The Catechism explains that bearing false witness or "speaking a falsehood with the intention of deceiving" encompasses all violations of truth.
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The Church requires those who have damaged the reputation of another to "make reparation for the untruth they have communicated. Included in the Church teachings of this commandment is the requirement for Christians to bear witness to their faith "without equivocation" in situations that require it. The ninth and tenth commandments deal with coveting, which is an interior disposition not a physical act. The ninth commandment deals with the former and the tenth the latter. Jesus emphasized the need for pure thoughts as well as actions, and stated, "Everyone who looks at a woman lustfully has already committed adultery with her in his heart" Matthew 5: Purity of heart is suggested as the necessary quality needed to accomplish this task; common Catholic prayers and hymns include a request for this virtue.
Jesus stated, "Blessed are the clean of heart, for they shall see God. The Catechism teaches that "there is a connection between purity of heart, of body and of faith. Detachment from riches is the goal of the tenth commandment and the first Beatitude "blessed are the poor in spirit" because, according to the Catechism , this precept is necessary for entrance into the Kingdom of heaven. Explaining Church teaching of this commandment, Kreeft cites Saint Thomas Aquinas , who wrote, "An evil desire can only be overcome by a stronger good desire.
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They were given more directly by God than any other part of the Jewish law, and they were placed in the most holy place, which none but the high priest could enter, and he only once a year. However, since the early centuries, most Gentile Christians have celebrated on the first day of the week, considering themselves free of many of the strictures of Jewish law. They argue that Augustine accepted the Aristotelian Greek Pagan concept of "delayed ensoulment", writing that a human soul cannot live in an unformed body.
Thomas Aquinas asserted that a fetus was not fully alive until quickening.
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In its explanation, the Catechism states "St. John distinguishes three kinds of covetousness or concupiscence: The Catechism states that the tenth "unfolds and completes the ninth It forbids coveting the goods of another". Translated by Joseph B. Collins; Joseph Kenny, O. The Vincentian Center for Church and Society.
Archived from the original on Retrieved 28 February Retrieved 12 April Retrieved 10 June Emotional and sexual fidelity are essential to the commitment made in the marriage covenant. God established marriage as a reflection of his fidelity to us. Virtues of Justice in the Human Community. Westminster John Knox Press. A Treasury of Catholic Wisdom. 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.
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. The Scriptural remedy is the desire for true happiness that is 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. 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 are 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; 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 will not have it called rascality, but shrewdness and caution.
In this lawyers and jurists assist, who twist and stretch 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 is not intended for the rogues of the world, but for the pious, who wish to be praised and considered as honest and upright people, because they have not 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 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 does not 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 the world; for it is 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 had done no one any wrong, you have nevertheless injured your neighbor; and if it is not called stealing and cheating, yet it is 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 the tenth commandment as a demand for purity of the heart, above and beyond the outward actions. Why should not our obedience be lively and fervent? God deserves the flower and strength of our affections.
Domitian would not have his statue carved in wood or iron, but made of gold. Lively affections make golden services. It is fervency that makes obedience acceptable. Elijah was fervent in spirit, and his prayer opened and shut heaven; and again he prayed, and fire fell on his enemies. True obedience runs through all duties of religion, as the blood through all the veins, or the sun through all the signs of the zodiac. A good Christian makes gospel piety and moral equity kiss each other.
Herein some discover their hypocrisy: they will obey God in some things which are more facile, and may raise their repute; but other things they leave undone.
Mark Herod would hear John Baptist, but not leave his incest. Some will pray, but not give alms, others will give alms, but not pray. The badger has one foot shorter than the other; so these are shorter in some duties than in others. God likes not such partial servants, who will do some part of the work he sets them about, and leave the other undone. We must aim at the glory of God in it.
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Finis specificat actionem ; in religion the end is all. The end of our obedience must not be to stop the mouth of conscience, or to gain applause or preferment; but that we may grow more like God, and bring more glory to him. The Pharisees gave alms, but blew a trumpet that they might have the glory of men. Matt 6: 2. Alms should shine, but not blaze.
The Ten Commandments — Ellen G. White Writings
Jehu did well in destroying the Baal-worshippers, and God commended him for it; but, because his aims were not good for he aimed at settling himself in the kingdom , God looked upon it as no better than murder. O let us look to our ends in obedience; it is possible the action may be right, and not the heart. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart.