does every person have a right?
The CCCC (514; cf CCCC 2429, 2433-2434) states:
Access to secure and honest employment must be open to all without unjust discrimination and with respect for free economic initiative and fair compensation.
What responsibility does the State have in regard to labour?
The CCCC (515; cf CCC 2431) teaches:
What is the task of business management?
The CCCC (516; cf CCC 2432) affirms:
Business managers are responsible for the ECONOMIC and ECOLOGICAL effects of their operations. They must consider the GOOD OF PERSONS and not only the increase of profits, even though profits are necessary to assure investments, the future of the business, employment, and the good progress of economic life.
What are the duties of workers?
The CCCC (517; CCC 2435) teaches:
They must carry out their work in a conscientious way with competence and dedication, seeking to resolve any controversies with dialogue. Recourse to a NON-VIOLENT STRIKE is morally legitimate when it appears to be the necessary way to obtain a PROPORTIONATE BENEFIT and it takes into account the COMMON GOOD.