Day 316: Labor and Social Justice

The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man. CCC 2426

In today's reading, the Catechism discusses labor and social justice. In short, since the Fall, we've seen extremes of work becoming the identity of people, while for others, it is seen as pointless drudgery. It's not just about the money made, though that does play a part in survival; it's also about showing gratitude to the Lord for creating us and for giving us our abilities. Through work, we can also be blessed by helping others in some way. Social justice comes in with regard to the government ensuring just situations by law and business leaders respecting human dignity while trying to get the job done.

The Catechism Compendium summarizes the Church's teaching on the meaning of work:

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, honor 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. (#513)

Day 315: The Church's Social Doctrine

The Church's social teaching comprises a body of doctrine, which is articulated as the Church interprets events in the course of history, with the assistance of the Holy Spirit, in the light of the whole of what has been revealed by Jesus Christ. This teaching can be more easily accepted by men of good will, the more the faithful let themselves be guided by it. CCC 2422

Today's reading from the Catechism is about the Church's social doctrine, which really is more outlined in Pope Leo XIII's encyclical Rerum Novarum. In the Catechism, human dignity is at the heart of the Church's social doctrine teaching; the unjust exploitation of this is against the Seventh Commandment. In addition, we have a responsibility to care for the environment and animals. To greedily take from or damage the former, as well as needlessly harm or waste the lives of the latter, also violates this commandment.

The Catechism Compendium summarizes the economic systems that can oppose the social doctrine of the Church:

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. For this reason, the Church rejects the ideologies associated in modern times with Communism or with atheistic and totalitarian forms of socialism. But in the practice of capitalism, the Church also rejects self-centered individualism and an absolute primacy of the laws of the marketplace over human labor. (#513)

My reading of CCC 2425 also calls extreme forms of libertarianism into question, as well as those mentioned above.

Finally, Fr. Mike Schmitz has a good video on how to be a steward with our possessions:

Day 314: Goods of Others

The seventh commandment forbids theft, that is, usurping another's property against the reasonable will of the owner. There is no theft if consent can be presumed or if refusal is contrary to reason and the universal destination of goods. This is the case in obvious and urgent necessity when the only way to provide for immediate, essential needs (food, shelter, clothing . . .) is to put at one's disposal and use the property of others. CCC 2408

In today's reading, the Catechism discusses the Seventh Commandment on not stealing from others. Theft not only involves the obvious, the unjust taking of someone else's property, but also includes any manner of cheating or deceiving others to obtain or deny what is rightfully owed or not of one's possession. We should not only respect our neighbor's dignity and rights, but also "the virtue of temperance, so as to moderate attachment to this world's goods" (CCC 2407) and be more like Christ, who "though he was rich, yet for your sake he became poor" (2 Cor 8:9).

The Catechism Compendium summarizes Church teaching on all that is forbidden by the Seventh Commandment:

Above all, the seventh commandment forbids theft, which is the taking or using of another’s property against the reasonable will of the owner. This can also be done by paying unjust wages; by speculation on the value of goods in order to gain an advantage to the detriment of others; or by the forgery of checks or invoices. Also forbidden is tax evasion or business fraud; willfully damaging private or public property; usury; corruption; the private abuse of common goods; work deliberately done poorly; and waste. (#508)

The Catechism Companion Vol III has some good commentary on this:

If you are stranded in the mountains and come upon a cabin and you are freezing and hungry, you can use the cabin, the fireplace, or other resources that are there in order to save your life. "Finders keepers" is not Church teaching. If someone dropped something, for instance, you are not justified in keeping it. In order to be free, people have to be people of virtue. They have to realize there is a higher law than just the civil law. (p. 144)

Day 313: Ownership of Goods

The seventh commandment forbids unjustly taking or keeping the goods of one's neighbor and wronging him in any way with respect to his goods. It commands justice and charity in the care of earthly goods and the fruits of men's labor. For the sake of the common good, it requires respect for the universal destination of goods and respect for the right to private property. Christian life strives to order this world's goods to God and to fraternal charity. CCC 2401

In today's reading, the Catechism introduces the Seventh Commandment: You shall not steal (Ex 20:15). This necessitates a brief discussion of the ownership of goods, that which it is prohibited to steal. I like how the right to private property is respected (CCC 2403), as well as a note that we are stewards answerable to God in how we use that property, especially in caring for our families (CCC 2404).

The Catechism Compendium outlines this section on the Commandment:

The seventh commandment requires respect for the universal destination and distribution of goods and the private ownership of them, as well as respect for persons, their property, and the integrity of creation. The Church also finds in this Commandment the basis for her social doctrine, which involves the correct way of acting in economic, social, and political life, the right and the duty of human labor, justice and solidarity among nations, and love for the poor. (#503)

The Catechism Companion Vol III has some good commentary on this:

When it comes to economics, the Church does not really side with particular policies, but the Church proclaims principles. As Christians, we should not use our possessions in an excessive manner, and we should share them with those in need. This aligns with the Old Testament tradition of setting aside a portion of one's fields for the needy. When we have possessions, we should work with them so they do not lie fallow, and we should share the proceeds. We get to use these things for the sake of the people around us. (p. 142)

Day 312: Polygamy, Incest, and Free Union

Incest designates intimate relations between relatives or in-laws within a degree that prohibits marriage between them. St. Paul stigmatizes this especially grave offense: "It is actually reported that there is immorality among you . . . for a man is living with his father's wife.... In the name of the Lord Jesus ... you are to deliver this man to Satan for the destruction of the flesh...." [1 Cor 5:1-5] Incest corrupts family relationships and marks a regression toward animality. CCC 2388

Today's reading from the Catechism consists of a few paragraphs on polygamy, incest, and "free union," as well as an In Brief to close out the Sixth Commandment. First of all, eew. These are not subjects I enjoy reading about, particularly incest. That is indeed gravely sinful and completely incomprehensible to me. I have females in my family, a sister and cousins, as many do. Not once did I ever consider them to be anything more than beloved family members. Yet, some apparently do placing this distorted desire above the love of family. Incest can destroy families. Polygamy interferes with the bond between and husband and a wife, by introducing more wives into the mix. Finally, the so-called "free union" is a cop-out. Basically, marriage without the commitment, a "trial marriage" as it were. I'm reminded of the expression, "Why buy the cow when you can get the milk for free?" All of these are rightly considered immoral and gravely sinful. When children are involved in any of these, that's just downright evil.

The Catechism Companion Vol III has some good commentary on this:

[On polygamy] The Church has encountered many cultures over two thousand years. And when the Gospel meets people who are living in a way that is outside of the moral realm, the Gospel may not and cannot change. People need to change. We can apply this to any situation: when someone has built a life in contradiction to the Gospel, that person is called to move forward in a way that is in conformity with the Gospel and with justice. The Gospel does not change. We are called to make any sacrifice we need to make in order to belong to Jesus.

[On incest] Anyone who has been a victim of these evils is not a horrible person but is loved by God himself.

[On "free union"] "Trying" marriage by cohabitating is wrong. It tries every aspect of a commitment except the most critical one - its permanence. It tries every part of a marriage except the part that is hard... Things are meant to be used, while people are meant to be loved. A person is not meant to be tried out. (p. 140)

Day 311: Adultery and Divorce

The Lord Jesus insisted on the original intention of the Creator, who willed that marriage be indissoluble. He abrogates the accommodations that had slipped into the old Law. Between the baptized, "a ratified and consummated marriage cannot be dissolved by any human power or for any reason other than death." CCC 2382

In today's reading, the Catechism discusses adultery and divorce. I've mostly commented on the first before, but I did find the part stating that the prophets of the Old Covenant saw "it as an image of the sin of idolatry" (CCC 2380) to be interesting, citing Hos 2:7, Jer 5:7 & 13:27 from Scripture. These are about Israel breaking faith with God, but it's quite telling that such language of marital infidelity is used to describe it. God is portrayed as the angry, spurned husband, while Israel is the flighty, unfaithful wife. For the divinely inspired authors to write this, it's easy to see just how gravely sinful actual adultery was considered.

Divorce is the other matter addressed by the Catechism today. The discourse between Jesus and the Pharisees in Matt 19:1-12 about this seems clear enough: men and women who marry are "no longer two but one" and "what therefore God has joined together, let not man put asunder." When the Pharisees raised why Moses allowed divorce, Jesus shot them down by saying, "from the beginning it was not so," and anyone who does divorce and remarry, commits adultery. Kind of hard to argue with that, and it's no surprise that from this, the Church teaches that doing this is gravely sinful. It is curious though, that Jesus gave what some have viewed as an exception for adultery and the Pauline privilege in 1 Cor 7:10-15.

Divorce not only rips couples and families apart, with children caught in between, but it can have an extremely negative impact on society as a whole. Think of the children being raised in single-mother households, especially the boys without a father around to help raise them. We've seen famous cases, like that of Henry VIII, leading to England's violent break from the Church. Marriage can be difficult at times, but divorce can be far more problematic and is rightly considered sinful in my view.

Day 310: The Gift of a Child

Sacred Scripture and the Church's traditional practice see in large families a sign of God's blessing and the parents' generosity. Couples who discover that they are sterile suffer greatly. "What will you give me," asks Abraham of God, "for I continue childless?" [Gen 15:2] and Rachel cries to her husband Jacob, "Give me children, or I shall die!" [Gen 30:1] CCC 2373-74

