You
shall not kill.54 ( )
You
have heard that it was said to the men of old, "You shall not kill: and
whoever kills shall be liable to judgment." But I say to you that everyone who is angry with his brother shall be liable to judgment.55 ( )
2258
"Human life is sacred because from its beginning it involves the creative
action of God and it remains forever in a special relationship with the
Creator, who is its sole end. God alone is the Lord of life from its beginning
until its end: no one can under any circumstance claim for himself the right
directly to destroy an innocent human being."56 ( )
I.
Respect for Human Life
The
witness of sacred history
2259
In the account of Abel's murder by his brother Cain,57 ( ) Scripture reveals the
presence of anger and envy in man, consequences of original sin, from the
beginning of human history. Man has become the enemy of his fellow man. God
declares the wickedness of this fratricide: "What have you done? the voice
of your brother's blood is crying to me from the ground. and now you are cursed
from the ground, which has opened its mouth to receive your brother's blood
from your hand."58 ( )
2260
The covenant between God and mankind is interwoven with reminders of God's gift
of human life and man's murderous violence:
For
your lifeblood I will surely require a reckoning.... Whoever sheds the blood of
man, by man shall his blood be shed; for God made man in his own image.59 ( )
The
Old Testament always considered blood a sacred sign of life.60 ( ) This teaching
remains necessary for all time.
2261
Scripture specifies the prohibition contained in the fifth commandment:
"Do not slay the innocent and the righteous."61 ( ) 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 everyone, always and everywhere.
2262
In the Sermon on the Mount, the Lord recalls the commandment, "You shall
not kill,"62 ( )and adds to it the proscription of anger, hatred, and
vengeance. Going further, Christ asks his disciples to turn the other cheek, to
love their enemies.63 ( ) He did not defend himself and told Peter to leave his
sword in its sheath.64 ( )
Legitimate
defense
2263
The legitimate defense of persons and societies is not an exception to the
prohibition against the murder of the innocent that constitutes intentional
killing. "The act of self-defense can have a double effect: the
preservation of one's own life; and the killing of the aggressor.... the one is
intended, the other is not."65 ( )
2264
Love toward oneself remains a fundamental principle of morality. Therefore it
is legitimate to insist on respect for one's own right to life. Someone who
defends his life is not guilty of murder even if he is forced to deal his
aggressor a lethal blow:
If
a man in self-defense uses more than necessary violence, it will be unlawful:
whereas if he repels force with moderation, his defense will be lawful.... Nor
is it necessary for salvation that a man omit the act of moderate self-defense
to avoid killing the other man, since one is bound to take more care of one's
own life than of another's.
2265
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.66 ( )
Capital
Punishment
2266
The State's effort to contain the spread of behaviors injurious to human rights
and the fundamental rules of civil coexistence corresponds to the requirement
of watching over the common good. Legitimate public authority has the right and
duty to inflict penalties commensurate with the gravity of the crime. the
primary scope of the penalty is to redress the disorder caused by the offense.
When his punishment is voluntarily accepted by the offender, it takes on the
value of expiation. Moreover, punishment, in addition to preserving public
order and the safety of persons, has a medicinal scope: as far as possible it
should contribute to the correction of the offender.67 ( )
2267
The traditional teaching of the Church does not exclude, presupposing full
ascertainment of the identity and responsibility of the offender, recourse to
the death penalty, when this is the only practicable way to defend the lives of
human beings effectively against the aggressor.
"If,
instead, bloodless means are sufficient to defend against the aggressor and to
protect the safety of persons, public authority should limit itself to such
means, because they better correspond to the concrete conditions of the common
good and are more in conformity to the dignity of the human person.
"Today,
in fact, given the means at the State's disposal to effectively repress crime
by rendering inoffensive the one who has committed it, without depriving him
definitively of the possibility of redeeming himself, cases of the absolute
necessity for suppression of the offender 'today ... are very rare, if not
practically non-existent.'[John Paul II, Evangelium vitae 56.]
Intentional
homicide
2268
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.68 ( )
Infanticide,69 ( ) 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.
2269
The fifth commandment forbids doing anything with the intention of indirectly
bringing about a person's death. the moral law prohibits exposing someone to
mortal danger without grave reason, as well as refusing assistance to a person
in danger.
