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)

Day 291: The Political Community and the Church

It is a part of the Church's mission "to pass moral judgments even in matters related to politics, whenever the fundamental rights of man or the salvation of souls require it. the means, the only means, she may use are those which are in accord with the Gospel and the welfare of all men according to the diversity of times and circumstances." CCC 2246

Today's reading from the Catechism is quite short, consisting of just three brief paragraphs and an In Brief reviewing what has been covered the past few days. Basically, civil governments are called to respect the fundamentals of the Gospel, particularly on human dignity and life, while the Church is not to act beyond a moral guide. So things like I remember from the 1980s, of brutally repressive governments and liberation theology in Latin America, are not in keeping with Catholic teaching at all. 

The Catechism Companion has some good commentary on this:

If there is no God, there is no such thing as right and wrong. We are reduced to utilitarianism or individual preference. It is not self-evident, for example, that we are all created equal, unless we are borrowing that idea from Christianity, from a revealed truth that every human being is made in God's image and likeness. If they are not guided by the gospel, governments tend toward tyranny... The Church is not a political group. We have to stay "above the fray" while still proclaiming the truth. The Church has to continue to remind the world that all human life is equal from the moment of conception to the moment of natural death. (p. 98)

Day 290: The Duties of Citizens

It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. the love and service of one's country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community. CCC 2239

In today's reading, the Catechism discusses the duties of citizens toward society. We have a duty in part to pay our taxes, honor the civil authorities over us, and defend our countries when the need arises (Matt 22:21; Rom 13:1-7). However, this does not include when civil authorities demand that we do something against God's moral law (Acts 5:29). In such a case, resistance for change, even in extreme circumstances taking up arms (CCC 2243), is appropriate.

The Catechism Compendium summarizes all this:

Those subject to authority should regard those in authority as representatives of God and offer their loyal collaboration for the right functioning of public and social life. This collaboration includes love and service of one's homeland, the right and duty to vote, payment of taxes, the defense of one's country, and the right to exercise constructive criticism. (#464)

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

Romans 13 was composed in a context far from political tranquility. It does not align with the idea that Christians should be subservient to those in authority as a means to gain favor or gratitude for their leaders. St. Paul's message to Christians in Rome is particularly striking since he himself was martyred by the Roman government, yet he still encourages obedience to authorities, illustrating the contrast between the wisdom of Scripture and the world's wisdom. Citizens are not only expected to build up their country's well-being but also to do so with values such as honesty, righteousness, and liberty... The primary allegiance of Catholics is to God, and they are always obligated to obey God rather than human authorities, while also fulfilling their civic responsibilities. (p. 96)

This Byzantine mosaic depicts Mary and Joseph enrolling to pay their taxes before the Roman Governor Quirinius. Like the Holy Family, we have various duties and responsibilities as citizens of our respective nations (CCC 2240). (p. 97)

Day 289: Family, Society, and the Kingdom

God's fourth commandment also enjoins us to honor all who for our good have received authority in society from God. It clarifies the duties of those who exercise authority as well as those who benefit from it. CCC 2234

Today's reading is short, consisting of six brief paragraphs on the family, society, and the Kingdom. "Family ties are important but not absolute" (CCC 2232) because we are primarily called to a higher love and that is for God (Matt 10:37). Parents should welcome and honor their children when they are called to forsake married life to serve Christ (CCC 2233). As John Donne observed, "no man is an island, entire of itself," but instead is part of a greater community, that is, society. We are called to honor those in authority over us, and those in authority have certain responsibilities to be just.

The Catechism Compendium summarizes how authority should be exercised in the various spheres of civil society:

Authority should always be exercised as a service, respecting fundamental human rights, a just hierarchy of values, laws, distributive justice, and the principle of subsidiarity. All those who exercise authority should seek the interests of the community before their own interest and allow their decisions to be inspired by the truth about God, about man, and about the world. (#463)

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

While our connection to our family is significant, it should not become an idol. We are called to allow our family to have a subservient role to the Kingdom of God, with Jesus having the first claim on our lives... If we follow Jesus, we must say yes to being part of "God's family" and making our lives like his (CCC 2233). Our connection to our family should not be allowed to become a rival to God's position in our lives. We cannot ignore the laws of God in order to make peace in our families... The eternal value of individual human beings makes them more valuable than any nation or society. Countries will cease to exist. Every nation that exists right now will, at some point, not be. But every human being will always exist. (p. 94)

Day 288: The Duties of Parents

Parents' respect and affection are expressed by the care and attention they devote to bringing up their young children and providing for their physical and spiritual needs. As the children grow up, the same respect and devotion lead parents to educate them in the right use of their reason and freedom. CCC 2228

In today's reading, the Catechism discusses the duties of parents with their children under the Fourth Commandment. These include being the "first heralds" for their children in the Faith. By raising them in Christ from an early age, being an example of proper living in Christ, they will fulfill their responsibility and provide one of the best gifts to their children and future progeny. Showing love for others, giving good advice, and setting a sterling example in all facets of life are among the duties parents owe their children. 

