LECTURE NOTES #13

THE SIXTH AND NINTH COMMANDMENTS

“YOU SHALL NOT COMMIT ADULTERY... YOU SHALL NOT COVET YOUR NEIGHBOR'S WIFE.”
The Sixth and Ninth Commandments command that:
1. To be pure in words, looks, and actions and in our thoughts
2. To be modest in our words, looks and actions in mind and in body
God has always shown special love for those chastity is outstanding. Consider how he
chose that purest of all mortals, the blessed Virgin Mary, as His mother.
The 6th and 9th commandment are studied here together because both deal with
commands about purity. The 6th commandment refers to external acts, and the 9th
commandment refers to willful thoughts and desires which are internal acts.
Sins against Ninth Commandment: (Internal acts)
1. Taking pleasures in imaginative representations of impure actions. It is grievously
sinful since it represents a deliberate desire for the impure action itself, even though this is not
performed externally.
2. Deliberate complacency in previous sins of impurity. It is grievously sinful and further
receives specific character both from the object and from the differentiating circumstances of
the sinful object.
3. Unchaste Desires. These acts of complacency in the performance of some future
sinful act of impurity. These desires also receive their specific sinfulness both their objects and
the differentiating circumstances of the object.
Sins against the Sixth Commandment: (External acts)
1. Unconsummated sins of impurity:
Unconsummated sins of impurity are those which fall short of the full sexual act. Sexual
motions are disturbances of the genital organs and fluids in these organs. They are usually
accompanied by some slight external distillation. External acts of impurity are those which
normally have some connection with or some influence on sexual pleasure. A general rule can
be stated that: - All acts of immodesty which are done without sufficient reason and with evil
intent are sinful to the extent that they cause a proximate danger of venereal pleasure.
a. Kissing - This refers to a kind of kiss which is ardent and passionate and gives rise to
grave danger of sexual pleasure and is therefore gravely unlawful. - A kiss which follows the
custom of the country is lawful.
 b. Immodest looks - looks are less likely to cause danger of venereal pleasure.
Nevertheless, to look at the indecent parts of an adult of the opposite sex with evil intention is
grievously sinful.
c. Touching the indecent parts of another person for an evil purpose and without
necessity. This is gravely forbidden. If for reasons of cleanliness and health, such touches are
permissible and not sinful.
d. Immodest conversations regarding obscene matters with the intention of exciting to
lust or with the danger of grave scandal is grievously sinful. - The same is true with reading ban
books and magazines.
e. Undue familiarity between persons of different sexes like holding hand and embraces.
2. Natural consummated sins of impurity
Natural sins of impurity are those that are done according to the normal sexual act
between a man and a woman. They are characterized as consummated because the sexual act
is complete.
a. Adultery - it is the sexual intercourse between two persons at least one whom is
married. In this sin, two serious sins are committed: one against chastity and the other against
justice, since the adulterer seriously injuries the rights of his or her spouse.
b. Fornication - is the voluntary intercourse between an unmarried man and woman
who is no longer a virgo incata. The internal reason for the sinfulness of this act is that, of itself,
it causes grave injury to the welfare of the child and to the welfare of the society,
notwithstanding that sometimes, for accidental reasons, such injuries don not arise
c. Prostitution - popularly, it is the act of “selling meat the kilo.” This is also known as
“oldest profession.” It is the act of rendering venereal pleasures for some amount of money. It
desecrates the body as the temple of the Holy Spirit
d. Concubinage - it is the cohabitation of persons not legally married. It is a kind of
habitual fornication. This, in our day is what we call ‘live-in’.
e. Rape - it is the complete sexual act with any woman contrary to her will. It is
fornication with aggravating circumstance of unjust violence. It is therefore a grievous sin of
injustice and impurity.
f. Adduction (with rape) - it is the forcible removal of a person from her domicle for the
purpose of committing a sin against chastity. It is a grave sin both against chastity and justice.
g. Incest - it is the sexual intercourse between two persons related to each other by
blood in direct line up to the 4th degree. These are unable to contract marriage according to
civil and vengeance. It was the cause of the destruction of the two cities of Sodom and
Gomorah mentioned in Old Testament and from which the name was derived.
 h. Carnal Sacrilege – it is the violation of a sacred person by an act contrary to chastity.