The
acceptance by human society of murderous famines, without efforts to remedy
them is a scandalous injustice and a grave offense. Those whose usurious and avaricious
dealings lead to the hunger and death of their brethren in the human family
indirectly commit homicide, which is imputable to them.70 ( )
Unintentional
killing is not morally imputable. But one is not exonerated from grave offense
if, without proportionate reasons, he has acted in a way that brings about
someone's death, even without the intention to do so.
Abortion
2270
Human life must be respected and protected absolutely from the moment of
conception.
From
the first moment of his existence, a human being must be recognized as having
the rights of a person - among which is the inviolable right of every innocent
being to life.71 ( )
Before
I formed you in the womb I knew you, and before you were born I consecrated
you.72 ( )
My
frame was not hidden from you, when I was being made in secret, intricately
wrought in the depths of the earth.73 ( )
2271
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:
You
shall not kill the embryo by abortion and shall not cause the newborn to
perish.74 ( )
God,
the Lord of life has entrusted to men the noble mission of safeguarding life,
and men must carry it out in a manner worthy of themselves.
Life
must be protected with the utmost care from the moment of conception: abortion
and infanticide are abominable crimes.75 ( )
2272
Formal cooperation in an abortion constitutes a grave offense. The
Church attaches the canonical penalty of ex-communication to this crime against
human life. "A
person who procures a completed abortion incurs ex-communication latae
sententiae,"76 ( ) "by the very commission of the offense,"77 ( ) and
subject to the conditions provided by Canon Law.78 ( )
The Church does not thereby intend to restrict the scope of mercy. Rather, she makes clear the gravity of the crime committed, the irreparable harm done to the innocent who is put to death, as well as to the parents and the whole of society.
2273
The inalienable right to life of every innocent human individual is a
constitutive element of civil society and its legislation:
"The
inalienable rights of the person must be recognized and respected by civil
society and the political authority.
These
human rights depend neither on single individuals nor on parents; nor do they
represent a concession made by society and the state; they belong to a human
nature and are inherent in the person by virtue of the creative act from which
the person took his origin.
Among
such fundamental rights one should mention in this regard every human being's
right to life and physical integrity from the moment of conception until
death."79 ( )
"The
moment a positive law deprives a category of human beings of the protection
which civil legislation ought to accord them, the state is denying the equality
of all before the law.
When
the state does not place its power at the service of the rights of each
citizen, and in particular, of the more vulnerable, the very foundations of a
state based on law are undermined....As
a consequence of the respect and protection which must be ensured for the
unborn child from the moment of conception, the law must provide appropriate
penal sanctions for every deliberate violation of the child's rights."80
2274
Since it must be treated from conception as a person, the embryo must be
defended in its integrity, cared for, and healed, as far as possible, like any
other human beings.
Prenatal
diagnosis is morally licit, "if it respects the life and integrity of the
embryo and the human fetus and is directed toward its safeguarding or healing
as an individual....It
is gravely opposed to the moral law when this is done with the thought of
possibly inducing an abortion, depending upon the results: a diagnosis must not
be the equivalent of a death sentence."81 ( )
2275
"One must hold as licit procedures carried out on the human embryo which
respect the life and integrity of the embryo and do not involve
disproportionate risks for it, but are directed toward its healing the
improvement of its condition of health, or its individual survival."82 ( )
"It
is immoral to produce human embryos intended for exploitation as disposable
biological material."83 ( )
"Certain
attempts to influence chromosomic or genetic inheritance are not therapeutic
but are aimed at producing human beings selected according to sex or other
predetermined qualities. Such
manipulations are contrary to the personal dignity of the human being and his
integrity and identity"84 which are unique and unrepeatable.
Euthanasia
2276
Those whose lives are diminished or weakened deserve special respect. Sick or
handicapped persons should be helped to lead lives as normal as possible.
2277
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.
2278
Discontinuing medical procedures that are burdensome, dangerous, extraordinary,
or disproportionate to the expected outcome can be legitimate; it is the
refusal of "over-zealous" treatment.
Here
one does not will to cause death; one's inability to impede it is merely
accepted.
The
decisions should be made by the patient if he is competent and able or, if not,
by those legally entitled to act for the patient, whose reasonable will and
legitimate interests must always be respected.
2279
Even if death is thought imminent, the ordinary care owed to a sick person
cannot be legitimately interrupted.
The
use of painkillers to alleviate the sufferings of the dying, even at the risk
of shortening their days, can be morally in conformity with human dignity if
death is not willed as either an end or a means, but only foreseen and
tolerated as inevitable.
Palliative
care is a special form of disinterested charity. As
such it should be encouraged.