In today's reading, the Catechism discusses the gift of a child to married couples. Such a gift can be a blessing to couples, their families, and society as a whole, as its future is partly secured. Those who are infertile or struggle greatly with conception are a great trial to married couples. In modern society, many will seek relief through artificial insemination or surrogacy, using a third party. As painful as it is to the couple, I can understand why these techniques using a third party are considered "gravely immoral" (CCC 2376). Yet, I cannot understand why these techniques are considered "less reprehensible" but still "morally unacceptable" (CCC 2377) when no third party is involved and only the genetic material from the couple is used. Giving the reason that it "dissociates the sexual act from the procreative act" just doesn't make sense to me. We use artificial means to extend and improve life all the time, so it really doesn't seem that different to me in this case. Medical research to reduce sterility is encouraged (CCC 2375), which could do essentially the same thing if you want to get technical. Regardless, I do like how the Catechism stresses that having children is not a right, but instead a gift from God (CCC 2378). Too many today abuse that gift or treat children like objects, cute baubles or "fashion accessories" and not like separate persons, also made in the image and likeness of God (Gen 1:26). The encouragement for adoption of "abandoned children" is also good touch (CCC 2379).

The Catechism Compendium summarizes why artificial insemination and artificial fertilization are immoral:

They are immoral because they dissociate procreation from the act with which the spouses give themselves to each other and so introduce the domination of technology over the origin and destiny of the human person. Furthermore, heterologous insemination and fertilization with the use of techniques that involve a person other than the married couple infringe upon the right of a child to be born of a father and mother known to him, bound to each other by marriage, and having the exclusive right to become parents only through each other. (#499)

Day 309: Faithful and Fruitful Marriage

Called to give life, spouses share in the creative power and fatherhood of God. "Married couples should regard it as their proper mission to transmit human life and to educate their children; they should realize that they are thereby cooperating with the love of God the Creator and are, in a certain sense, its interpreters. They will fulfill this duty with a sense of human and Christian responsibility." CCC 2367

In today's reading, the Catechism discusses marriage fidelity and being open to procreation in the sexual act between spouses. When couples take their wedding vows, they are pledging themselves to each other in the sight of God. To be unfaithful to a spouse is a betrayal of the trust husband and wife should have for each other. That moment of selfish gratification with someone other than one's spouse is not worth the grave sin and loss of grace, also in the sight of God, that is the result. Further, such a betrayal of one's spouse gives a lousy witness to those around you. All these years later, I can still remember while in the military, guys who would leave on deployment, and their wives were at the E-Club looking to "hook up" with others. This completely disgusted me, which I feel as strongly now as I did back then. It says a lot when a couple can fall in love and get married while young, raise children, and grow old together while remaining faithful to each other. Every marriage will have difficulties, but not betraying one's spouse through infidelity is part of what true love and marriage are about. 

As for sex being open to procreation, that goes back to God's command to "be fruitful and multiply" (Gen 1:28). Some couples have great difficulty or are completely unable to have children, but if there is no medical reason, then couples should be open to this since that is part of marriage. What is confusing to me is what has been called the "rhythm method" in CCC 2370. If this is permissible to "space the births of their children" (CCC 2368), I don't understand why non-abortifacient contraception like condoms is considered "intrinsically evil" for couples. Both essentially seek the same goal. Sure, the former isn't 100% as one can make mistakes in regulating the woman's cycle. Yet, the same can be said for condoms, as they can be damaged, put on incorrectly, or just fail. 

This is probably another area I could benefit from in going through the Theology of the Body later.

Day 308: Same-Sex Attraction

The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition. CCC 2358

In today's reading, the Catechism discusses same-sex attractions, that is, homosexuality. Where it comes from, why it exists, isn't really known. If it is something that one can be "cured" of, this has also not been shown in large enough samples to matter. Yet it does exist and is a trial for a large minority of the populace. Putting aside how distasteful the actual acts are to most people, the acts themselves don't seem very logical but hedonistic. If we operated strictly on those grounds, sex for procreation is the most logical and in keeping with God's command to "be fruitful and multiply" (Gen 1:28). Sex can obviously be very pleasurable too. Yet while homosexual acts are grounded solely on the latter and are closed to the former, I don't understand just why they are "grave acts of depravity" (CCC 2357). If it is true that a number of men and women "have deep-seated homosexual tendencies" (CCC 2358), then wouldn't they be acting within their nature? It is also true that despite calls "that they must be accepted with respect, compassion, and sensitivity" and "every unjust discrimination in their regard should be avoided," even those who accept celibacy are treated by many in the most unChristlike manner. 

At the same time, what we've seen from the so-called "LGBT community" over the past 20 years at least has given us cause for concern. From bakers sued for not breaking their beliefs, to "Drag Queen Story Hour" for kids in public libraries, to parents having to sue just to opt their kids out of morally objectionable lessons in schools, and much, much worse. It seems the professional class who have these "deep-seated tendencies" will go to any length for the sake of depravity. If we based this solely on what this professional class has wrought, I can understand the harshest of "Sodom & Gomorrah" response (Gen 19:1-28) and why St. Paul abhored it so much (Rom 1:24-27). 

Yet, what of the individual who has these "tendencies"? It seems rather cruel to condemn them to lifelong celibacy when they don't have a vocation for it. Sure, they too are called to chastity as all of us are, but they really have no other option than to be celibate since homosexual acts are strictly prohibited. At the same time, I cannot see how the Church could possibly accept such acts without seriously violating Scripture and Apostolic Tradition.

It's a conundrum and one that I doubt we'll fully understand or resolve it this side of Paradise.

Day 307: Offenses Against Chastity

Lust is disordered desire for or inordinate enjoyment of sexual pleasure. Sexual pleasure is morally disordered when sought for itself, isolated from its procreative and unitive purposes. CCC 2351

In today's reading, the Catechism outlines offenses against chastity that were first introduced yesterday. Reading through these, it's no wonder that lust is one of the Seven Deadly Sins. The Theology of the Body I've heard discusses these topics in more depth, but I confess to not having studied it yet. Since I'm basically "filling in the gaps" due to age and what I believe I've missed over the years, hence why I'm I've been doing this re-read of the Catechism, I plan on doing so soon.

The Catechism Compendium gives a summary of what the principal sins against chastity are:

Grave sins against chastity differ according to their object: adultery, masturbation, fornication, pornography, prostitution, rape, and homosexual acts. These sins are expressions of the vice of lust. These kinds of acts committed against the physical and moral integrity of minors become even more grave. (#492)

To be honest, I don't understand why masturbation is considered a "grave sin against chastity," especially for teenagers. It seems a rather victimless offense unless done to the exclusion of intimacy with a future spouse. Fornication cheapens the sexual act, and for most of my life, the "hook-up culture" has caused untold problems for society as a whole. So has pornography, which also unknowingly, for those involved, victimizes those who make and distribute it. The negative effects of pornography have become more and more known, especially with the easy access online, which is why I'm glad that some efforts have been made to restrict or ban it. Prostitution, like pornography, also has detrimental effects on society as well as essentially making fornication a money-making affair. Rape is a heinous crime and rightly deemed gravely sinful. It robs the victims of their human dignity for the sake of a few minutes of selfish gratification. To use someone like that against their will in no way can be licit and permissible by God, as I understand it. Whether it's done during wartime as an act of perceived righteous vengeance against an enemy, or in other times, it's always gravely sinful. When any of these involve children, the grave sin is only compounded exponentially and rightly condemned (Matt 18:10). Finally, there are homosexual acts. I'm going to comment on that one tomorrow, since that's the reading for then.

The Catechism Companion Vol III has some good commentary on this:

You are made in God's image and likeness. You are worth living for and worth dying for. You are worth conquering death for. That is how much God loves you. The Holy Spirit convicts us of our sins, and he also consoles us. Let us allow him to convict us and console us. If sins against chastity are part of your story, your story is not over... Sexual desire on its own has been given to us by God. We are built this way. It is part of what it is to be a human being. The sexual act is intended to be a gift of self ordered toward procreation and marital unity. Any distortion of this is disordered. (p. 130)

Day 306: Gift of Self

Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Chastity leads him who practices it to become a witness to his neighbor of God's fidelity and loving kindness. CCC 2346

In today's reading, the Catechism discusses the gift of self in terms of chastity. As discussed yesterday, all Christians are called to chastity, but only a few are called to celibacy (CCC 2348-49). There are many forms of sin against chastity stemming from the vice of lust, including adultery, masturbation, fornication, pornography, prostitution, rape, and homosexual acts. Each of these is probably even worse when it involves minors due to the exploitation of their innocence. Needless to say, one who falls into any of these needs to repent and confess their sinful acts. The Catechism provides more detail on these topics in tomorrow's reading.

The Catechism Compendium summarizes in what way everyone is called to live chastity:

As followers of Christ, the model of all chastity, all the baptized are called to live chastely in keeping with their particular states of life. Some profess virginity or consecrated celibacy, which enables them to give themselves to God alone with an undivided heart in a remarkable manner. Others, if they are married, live in conjugal chastity, or if unmarried, practice chastity in continence. (#491)

The Catechism Companion Vol III has some good commentary on this: 

As bodily and spiritual beings, our integrity is the extent to which we keep in harmony those two aspects of ourselves. Our call is ruling ourselves and learning to have a new heart. Love is a giving of self, and every virtue is motivated by love... Chastity is not just about saying no but is oriented toward a meaningful yes. Every person is made to make a gift of himself or herself to another or to the Church. If you cannot say no, what does your yes mean? Chastity and celibacy are not about perpetual bachelorhood but about being a gift. Those living in consecrated life are single so they can more fully give of themselves. (p. 128) 

Day 305: The Call to Chastity

Chastity means the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being. Sexuality, in which man's belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman. The virtue of chastity, therefore, involves the integrity of the person and the integrality of the gift. CCC 2337

In today's reading, the Catechism discusses the call to chastity. Everyone is called to chastity, but not all are called to celibacy. Understanding the difference between the two is key.

The Catechism Companion Vol III has some good commentary on this:

People are not objects. They are not things to be used. They are persons to be loved. And yet, we often have a distorted vision of other people, where we treat people as things to be used and as objects. Chastity involves learning how to rule ourselves and not be a slave...St. Augustine said, "My perverse will gave rise to my lust. And serving this lust, I established a habit. And since I did not resist this habit, a kind of necessity was born. Thus, link joined to link in what I have called a chain, enslaving me in harsh bondage." If we do not overcome our passions, they will overcome us. (p. 126)

Finally, Fr. Bonaventure Chapman & Fr. Joseph-Anthony Kress do a good job explaining the difference between chastity and celibacy: 

Day 304: Male and Female

Each of the two sexes is an image of the power and tenderness of God, with equal dignity, though in a different way. The union of man and woman in marriage is a way of imitating in the flesh the Creator's generosity and fecundity: "Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh" [Gen 2:24]. All human generations proceed from this union. CCC 2335

In today's reading, the Catechism begins with the Sixth Commandment by discussing men and women. The union of the two sexes in marriage is necessary for procreation and the continuation of our species. Sure, babies can be made outside of the marital bond, but as we've seen, this does not go well for them or society as a whole. So "the harmony of the couple and society" depends upon the differences, support, and "complementarity" they bring to the marital union (CCC 2333). 

The Catechism Compendium summarizes the responsibility we have regarding our own sexual identity:

God has created human beings as male and female, equal in personal dignity, and has called them to a vocation of love and of communion. Everyone should accept his or her identity as male or female, recognizing its importance for the whole of the person, its specificity, and complementarity. (#487)

The Catechism Companion Vol III has some good commentary on this:

God could have made us like the angels, but when he made human beings, he made them male and female... The first command that God gave to the human race was to procreate, that the love in coming together as male and female would create more life. As you walk through life as a woman or as you walk through life as a man, your life is touched in every way by your womanhood or manhood. Your body matters. The human being is a body-soul composite. (p 124)

This is why transgenderism, so popular among some in modern culture, is something that cannot be accepted or promoted. Besides the fact that it is impossible to change one's biological sex, gender comes from the body we are born with, and "gender cannot be separated from the whole person". Whether we are male or female, we are all born with the gender that God intended to give us.

Day 303: Summary of the Fifth Commandment

Every human life, from the moment of conception until death, is sacred because the human person has been willed for its own sake in the image and likeness of the living and holy God. The murder of a human being is gravely contrary to the dignity of the person and the holiness of the Creator. CCC 2319-2320

Today's reading from the Catechism is short, consisting of just an In Brief summarizing the Fifth Commandment that has been covered over the past few days. I really have nothing to add to what I've already said on this, but I did find this video, which gives a good summary of what the Catholic teaching for this commandment:

Day 302: War

The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of war. CCC 2307

In today's reading, the Catechism explores Christian teaching on a topic that has plagued mankind since the Battle of the Kings (Gen 14), and undoubtedly even earlier, namely war. Untold millions have suffered, been harmed, and died as a result of the bloodlust we seem to have for each other, stemming from sin (Gen 4:1-16). I myself am a military veteran, coming from a family with a long line of military service. We have military saints in the Church, such as Sts. George, Sebastian, Joan of Arc, Louis IX of France, and others. Yet we all worship the Prince of Peace (Is 9:6), who in His famous Sermon on the Mount teaches peace and nonviolence (Matt 5).  So, how is all of this squared together? The answer is just war theory. War must always be avoided if possible, but self-defense is allowed, not only for individuals but for nations. Bishop Barron does a better job of explaining this in the video below than I can.

The Catechism Compendium summarizes what the moral law requires in the case of war:

Even during a war, the moral law always remains valid. It requires the humane treatment of noncombatants, wounded soldiers, and prisoners of war. Deliberate actions contrary to the law of nations, and the orders that command such actions, are crimes, which blind obedience does not excuse. Acts of mass destruction must be condemned, and likewise the extermination of peoples or ethnic minorities, which are most grievous sins. One is morally bound to resist the orders that command such acts. (#485)

The Catechism Companion Vol III has some great commentary on this:

Members of the military, along with police officers, often serve out of a sense of duty. When they do this with honor, "they truly contribute to the common good of the nation and the maintenance of peace" (CCC 2310). If you are a soldier and you have to kill someone in battle and you carried out your duty honorably, that is not a sin that needs to be confessed. Killing a combatant is not the same thing as murder... We must avoid anger and hatred. But we do not have to hate an enemy to stop that enemy from doing evil. (p. 120)

Day 301: Peace

Respect for and development of human life require peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of power between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is "the tranquility of order." Peace is the work of justice and the effect of charity. CCC 2304

In today's reading, the Catechism addresses one of the most elusive concepts for humanity: peace. This is not just the "absence of war," but a true peace that respects the dignity of all men in harmony with the will of the Prince of Peace (Is 9:6). The 20th century witnessed some of the most deadly conflicts in human history, as well as widespread persecutions. Christians were brutalized and martyred in numbers not seen since the days of the Roman Empire. The 21st century doesn't seem to be doing much better so far. In all of this, a lack of charity for our fellow man has harmed the pursuit of real peace. Even bringing this down to the personal level, how many times have we nurtured hatred or a desire for revenge in our hearts? To cultivate peace, we must not only do so within ourselves but also for others. That may be a big part, so one by one until it spreads over the whole world.

The Catechism Compendium summarizes what the Lord asks of each of us concerning peace:

The Lord proclaimed, “Blessed are the peacemakers” (Matt 5:9). He called for peace of heart and denounced the immorality of anger, which is a desire for revenge for some evil suffered. He also denounced hatred, which leads one to wish evil on one’s neighbor. These attitudes, if voluntary and consented to in matters of great importance, are mortal sins against charity. (#480)

The Catechism Companion Vol III has some excellent commentary on this:

Emotions, in themselves, are neither right nor wrong... To say we want justice because justice is a good idea does not wound our soul. To say we desire to forgive because forgiveness is an amazing good does not wound our soul. But to say we want to make this person pay because of a thirst for revenge that is in our heart, that actually wounds our soul. That kind of anger does not lead to justice; it leads to further violence and hatred. If we cultivate a hatred of someone, we wound ourselves. Jesus calls us to live a life of peace, to forgive our enemies, to love our enemies, to pray for those who hurt us. (p. 118)

Day 300: Science, Bodily Integrity, and the Dead

It is an illusion to claim moral neutrality in scientific research and its applications. On the other hand, guiding principles cannot be inferred from simple technical efficiency, or from the usefulness accruing to some at the expense of others or, even worse, from prevailing ideologies. Science and technology, by their very nature, require unconditional respect for fundamental moral criteria. They must be at the service of the human person, of his inalienable rights, of his true and integral good, in conformity with the plan and the will of God. CCC 2294

In today's reading, the Catechism discusses scientific research, bodily integrity, and the proper treatment of the dead. Research is permissible, but not at the expense of human dignity or moral law (CCC 2293-95). Kidnapping, hostage-taking, torture, mutilations, sterilizations, and terrorism are condemned as violations of moral law (CCC 2297). Finally, those who are "dying should be given attention and care," while the dead "must be treated with respect and charity" (CCC 2299-301).

The Catechism Companion Vol III has some good commentary on this:

Science is valuable, but it has boundaries and must be used within guidelines... Truth cannot contradict truth. But by itself, science cannot answer the question "why?" ... We should always be guided by what is good for and respectful of the dignity of the human person. Mere efficacy, or "getting the job done," is not a valid metric for judging technological advances. (p. 116)

Day 299: Respect for Health

Life and physical health are precious gifts entrusted to us by God. We must take reasonable care of them, taking into account the needs of others and the common good. Concern for the health of its citizens requires that society help in the attainment of living conditions that allow them to grow and reach maturity: food and clothing, housing, health care, basic education, employment, and social assistance. CCC 2288

In today's reading, the Catechism discusses the respect we are to have for our health. This can be a tough one, touching on at least three of the Seven Deadly Sins: from gluttony & sloth, to pride. Not only are we made in the image of God (Gen 1:27), but our bodies are "a temple of the Holy Spirit within you" (1 Cor 6:19-20). I confess to being guilty myself of the first two in this, which is something I'm working to overcome. 

The Catechism Compendium summarizes the duty we have toward our body:

We must take reasonable care of our own physical health and that of others, but avoid the cult of the body and every kind of excess. Also to be avoided are the use of drugs which cause very serious damage to human health and life, as well as the abuse of food, alcohol, tobacco, and medicine. (#474)

The Catechism Companion Vol III has some good commentary on this:

God has given us physical health; it is a good, but not an ultimate good. We should care for the body and our health while not succumbing to an attitude that worships them. A culture that overly emphasizes health, youth, or beauty distorts our view of other people. If we allow ourselves to be affected strongly by our culture that exalts those who have these qualities above those who lack them, this attitude brings about a distortion of how we approach and value other human beings. (p. 114) 

Two good watchwords for this would be moderation and humility to avoid both extremes. 

Exercise is one way of caring for the "precious gifts" of our lives and our bodies' well-being (CCC 2288). (p. 115)

Day 298: Respect for Others

Scandal is an attitude or behavior which leads another to do evil. the person who gives scandal becomes his neighbor's tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense. CCC 2284

In today's reading, the Catechism discusses the grave sin of scandal. As Christians, we must not only look out for our own soul's destiny "with fear and trembling" (Phil 2:12), but also encourage and show respect for the souls of others. It is wrong to lead others into sin through scandal (Mt 18:6), whether we do so intentionally or not (CCC 2287). There are plenty of examples within our own lives, but the recent bad appointment by a French archbishop is at least a near-scandal in my view.

The Catholic Compendium summarizes how to avoid scandal:

Scandal, which consists in inducing others to do evil, is avoided when we respect the soul and body of the person. Anyone who deliberately leads others to commit serious sins himself commits a grave offense. (#473)

The Catechism Companion Vol III has some good commentary on this:

It is an absolute necessity to do everything we can by our own will and by God's grace to live out the faith we profess and to avoid sin as much as possible. We have a responsibility to the people around us, whatever our role is. Business leaders must display integrity, as should religious leaders or civic leaders. We have all been given some degree of influence. So we have to employ it to draw others to the truth and to the Lord. If, through these gifts that God has given us, we push our neighbor toward committing evil acts, we have committed scandal. (p. 112) 

Day 297: The Cross of Suicide

Everyone is responsible for his life before God, who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of. CCC 2280

Today's reading from the Catechism is on suicide, the willful taking of one's own life. It is a gravely sinful act, mitigated to be sure by factors such as mental illness. What drives someone to see no other solution than to actually end their own life is not something I can fully understand. The act not only impacts the person committing suicide, but can leave a deep pain to those who love them. The most I can say is that there is help for those who need it, including, if all else fails, God. He is always there and "will never fail you nor forsake you" (Heb 13:5). I pray those at their wits' end find such relief from their pain.

The Catechism Companion Vol III has some good commentary on this:

Suicide has many victims, including the survivors of those who have taken their lives. Each life matters, even if the person does not currently value his or her own life... Often, one suicide will spark a rash of other suicides. Once one person has taken the step, it seems like a solution to others battling thoughts of self-harm. We belong to each other. In taking one's own life, one takes from others - family, friends, and community... We should not assume that those who have committed suicide are lost souls, and we should pray for them because "by ways known to him alone, God can provide the opportunity for salutary repentance" (CCC 2283). As the saying goes, we do not know what happens between the bridge and the water. (p. 110)

Finally, Fr. Mike Schmitz has a great video on this sad topic:

Day 296: The Sin of Euthanasia

Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable. Thus, an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator. The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden and excluded. CCC 2277

In today's reading, the Catechism discusses the sin of euthanasia. It's astounding how far much of society has fallen into moral chaos, that this is even an issue today. From state-assisted euthanasia for a "right to die with dignity" to depression, it is an affront to the sanctity of life and fraught with the danger of forced euthanasia. Give government not bound by God's law such power, and how long will it be before so-called undesirables are murdered again by the State? Euthanasia is something best left in Pandora's box, and remember that only God is sovereign over life and death (Deut 32:39). 

The Catechism Compendium summarizes what medical procedures are permitted when death is considered imminent:

When death is considered imminent, the ordinary care owed to a sick person cannot be legitimately interrupted. However, it is legitimate to use pain-killers which do not aim at death and to refuse “over-zealous treatment”, that is, the utilization of disproportionate medical procedures without reasonable hope of a positive outcome. (#471)

The Catechism Companion Vol III has some good commentary on this:

"Euthanasia" essentially means "good death," but it is a euphemism. Any time an innocent person's life is taken, it is not a good death. It is murder. Since it is true that all life comes from God, who creates life, he is the one who can end life. We may never intentionally end the life of an innocent human being. The Church prohibits euthanasia, the killing of those who lack health or strength. Just as abortion distorts and weakens our culture, euthanasia warps our compassion... Those who are ill and those who are vulnerable are worth fighting for and caring for... Euthanasia can never be tolerated. It can never be celebrated. We can never, as a Church, accept it, and we need to fight against it as a culture. (p. 108) 

Finally, the life of St. John Paul II gives us an example of suffering, particularly near the end, while following Christ:

Day 295: The Wound of Abortion

Since the first century, the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law. CCC 2271

In today's reading, the Catechism discusses one of the most egregious violations of the Fifth Commandment: abortion. To intentionally murder a child in its mother's womb is an evil act no better than the abominable practices of the followers of Molech (Jer 32:35). God knew each of us before we were even formed in the womb (Jer 1:5). Calling what's in the womb "embryo" or "fetus" that doesn't change the fact that these Greek and Latin words essentially mean "child," which Scripture teaches that like all of us, are made in the image of God (Gen 1:27). To perform or assist in abortion, is just as gravely sinful and is also an automatic excommunication under Canon Law (CCC 2272). Finally, IVF is also gravely sinful, given that it seeks to "produce human embryos intended for exploitation as disposable biological material" (CCC 2275).

The Catechism Compendium summarizes why society must protect every embryo:

The inalienable right to life of every human individual from the first moment of conception is a constitutive element of civil society and its legislation. When the State does not place its power at the service of the rights of all and in particular of the more vulnerable, including unborn children, the very foundations of a State based on law are undermined. (#472)

The Catechism Companion Vol III has some good commentary on this:

We recognize that abortion has two victims. There is the one who is dead and the one who is wounded, the child himself or herself, and the mother. Abortion also has other victims, including society at large, which has been wounded by abortion. Since the damage does not end with the child and the mother but actually wounds our entire culture, that is one reason why the Church has attached the canonical penalty. It is not to limit God's mercy but simply to highlight the reality of the injurious nature of this sin. (p. 106)

Finally, Fr. Mark-Mary has a great video on Satan's lies about contraception, abortion, and IVF:

Day 294: Homicide

The fifth commandment forbids direct and intentional killing as gravely sinful. the murderer and those who cooperate voluntarily in murder commit a sin that cries out to heaven for vengeance. Infanticide, fratricide, parricide, and the murder of a spouse are especially grave crimes by reason of the natural bonds which they break. Concern for eugenics or public health cannot justify any murder, even if commanded by public authority. CCC 2268

Today's reading from the Catechism is the shortest I've seen so far, just two brief paragraphs. Scripture is crystal clear that murder is gravely sinful (Ex 20:13), so perhaps that explains today's brevity.

The Catechism Companion Vol III has some good commentary on this:

Any form of eugenics is gravely sinful. Eugenics is eliminating part of the human race because of sickness, old age, or some aspect of that human being that society deems unwanted or undesirable. If civil authorities or governments are corruptly refusing aid to save the lives of their citizens, they are seriously at fault. If someone's greed causes others to go without food and die, that person is responsible for the deaths caused. (p. 104)

Day 293: Legitimate Defense

Legitimate defense can be not only a right but a grave duty for someone responsible for another's life. Preserving the common good requires rendering the unjust aggressor unable to inflict harm. To this end, those holding legitimate authority have the right to repel by armed force aggressors against the civil community entrusted to their charge. CCC 2265

In today's reading, the Catechism discusses legitimate defense in light of the Fifth Commandment. Can we kill to preserve life, including our own, without violating God's commandment? The short answer is yes. However, every effort should be made not to take the life of even an aggressor threatening our own or others, if possible (CCC 2264). What is new in CCC 2267 is the change regarding the death penalty introduced by the late Pope Francis. The discussion is mostly academic to me and will undoubtedly remain so given that I'll never have political power, but I find the death penalty still "an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good". Reparation, rehabilitation, and hopefully, repentance from a Catholic perspective, should always be the primary goals of state-sponsored punishment for offenders. Yet, there are some cases where both are rejected, and the offenders remain a threat to society, including the guards and other inmates (see #469 from Compendium).

The Catechism Compendium summarizes why the legitimate defense of persons and of society is not opposed to the Fifth Commandment prohibition:

Because in choosing to legitimately defend oneself, one is respecting the right to life (either one’s own right to life or that of another) and not choosing to kill. Indeed, for someone responsible for the life of another, legitimate defense can be not only a right but a grave duty, provided only that disproportionate force is not used. (#467)

Day 292: Respect for Human Life

Scripture specifies the prohibition contained in the fifth commandment: "Do not slay the innocent and the righteous." [Ex 23:7] The deliberate murder of an innocent person is gravely contrary to the dignity of the human being, to the golden rule, and to the holiness of the Creator. The law forbidding it is universally valid: it obliges each and every one, always and everywhere. CCC 2261

In today's reading from the Catechism, the Fifth Commandment is introduced: not to kill (murder, really). From the first recorded murder of Abel by his brother Cain (Gen 4:8-12), we see that "anger and envy in man, consequences of original sin" has had the result of where "man has become the enemy of his fellow man" (CCC 2259). We lie, cheat, ridicule, abuse, and even kill each other with only greater efficiency as our technological marvels have advanced. This must be extremely disappointing to the Father, as well as repulsive by the gravely sinful acts we commit upon each other. Blood is the sacred sign of life (Lev 17:4) in the Old Testament, and we are created in His image (Gen 9:6). Therefore, to shed the blood of the innocent is a horribly offensive act to God (CCC 2260) and why we were given the Fifth Commandment (CCC 2261). It is no surprise that Jesus expanded upon this in His Sermon on the Mount (Matt 5:21-26) with a "proscription of anger, hatred, and vengeance" (CCC 2262).

The Catechism Compendium summarizes why human life must be respected:

Human life must be respected because it is sacred. From its beginning, human life involves the creative action of God, and it remains forever in a special relationship with the Creator, who is its sole end. It is not lawful for anyone directly to destroy an innocent human being. This is gravely contrary to the dignity of the person and the holiness of the Creator. “Do not slay the innocent and the righteous” (Ex 23:7). (#466)

The Catechism Companion Vol III has some good commentary on this:

The dignity of the human person comes directly from God. That is the groundwork for commandments four through ten... The term "kill" that is used in Exodus and Deuteronomy in the Hebrew original is a word that specifically means murder... There is no time when anyone may justify the taking of the life of a person who has done no wrong... Jesus continues to stretch our hearts. He asks his followers to turn the other cheek and to love their neighbors, and he demonstrates this love in laying down his life. We are called to avoid murder, but Jesus calls us higher than that. He calls us to avoid hating others, taking revenge, or becoming wrongfully angry. (p. 100)