3. Unnatural consummated sin of impurity
These are regarded as unnatural acts because they are contrary to the natural purpose
of sexual acts, namely, the procreation of children. Therefore, as sins of impurity, they are more
serious than others.
a. Masturbation - it is the emission of seed or its equivalent outside sexual intercourse
whether alone or with a companion. This is useless emission of seed contrary to the natural
order. If it is directly willed, it is always grievously sinful. - The emission of seed which occurs
during sleep (wet dreams) is not sinful unless it is willed in some other way. Example, if one
reads bad books before going to bed.
b. Sodomy:
i. perfect sodomy - is the unnatural carnal intercourse between two male persons
(homosexual)
ii. imperfect sodomy - if the partner is a female.
Sodomy is a sin which cries to heaven for
c. Bestiality - it is a sexual intercourse between a human being and an animal. It is the
most grievous of all the sins against chastity. The sin not bestiality, if, when touching animal, as
in the case of veterinarians, pollution takes place without performing or wiling the full sexual
act.
d. Cunnilingus-fellatio - (the famous 69)
i. Cunniliggus - is the oral stimulation of the vulva or clitoris of the woman.
ii. Fellatio - is the oral stimulation of the penis.
SINFUL DESIRES AGAINST CHASTITY
The ninth commandment forbids all thoughts and desires contrary to chastity.
You have heard that it was said to the ancients. ‘Thou shalt not commit adultery.’ But |
say to you that anyone who even looks with lust at a woman has already committed adultery
with her in his heart.” (Matt. 5: 27-28).
An impure desire is the wish or intention to do something unchaste or impure. Almost
always, sins against purity, thoughts and desires as well as acts, are grave or mortal sin.
Whenever we are beset by temptation, we should immediately pray, especially to our beloved
Mother, the purest of mortals.
 An impure desire, however, is a venial sin if committed through lack of attention or
reflection, through negligence or slowness in rejecting a thought, or by giving only a partial
consent. Only full and deliberates consent make a sin mortal. “Blessed are the clean of heart,
for they shall see God.” (Mat. 5: 80).
ARE MERE THOUGHTS ABOUT IMPURE THINGS ALWAYS SINFUL IN THEMSELVES
Mere thoughts about impure things are not always sinful in themselves, but such
thoughts are dangerous.
1. It is a mistake to suppose that all impure thoughts and desires are sinful. We are not
responsible for the wicked thoughts that enter our mind unless we bring them in ourselves. But
we should try to avoid all such thoughts by occupying ourselves in something useful. Thinking of
something makes us used to that thing; we are in danger of losing our fear and impurity by
familiarizing ourselves with thoughts of impure things. It is like walking on the brink of the abyss
of sin-any little push may throw us in.
2. A mere temptation to impurity, even when accompanied by: bodily feeling, is not
sinful unless there is willful consent, at least to some degree. The stronger the temptation, the
more merit we can gain if we are faithful and resist. No matter how long the temptation lasts,
even if it lasts our whole life, as long as we give it no consent, we are free from sin.
3. By resisting an impure thought or desire is not meant thinking of and wondering over
it. In temptation of this nature, the most effective means is to reject it at once, then to ignore it,
to do something else to distract the mind. Worrying about the temptation only makes it more
persistent.\
WHEN DO THOUGHTS ABOUT IMPURE THINGS BECOME SINFUL?
Thoughts about impure things become sinful when a person thinks of an unchaste act
and deliberately takes pleasure in so thinking, or even unchaste desire or passion is around and
consent is given to it.
An impure thought or desire becomes sinful when instead of rejecting it we take
pleasure in it and keep it in our mind. Impure desires, if not rejected, load to impure acts and a
life of vice.
WHAT ARE THE CHIEF MEANS OF PRESERVING THE VIRTUE OF CHASTITY?
The chief means of preserving the virtue of chastity are: to avoid carefully all
unnecessary dangers, to seek’ God's help through prayer, frequent confession, Holy
Communion, and assistance at Holy Mass, and to have a special devotion to the Blessed Virgin.
1. In all things from the habit of temperance. Avoid all unnecessary dangers; do not take
any chances with unchastity; do not experiment. If you put a match to gun powder it is soon to
explode; there is no necessity to try and see whether it will not.
 2. Always remember that God sees us. Let us therefore seek His help through prayer.
3. Be always modest and pure in your dress, posture, and conversation. This is not to
save yourself from immodesty, but to avoid giving occasion to others to sin, or being even an
unwitting cause for others to sin.
4. Besides approaching regularly the Sacrament of Penance, attend holy mass with
communion as frequently as possible.
5. We should have a special love and devotion for our Blessed Mother, and daily ask her
to reserve us in the chastity that she is greatly cherished.
THE SEVENTH AND THE TENTH COMMANDMENTS
“You shall not steal... You shall not covet thy neighbor's goods”
WHAT ARE WE COMMANDED BY THE SEVENTH COMMANDMENT?
By the seventh commandment we are commanded to respect what belongs to others,
to live up to our business agreements and pray our just debts.
1. The seventh and tenth commandment are treated together because both deal with
commands about property. The seventh commandments refers to external acts, and the tenth
to intentions or desires, against honesty.
2. The obligations regarding honesty are imposed on us in conscience even though the
civil laws may not compel us.
The right to possess, use, and dispose of things at will is called the Right to Property. To
possess is to have something from one’s own. This is called private ownership.
The right to possess the material things of this world is not a first class principle of the
natural law, but it is immediately derived from it. Man alone can take posses on of things,
implement his right, provide for his future, control nature and make it productive according to
his, needs and wants.
Private ownership is a right derived, under God, from man’s very nature. Man has a
right to life, and must have everything necessary for the purpose of preserving his life.
Furthermore, man has a basic need for wholesome living, reasonable and frugal comfort. There
could be no adequate family life without some form of respect of a man if he should become
sure that he could never dispose of any goods, but must be always economically dependent. Let
us try to imagine what stimulus a clever young man ordinarily would have who knew that even
with the most exertion of his efforts all he gained would finally end up to be a communal
property.
The seventh and tenth commandments are themselves based on this right: “If nothing
had owners, how could anything be stolen?” However, Catholic teachings everyone wishes with
one's property. Common welfare makes necessary certain limitations to the right. The right is
under God and subject to his will limited by man’s duties to God and to his neighbor.
Extreme individualism stands for the right of absolute ownership; extreme collectivism
denies all right to private ownership. The catholic concept is intermediate; private ownership is
a right, but limited by man's duties to God and to his neighbor.
Extreme individualism stands for the right of absolute ownership.; extreme collectivism
denies all right to private ownership. The catholic concept is intermediate; private ownership is
right, but limited by the Great Commandments.
Sins against the Seventh and Tenth commandments:
a. Stealing or theft - it is the secret taking of another's property without his permission
or consent,
b. Robbery - it is the open and forcible way of taking another person’s property.
Stealing or robbery is a slight or grave in according to the injury done. Stealing is a day's
wages from a person is usually a mortal sin. Stealing even a very small amount from a very poor
man can be mortal sin. A number of different small thefts from the same person or different
persons within the space of one or two months, and mounting to a considerable sum, may be a
mortal sin
One must be very careful in avoiding even petty thefts, or he will contract a vice, and in
a short time will find himself stealing more valuable things.
c. Cheating - is depriving another of his property by crafty means. This includes: using
false weights and measure, issuing counterfeit money, adulterating food and other products for
sale, forgery, falsification of documents, smuggling, tampering with boundary lines, over
charging excessive profits, arson with a view to collect insurance money, copying exams,
plagiarism, copying the work of another and negligence. presenting it as one’s own, ect.
