What does it mean when Jesus says "adultery with her in his heart"? One Greek dictionary I consulted gives one definition of adultery as "unlawful intercourse with another man's wife." If that is the case, then does the lusting only count as sin if the woman lusted after that Jesus is speaking about is another man's wife?

"You have heard that it was said to those of old, 'You shall not commit adultery.' But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell. And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell" (Matthew 5:27-30).

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The topic under consideration was a Jewish tradition not to commit adultery. At first glance, you would suppose that the tradition was nothing more than a quote of one of the Ten Commandments (Exodus 20:14). But Jesus' comments shows us that the Jews had taken this law very literally. They condemned the action of adultery but ignored the things which led up to the act.

Adultery can be committed by single or married people. A single man having sex with a married woman is still committing adultery. Thus a single man lusting after a married woman is still guilty of adultery.

This is the direct application, but the concept has broader applications than just adultery as Matthew 5:29-30 demonstrate. Anything which causes us to stray into sin should be removed from our lives. I stopped watching television decades ago because I found the foul language being used creeping into my thoughts. I decided it was time to do something about it before it started slipping out of my mouth. The amusing thing is that I haven't missed it. Sometimes we have to make radical decisions to make radical changes in our lives. But the point here is that Jesus is talking about all sins, of which adultery serves as one illustration.

Lust is not limited to just adultery. "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world--the lust of the flesh, the lust of the eyes, and the pride of life--is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever" (I John 2:15-17). Lust is anything so strongly desired that a person is willing to consider breaking God's law in order to obtain it. A lust for adultery is one example, but other lusts must be treated in the same manner.

Even in the Ten Commandments, "You shall not commit adultery" was considered a representation of all sexual sins. It wasn't seen as only forbidding sex with someone who is married to another person. Paul stated, "For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness," "You shall not covet," and if there is any other commandment, are all summed up in this saying, namely, "You shall love your neighbor as yourself"" (Romans 13:9). What Paul is saying is that the last six of the Ten Commandments are an expansion on the law to love your neighbor as yourself. In that same way, you can see that the rest of Moses' discourse on laws is an expansion of the Ten Commandments.

Thus sex with someone who is engaged to be married is treated the same as if they were already married (Deuteronomy 22:22-24). By extension sex with someone not married is a violation against that person's future spouse, so it too is forbidden even if they have not yet met their future spouse (Deuteronomy 22:13-14, 20-21). In the New Testament you find it summed up in "Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge" (Hebrews 13:4).

Therefore, the prohibition against looking at women with lust in your heart is directly talking about men thinking about committing adultery with a married woman, but this is done to serve as an illustration of a series of sins that fall into the same class. It would be just as wrong for women to lust after a married man. It would be just as wrong for a man to lust after a single woman. It would be just as wrong for a man to lust after another man or for a woman to lust after another woman.

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The papers of educator, lecturer, suffragist, and civil rights activist Mary Church Terrell (1863-1954) consist of approximately 13,000 documents, comprising 25,323 images, all of which were digitized from 34 reels of previously produced microfilm. Spanning the years 1851 to 1962, with the bulk of the material concentrated in the period 1886-1954, the collection contains diaries, correspondence, printed matter, clippings, and speeches and writings, primarily focusing on Terrell's career as an advocate of women's rights and equal treatment of African Americans.

Born to a prosperous Memphis family in 1863, the year of the Emancipation Proclamation, Terrell witnessed the transition from the systematic dismantling of black rights following Reconstruction to the early successes of the civil rights movement after World War II. Her own life chartered a course that extended from organizing the self-help programs promulgated by leaders such as Booker T. Washington to directing sit-down strikes and boycotts in defiance of Jim Crow discrimination. She died in 1954 two months after the Supreme Court's Brown v. Topeka Board of Education decision, having herself waged several court battles in the fight against segregation in Washington, D.C.

The Terrell Papers reflect all phases of her public career. They show her as educator, lecturer, club woman, writer, and political campaigner. Among the issues she addressed were lynching and peonage conditions in the South, women's suffrage, voting rights, civil rights, educational programs for blacks, and the Equal Rights Amendment. She spoke and wrote frequently on these matters, and the texts of most of her statements, whether brief introductory messages or extended essays, are in the Speeches and Writings file. Her writings include reminiscences of Frederick Douglass, a dramatization of the life of Phillis Wheatley, numerous articles on black scientists, artists, and soldiers, and examples of "Up to Date," a column she wrote for the Chicago Defender, 1927-1929.

Terrell was one of the founders in 1896 and the first president of the National Association of Colored Women. Among the groups featured in the Correspondence series in the papers are the National American Woman Suffrage Association, National Woman's Party, and International League for Peace and Freedom. Her Progressive Era involvement with moral and educational issues is illustrated in records from the National and International Purity Conferences she attended and in correspondence concerning her participation in programs on behalf of the YWCA and the War Camp Community Service in World War I. Documented in correspondence and clippings files are her two terms on the District of Columbia School Board. As the first black woman on the board, she was the recipient of revealing letters from school officials and others on the problems of an urban, segregated school system.

The Subject File in the Terrell Papers is comprised mainly of printed matter. Exceptions include holograph reports and drafts relating to the formative years of the National Association of Colored Women and the interview and travel notes she kept while touring the South in 1919 in the employ of the War Camp Community Service. During the 1920s and 1930s she was active in the Republican Party, campaigning for Ruth Hanna McCormick as a candidate for the U.S. Senate and serving as an advisor to the party's national committee during Herbert Hoover's presidential race. Significant in her biographical and testimonial files are the materials Terrell retained from the Coordinating Committee for the Enforcement of D.C. Anti-Discrimination Laws, the committee that successfully assaulted the color line in Washington, D.C., movie houses and restaurants.

Terrell's personal affairs and family relations form a relatively small part of the collection, but correspondence with immediate family members is introspective and revealing, particularly letters exchanged with her husband, a federally appointed judge, whose papers are also in the Library of Congress. Her letters to Robert give insight into the attitudes and private thoughts of a public figure who was a wife and mother as well as a professional. Except for a diary or journal written in French and German documenting her European tour of 1888-1890, Terrell kept diaries sporadically. A fuller autobiographical source is the draft material to her published life story, A Colored Woman in a White World.

Prominent correspondents include Jane Addams, Mary McLeod Bethune, Benjamin Brawley, Nannie Helen Burroughs, Carrie Chapman Catt, Oscar DePriest, W. E. B. DuBois, Christian A. Fleetwood, Francis Jackson Garrison, W. C. Handy, Ida Husted Harper, Addie W. Hunton, Maude White Katz, Eugene Meyer, William L. Patterson, A. Philip Randolph, Jeannette Rankin, Hailie Selassie, Annie Stein, Anson Phelps Stokes, William Monroe Trotter, Oswald Garrison Villard, Booker T. Washington and Margaret James Murray Washington, H. G. Wells, and Carter G. Woodson. tag_hash_105 152ee80cbc

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