Source: https://www.catholicfidelity.com/catechism-of-the-catholic-church-part-3a/
Timestamp: 2019-04-18 23:03:14+00:00

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2 "partakers of the divine nature."3 Coming to see in the faith their new dignity, Christians are called to lead henceforth a life "worthy of the gospel of Christ."4 They are made capable of doing so by the grace of Christ and the gifts of his Spirit, which they receive through the sacraments and through prayer.
1703 Endowed with "a spiritual and immortal" soul,5 the human person is "the only creature on earth that God has willed for its own sake."6 From his conception, he is destined for eternal beatitude.
1706 By his reason, man recognizes the voice of God which urges him "to do what is good and avoid what is evil."9 Everyone is obliged to follow this law, which makes itself heard in conscience and is fulfilled in the love of God and of neighbor. Living a moral life bears witness to the dignity of the person.
1709 He who believes in Christ becomes a son of God. This filial adoption transforms him by giving him the ability to follow the example of Christ. It makes him capable of acting rightly and doing good. In union with his Savior, the disciple attains the perfection of charity which is holiness. Having matured in grace, the moral life blossoms into eternal life in the glory of heaven.
1710 "Christ . . . makes man fully manifest to man himself and brings to light his exalted vocation" (GS 22 § 1).
1711 Endowed with a spiritual soul, with intellect and with free will, the human person is from his very conception ordered to God and destined for eternal beatitude. He pursues his perfection in "seeking and loving what is true and good" (GS 15 § 2).
1712 In man, true freedom is an "outstanding manifestation of the divine image" (GS 17).
1713 Man is obliged to follow the moral law, which urges him "to do what is good and avoid what is evil" (cf. GS 16). This law makes itself heard in his conscience.
1714 Man, having been wounded in his nature by original sin, is subject to error and inclined to evil in exercising his freedom.
1715 He who believes in Christ has new life in the Holy Spirit. The moral life, increased and brought to maturity in grace, is to reach its fulfillment in the glory of heaven.
3 Col 1:15; cf. 2 Cor 4:4.
5 GS 14 § 2.
6 GS 24 § 3.
7 GS 15 § 2.
10 GS 13 § 1.
11 GS 13 § 2.
1755 A morally good act requires the goodness of the object, of the end, and of the circumstances together. An evil end corrupts the action, even if the object is good in itself (such as praying and fasting "in order to be seen by men").
The object of the choice can by itself vitiate an act in its entirety. There are some concrete acts - such as fornication - that it is always wrong to choose, because choosing them entails a disorder of the will, that is, a moral evil.
1784 The education of the conscience is a lifelong task. From the earliest years, it awakens the child to the knowledge and practice of the interior law recognized by conscience. Prudent education teaches virtue; it prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults. The education of the conscience guarantees freedom and engenders peace of heart.
1788 To this purpose, man strives to interpret the data of experience and the signs of the times assisted by the virtue of prudence, by the advice of competent people, and by the help of the Holy Spirit and his gifts.
1792 Ignorance of Christ and his Gospel, bad example given by others, enslavement to one's passions, assertion of a mistaken notion of autonomy of conscience, rejection of the Church's authority and her teaching, lack of conversion and of charity: these can be at the source of errors of judgment in moral conduct.
76 for the theological virtues relate directly to God. They dispose Christians to live in a relationship with the Holy Trinity. They have the One and Triune God for their origin, motive, and object.
1815 The gift of faith remains in one who has not sinned against it.80 But "faith apart from works is dead":81 when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body.
1827 The practice of all the virtues is animated and inspired by charity, which "binds everything together in perfect harmony";105 it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love.
1831 The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David.109 They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.
116 St. Augustine, Sermo 169,11,13:PL 38,923.
121 St. Augustine, Contra Faustum 22:PL 42,418; St. Thomas Aquinas, STh I-II,71,6.
124 St. Augustine, De civ. Dei 14,28:PL 41,436.
127 Gal 5:19-21; cf. Rom 1:28-32; 1 Cor 9-10; Eph 5:3-5; Col 3:5-8; 1 Tim 9-10; 2 Tim 2-5.
129 Cf. 1 Jn 16-17.
130 St. Thomas Aquinas, STh I-II,88,2, corp. art.
131 RP 17 § 12.
133 Cf. Mk 3:5-6; Lk 16:19-31.
134 John Paul II, RP 17 § 9.
135 St. Augustine, In ep. Jo. 1,6:PL 35,1982.
136 Mt 12:31; cf. Mk 3:29; Lk 12:10.
137 Cf. John Paul II, DeV 46.
138 Cf. St. Gregory the Great, Moralia in Job, 31,45:PL 76,621A.
140 Cf. Gen 18:20; 19:13.
143 Cf. Deut 24:14-15; Jas 5:4.
144 John Paul II, RP 16.
1890 There is a certain resemblance between the unity of the divine persons and the fraternity that men ought to establish among themselves.
1891 The human person needs life in society in order to develop in accordance with his nature. Certain societies, such as the family and the state, correspond more directly to the nature of man.
1892 "The human person . . . is and ought to be the principle, the subject, and the object of every social organization" (GS 25 § 1).