d. Usury - is the charging of excessive profits/interest on money lent. The usurer takes
unjust advantage of the need of another in order to make excessive profits. Under the
appearance of helping the needy, the usurer involves them in great hardships, taking from
them their means of livelihood. .
e. Comering the market - is a form of usury. It consist in buying up the entire supply or
one product, such as palay, for the purpose of forcing up price, and thus making excessive
profits.
f. Vandalism - is an unjust damage done to the property of others. One may injure
another's property by setting it on fire, destroying his crops, poisoning his animals, fishing or
hunting on his grounds without permission, pulling down fences, defacing books, furnitures and
buildings, etc... One who intentionally damages another's property must repair the same or pay
its equivalent. Accidental damage need not be made good, unless it came about through
culpable negligence.
g. Unjust Damage done to the property of others is against the seventh commandment.
One may injure another's property by setting it on fire, treading down his crops, fishing or
shooting on his grounds without permission, fulling down defense fences, defacing books,
furniture and buildings. One who does willful damage to another's property must make good
the loss. Accidental need not be made good, unless it came about through culpable
h. Public Officials must be very careful not to Accept Bribes: they must guard against all
signs of embezzlement.
i. It is a sin to contract debts beyond one’s ability to pay, and not to pay debts when
due, even if able.
j. Employers who do not pay a just living wage defraud others, and are guilty of injustice.
Employees who waste time, do bad work willfully, or neglect to take reasonable care of their
employer's property violate the seventh commandment.
k. Another sin against this commandment is the Violation of Business Contracts.
l. Buying or Receiving Stolen Goods is a sin against the seventh commandment; those
who buy or receive stolen goods help and encourage thieves for the sake of gain.
THE EIGHT COMMANDMENT
“You shall not bear false witness against your neighbor.”
WHAT ARE WE COMMANDED BY THE EIGHT COMMANDMENT?
By the eight commandment we are commanded to speak the truth in all things, but
especially in what concerns the good name and honor of others.
1. God is the God of truth, and we are obliged to respect that truth. If we could prove
ourselves children of God, we should, like Him, always respect the truth:
“I am the way, and the truth, and the life,” says the Lord (John 14:16). You shall not lie.
(Lev. 19:11). This is why a lie, even when told for a good purpose, is always a sin, because it is.
contrary to the nature of God.
2. The lover of truth is like God, and well-pleasing to Him. The lover of truth is also held
in esteem by his fellowmen, who know that they can trust Him, for in him, as in Nathaniel
( John 1:47) , is no guile.
Even if we suffer from telling the truth, we shall be saved trouble and shall possess a
clear conscience.
 3. A habitual liar is not only often led into grave sin, but forfeits the trust of his fellow-
beings, and is the cause of great deal of harm. When people know that one is a habitual liar,
they do Not believe him even when he tells the truth.
“Better a thief than an inverterate liar, yet both will suffer disgrace” (Sirach 20:24).
OUR NEIGHBORS GOOD NAME
1. In the eight commandment God forbids us to destruct in any way from neighbor's
honor or reputation. It is our good reputation that keeps us well-thought of and well- spoken of
among our fellowmen.
“A good name is more desirable than great riches, and high esteem than gold and silver’
(Prov. 22:1). The esteem of others is essential to real happiness; those who know they are
despised by their fellowmen are not likely to be happy in this life. One who brings another into
disrepute is a thief, stealing a good name.
2. A good is required by consistent struggle, by leading an upright life, by defending
ourselves whenever false accusations are made against us. This is why, in ordinary case, we do
our good works openly in accordance with our Lord’s injunction, “ So let your light shine before
men, in order that they may see your good works, and give glory to your Father in heaven”
(Matt. 5:16).
Good works are the best means of defending a good name. We must, however, be sure
we do not do our good works only to make show before men, but chiefly to please God. When
our name is in danger, we should defend ourselves and justify ourselves; but it is foolish to
make much fuss over trifles; as going to court over nothing.