The Catechism Compendium summarizes the duties of parents toward their children:

Parents, in virtue of their participation in the fatherhood of God, have the first responsibility for the education of their children, and they are the first heralds of the faith for them. They have the duty to love and respect their children as persons and as children of God and to provide, as far as is possible, for their physical and spiritual needs. They should select for them a suitable school and help them with prudent counsel in the choice of their profession and their state of life. In particular, they have the mission of educating their children in the Christian faith. (#460)

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

The purpose of the love between husband and wife is not solely bringing children into the world but also guiding the souls of their children. Some parenting styles involve overprotectiveness and overpreparation for children's physical safety, but parents' primary duty is to see that the children get to heaven. Parents are irreplaceable. No matter how good a teacher is, a teacher cannot take the role of a parent... When parents fall short, they should own up and seek forgiveness as a way to lead their children. They can demonstrate what it is like to be a real human being who is striving to be holy but is not perfect. (p. 92)

Something I'd like to point out from the commentary above is the role of teachers. I'm a teacher myself, and unfortunately, some in my profession have become confused over our proper roles and those of parents. As much as we care for our students, they are not our children. The responsibility given to parents over their children must, and rightfully should, take priority over anyone else, except in the most dire of circumstances. So, for those arguing "it takes a village to raise a child," that's fine, but what they leave out is that the parent, who loves and knows the child better, is more important than anyone else in their lives. 

Day 287: The Gratitude of Children

The divine fatherhood is the source of human fatherhood; this is the foundation of the honor owed to parents. the respect of children, whether minors or adults, for their father and mother is nourished by the natural affection born of the bond uniting them. It is required by God's commandment. CCC 2214

In today's reading, the Catechism discusses the gratitude of children to their parents under the Fourth Commandment. As minor children, they owe obedience and respect to their parents "in all that they ask of them when it is for their good or that of the family". As adults, these children are no longer required to give their parents obedience but respect "is always owed to them," for "this respect has its roots in the fear of God, one of the gifts of the Holy Spirit" (CCC 2217). 

The Catechism Compendium summarizes the duties of children toward their parents:

Children owe respect (filial piety), gratitude, docility, and obedience to their parents. In paying them respect and in fostering good relationships with their brothers and sisters, children contribute to the growth in harmony and holiness in family life in general. Adult children should give their parents material and moral support whenever they find themselves in situations of distress, sickness, loneliness, or old age. (#459)

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

Thankfulness is the basis for respecting parents. Their love and effort have given their children life and opportunities to mature. Although all families have imperfections, there is much to be grateful for. It is essential to acknowledge both the good and the bad in family relationships. That is not to dismiss real pains, actual abuse, or neglect. Those things are in so many people's lives, and they are real... There are some situations in which we can do little to help, but we should do what we can. One day, we will run out of time to express our gratitude to our parents. (p. 90) 

Day 286: The Family and Society

The family should live in such a way that its members learn to care and take responsibility for the young, the old, the sick, the handicapped, and the poor. There are many families who are at times incapable of providing this help. It devolves then on other persons, other families, and, in a subsidiary way, society to provide for their needs: "Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction and to keep oneself unstained from the world" (Jas 1:27). CCC 2208

In today's reading, the Catechism discusses the family and society. The former is "the original cell of social life," wherein we "learn moral values, begin to honor God, and make good use of freedom" (CCC 2207). It is also our first step into society and can be rightly called the "building blocks" upon which society is built. Therefore, society has a duty to "support and strengthen marriage and the family" (CCC 2210). 

The Catechism Compendium summarizes this duty of society towards families:

Society, while respecting the principle of subsidiarity, has the duty to support and strengthen marriage and the family. Public authority must respect, protect, and foster the true nature of marriage and the family, public morality, the rights of parents, and domestic prosperity. (#458)

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

A steady family environment is crucial for personal growth. When you have a good, solid home, you have a foundation for avoiding enslavement and being safe. Families play a significant role in teaching right and wrong and faith. Living in a family prepares us to live the larger community... Communities are composed of persons. And those persons have immortal souls. They will live forever, reunited with their bodies someday, either in glory or in damnation. Treating people with dignity is vital for individuals and societies alike. They are human beings. They have a mom and dad. They have been willed into existence by God. (p. 88)