1893 Widespread participation in voluntary associations and institutions is to be encouraged.
1895 Society ought to promote the exercise of virtue, not obstruct it. It should be animated by a just hierarchy of values.
1896 Where sin has perverted the social climate, it is necessary to call for the conversion of hearts and appeal to the grace of God. Charity urges just reforms. There is no solution to the social question apart from the Gospel (cf. CA 3, 5).
1 Cf. GS 24 § 3.
2 Cf. GS 25 § 1.
4 GS 25 § 1.
5 John XXIII, MM 60.
6 Cf. GS 25 § 2; CA 12.
7 CA 48 § 4; cf. Pius XI, Quadragesimo anno I,184-186.
8 CA 36 § 2.
9 John XXIII, PT 36.
11 Pius XII, Address at Pentecost, June 1, 1941.
1900 The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with respect, and, insofar as it is deserved, with gratitude and good-will.
35 John Paul II, SRS 47.
36 Cf. John XXIII, PT 65.
37 GS 27 § 1.
40 GS 29 § 2.
41 Cf. GS 29 § 2.
42 Cf. Mt 25:14-30; Lk 19:27.
43 St. Catherine of Siena, Dial. I,7.
44 CS 29 § 3.
45 Cf. John Paul II, SRS 38-40; CA 10.
46 Pius XII, Summi pontificatus, October 20, 1939; AAS 31 (1939) 423 ff.
48 Pius XII, Discourse, June 1, 1941.
through faith in Jesus Christ. Righteousness (or "justice") here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.
. . .4. Honor your father and your mother.You shall not kill.
You shall not kill.5. You shall not kill.You shall not commit adultery.
Neither shall you commit adultery.6. You shall not commit adultery.You shall not steal.Neither shall you steal.
4 The evangelical counsels are inseparable from the Commandments.
2056 The word "Decalogue" means literally "ten words."11 God revealed these "ten words" to his people on the holy mountain. They were written "with the finger of God,"12 unlike the other commandments written by Moses.13 They are pre-eminently the words of God. They are handed on to us in the books of Exodus14 and Deuteronomy.15 Beginning with the Old Testament, the sacred books refer to the "ten words,"16 but it is in the New Covenant in Jesus Christ that their full meaning will be revealed.
2064 In fidelity to Scripture and in conformity with the example of Jesus, the tradition of the Church has acknowledged the primordial importance and significance of the Decalogue.
2065 Ever since St. Augustine, the Ten Commandments have occupied a predominant place in the catechesis of baptismal candidates and the faithful. In the fifteenth century, the custom arose of expressing the commandments of the Decalogue in rhymed formulae, easy to memorize and in positive form. They are still in use today. The catechisms of the Church have often expounded Christian morality by following the order of the Ten Commandments.
2066 The division and numbering of the Commandments have varied in the course of history. The present catechism follows the division of the Commandments established by St. Augustine, which has become traditional in the Catholic Church. It is also that of the Lutheran confessions. The Greek Fathers worked out a slightly different division, which is found in the Orthodox Churches and Reformed communities.
2069 The Decalogue forms a coherent whole. Each "word" refers to each of the others and to all of them; they reciprocally condition one another. The two tables shed light on one another; they form an organic unity. To transgress one commandment is to infringe all the others.30 One cannot honor another person without blessing God his Creator. One cannot adore God without loving all men, his creatures. The Decalogue brings man's religious and social life into unity.
25 Origen, Hom. in Ex. 8,1:PG 12,350; cf. Ex 20:2; Deut 5:6.
26 St. Irenaeus, Adv. haeres., 4,16, 3-4:PG 7/1,1017-1018.
27 St. Augustine, Sermo 33,2,2:PL 38,208.
31 St. Irenaeus, Adv. haeres. 4,15,1:PG 7/l,1012.
32 St. Bonaventure, Comm. sent. 4,37,1,3.
20 By uniting ourselves with his sacrifice we can make our lives a sacrifice to God.
76 Preaching and catechizing should be permeated with adoration and respect for the name of our Lord Jesus Christ.
2153 In the Sermon on the Mount, Jesus explained the second commandment: "You have heard that it was said to the men of old, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.' But I say to you, Do not swear at all. . . . Let what you say be simply 'Yes' or 'No'; anything more than this comes from the evil one."82 Jesus teaches that every oath involves a reference to God and that God's presence and his truth must be honored in all speech. Discretion in calling upon God is allied with a respectful awareness of his presence, which all our assertions either witness to or mock.
72 Ex 20:7; Deut 5:11.
74 Cf. Zech 2:13; Ps 29:2; 96:2; 113:1-2.
75 John Henry Cardinal Newman, Parochial and Plain Sermons V,2 (London: Longmans, Green and Co., 1907) 21-22.
76 Cf. Mt 10:32; 1 Tim 6:12.
77 Cf. 1 Jn 1:10.
79 Cf. CIC, can. 1369.
80 St. Augustine, De serm. Dom. in monte 2,5,19:PL 34,1278.
82 Mt 5:33-34,37; Cf. Jas 5:12.
83 Cf. 2 Cor 1:23; Gal 1:20.
84 CIC, can. 1199 § 1.

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