3._If we would not speak so often, we would avoid many sins into which we habitually
fall, consisting of sins of the tongues. Most of the sins committed are sins of the tongue: lying,
backbiting, slander, gossip, calumny, detraction, the telling of secrets, all the results of
talkativeness.
Let us try an experiment; For one whole day do not speak unless absolutely necessary,
but each time you would have talked, jot down what you had wanted to talk about. At the end
of the day you will see how many useless things, things wasteful of time, not to mention unkind
and sinful things, you had wanted to say. If people would only hold their tongues, how much
more useful they could be.
4. Truthfulness promotes general welfare of society and mutual trust among men. The
orderliness of the social order depends greatly on members speaking the truth.
Let us imagine our own special community, with our favorite friends and tradesmen,
with those we contact every day on various matters. Let us imagine the situation if we were not
certain they are telling the truth all the time, but only a probable ten percent of the time.
WHAT IS AN EVASION?
An evasion is a statement that may be interpreted in two ways:
1. We are permitted to give an evasive or double meaning answer when there is no
obligation to answer, and in order:
(a) to conceal a secret we have an obligation or a right to keep; and
(b) to shield ourselves or others from harm. In an evasive reply, the hearer deceives
himself by his interpretation of what he hears.
St. Athanasius, Bishop of Alexandria, was concealed in a vessel of the Nile, when the
soldiers of the Emperor Julian overtook and stopped it. On their inquiring were Athanasius was,
his servant replied: “He is not gone far”. The soldiers went onward.
2. We are not supposed or expected to tell every body our private affairs or those of our
friends or superiors. Many persons out on carelessness or curiosity have the most irritating
habit of asking very personal questions, such as “Where have you been?” “Where are you
going?” “Did you have a visitor?” “Where do you get so much money?" “What do you do all
day?" “What is your work now?" “How much did you pay for your dress?” “Why did you leave
home?" etc. If we are ask indiscreet questions by such curious or ill-bred people, we have a
right to give an evasive answer.
At best these question are a sign of extreme ill-breeding. We should be more thoughtful
and discreet, and give everybody the right to his own private affairs. Answering, “He is not at
home” is a social custom understood to mean that the person is not receiving callers, even if he
is in the house. If a person we cannot trust tries to borrow money from us we can say: “I have
no money’ (meaning, | have none to lend you)
3. When another has the right to the truth, we must answer simply and openly. Such is
the case in buying or selling, or in drawing up an agreement. It would be against justice if about
to marry were to deceive each other by evasions about money matters and other things.
WHAT DOES THE EIGHT COMMANDMENT FORBID?
The eight commandment forbids lies, rash judgement, detraction, calumny, and the
telling of secreta we are bound to keep.
“Lying lips are an abomination to the Lord” (Prov. 12:22). “Wherefore, put away lying
and speak truth each one with his neighbor, because we are one members of another.” (Eph.
4:25)
SINS AGAINST TRUTH
WHAT IS A LIE?
 A lie is something said for the purpose of deceiving others, which we know or suspect to
be untrue.
Lying is a sin even when it may be the mean of affecting much good; we must not
commit evil in order to obtain good
(a) A malicious lie is told for the purpose of injuring someone. It is by its nature a mortal
sin; it becomes venial when the injury done is slight. A lie taken under oath is perjury, a mortal
sin.
(b) An officious lie is told to avert evil from oneself or others. It is called a “white” lie.
(c) A jocose lie is told to amuse others. Very often it is no sin at all, as when we relate an
imaginary narrative for the amusement or instruction of others, tell a joke which we made up,
relate fables and fairy tales, etc. But if a jocose lie has a harmful results, it becomes sinful.
(d) Sins related to lying, as violation of the respect due to truth, are hypocrisy, and
flattery.
1. Hypocrisy or dissimulation is setting a lie. It is hypocrisy to pretend better than we
are.
It was Hypocrisy of Judas to kiss our Lord like a friend, when it was only to betray him.
Those who are outwardly pious but lead lives of sin are hypocrites. They resemble Satan, who
can assume the form of an angel of light. Jesus called hypocrites “Whited sepulchers’, beautiful
outside, but either full of dead man's bones.
2. Flattery consists in praising a person immoderately, against one's to secure an
advantage for himself.
The man who flatters his neighbor is spreading a net under his fact’ (Prov. 29:5). ‘Woe to
those who call evil good, and good evil, who can change darkness into light, and light into
darkness’ (Isaiah 5:20).
WHEN DOES A PERSON COMMIT THE SIN OF RASH JUDGEMENT?
A person commits the sin of rash judgement when, without sufficient reason, he
believes something harmful to another's character.
People judge others by themselves; he who is not evil will loss likely think evil quickly of
others; he who is a sinner is/will interpret the actions of others in an evil manners at once.
“Charity thinks no evil” (1 Cor. 13:5). A just person, even when he sees evil, tries to avoid
thinking of it, and leaves the judgement to God. “Do not judge, that you may not be judged. For
with what judgement you judge, you shall be judged.” (Matt. 7:1-2)
WHEN DOES A PERSON COMMIT THE SIN OF DETRACTION?
 A person commits the sin of detraction when, without good reason, he makes known
the hidden faults of another.
1. To speak of what every body knows or what appeared in the newspaper is not
detraction.
It is however contemptible for newspapers to publish family troubles that are no public
concer. Talebearing is a most despicable form of detraction, in repeating to a person
unfavorable remarks about him.
2. Uncharitable conversation is commonly termed backbiting, a cowardly act of
discussing the known faults of another without necessity, and behind his back.
It is wrong to listen to detraction and uncharitable conversation, if we take pleasure in it
or encourage it. “Let anything you heard die within you" (Sirah 19:9)
WHEN DOES A PERSON COMMIT THE SIN OF CALUMNY OR SLANDER?
A person commit the sin of calumny or slander when by lying the injuries the good name
of another.
GOSSIP - is a form of calumny, because it usually exaggerates a person's faults or sin
with malice.
CONTUMELY - on insult dishonors a person unjustly in his presence by refusing to show
him the signs of honor due him, or by not noticing him.
LIBEL - is any public defamatory accusation, maliciously made, Whether the facts be true
or not, This may be done by letter, telephone, radio, motion picture, television, etc. Calumny or
slander, gossip or libel are signs against injustice.
WHEN ARE WE OBLIGED TO KEEP A SECRET?
We are obliged to keep a secret when we have promised to do so, when our office
requires it, on when the good of another demands it.
1. A priest may never reveal anything confided to him in confession, even if keeping it
secret will result in death for himself or other. This rule have no exception.
2. A secret may be revealed when
(a) it is for the good of the guilty person;
(b) it will save ourselves or others from evil;
(c) keeping it secret is against justice or the welfare of society; and
(d) the person to whom it is revealed has a right to know.
 When there is just reason for revealing a secret, we may do so to persons in authority,
such as parents, superiors, teachers, or courts of law. Serious faults should be made known to
parents, teachers, and superiors, who may be able to correct them. Care should be taken to
avoid exaggerating faults.
3. It is wrong to read another person's letters without permission. A tattle tale is
despicable.
WHAT MUST A PERSON DO WHO HAS SINNED BY DETRACTION OR CALUMNY OR HAS. TOLD A
SECRET HE IS BOUND TO KEEP?
A person who has sinned by detraction or calumny, or who has told a secret he is bound
to keep, must repair the harm he has done to his neighbor, as far as he is able.
If the offense was made before others, we must retract publicity, if we do not endeavor
to repair the harm we have done, we cannot obtain God's pardon on the priest's absolution. Itis
very difficult, and sometimes impossible, to make perfect preparation for calumny and
detraction. Words once spoken are not forgotten by those who hear.