Suicide
2280
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.
2281
Suicide contradicts the natural inclination of the human being to preserve and
perpetuate his life. It
is gravely contrary to the just love of self. It
likewise offends love of neighbor because it unjustly breaks the ties of
solidarity with family, nation, and other human societies to which we continue
to have obligations.
Suicide
is contrary to love for the living God.
2282
If suicide is committed with the intention of setting an example, especially to
the young, it also takes on the gravity of scandal.
Voluntary
co-operation in suicide is contrary to the moral law. Grave
psychological disturbances, anguish, or grave fear of hardship, suffering, or
torture can diminish the responsibility of the one committing suicide.
2283
We should not despair of the eternal salvation of persons who have taken their
own lives. By ways known to him alone, God can provide the opportunity for
salutary repentance. the Church prays for persons who have taken their own
lives.
II.
Respect for the Dignity of Persons
Respect
for the souls of others: scandal
2284
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.
2285
Scandal takes on a particular gravity by reason of the authority of those who
cause it or the weakness of those who are scandalized. It prompted our Lord to
utter this curse: "Whoever causes one of these little ones who believe in
me to sin, it would be better for him to have a great millstone fastened around
his neck and to be drowned in the depth of the sea."85 ( ) Scandal is grave
when given by those who by nature or office are obliged to teach and educate
others. Jesus reproaches the scribes and Pharisees on this account: he likens
them to wolves in sheep's clothing.86 ( )
2286
Scandal can be provoked by laws or institutions, by fashion or opinion.
Therefore,
they are guilty of scandal who establish laws or social structures leading to
the decline of morals and the corruption of religious practice, or to
"social conditions that, intentionally or not, make Christian conduct and
obedience to the Commandments difficult and practically impossible."87 ( ) This is also true of business leaders who make rules encouraging fraud,
teachers who provoke their children to anger,88 ( ) or manipulators of public
opinion who turn it away from moral values.
2287
Anyone who uses the power at his disposal in such a way that it leads others to
do wrong becomes guilty of scandal and responsible for the evil that he has
directly or indirectly encouraged. "Temptations to sin are sure to come;
but woe to him by whom they come!"89 ( )
Respect
for health
2288
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.
2289
If morality requires respect for the life of the body, it does not make it an
absolute value.
It
rejects a neo-pagan notion that tends to promote the cult of the body, to
sacrifice everything for it's sake, to idolize physical perfection and success
at sports. By
its selective preference of the strong over the weak, such a conception can
lead to the perversion of human relationships.
2290
The virtue of temperance disposes us to avoid every kind of excess: the abuse
of food, alcohol, tobacco, or medicine. Those incur grave guilt who, by
drunkenness or a love of speed, endanger their own and others' safety on the
road, at sea, or in the air.
2291
The use of drugs inflicts very grave damage on human health and life. Their
use, except on strictly therapeutic grounds, is a grave offense. Clandestine
production of and trafficking in drugs are scandalous practices. They
constitute direct co-operation in evil since they encourage people to
practices gravely contrary to the moral law.
Respect
for the person and scientific research
2292
Scientific, medical, or psychological experiments on human individuals or
groups can contribute to healing the sick and the advancement of public health.
2293
Basic scientific research, as well as applied research, is a significant
expression of man's dominion over creation. Science and technology are precious
resources when placed at the service of man and promote his integral
development for the benefit of all. By themselves, however, they cannot disclose
the meaning of existence and of human progress. Science and technology are
ordered to man, from whom they take their origin and development; hence they
find in the person and in his moral values both evidence of their purpose and
awareness of their limits.
2294
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.
2295
Research or experimentation on the human being cannot legitimate acts that are
in themselves contrary to the dignity of persons and to the moral law. the
subjects' potential consent does not justify such acts. Experimentation on
human beings is not morally legitimate if it exposes the subject's life or
physical and psychological integrity to disproportionate or avoidable risks.
Experimentation on human beings does not conform to the dignity of the person
if it takes place without the informed consent of the subject or those who
legitimately speak for him.
2296
Organ transplants are in conformity with the moral law if the physical and
psychological dangers and risks incurred by the donor are proportionate to the
good sought for the recipient. Donation of organs after death is a noble and
meritorious act and is to be encouraged as a manifestation of generous
solidarity. It is not morally acceptable if the donor or those who legitimately
speak for him have not given their explicit consent.
It
is furthermore morally inadmissible directly to bring about the disabling
mutilation or death of a human being, even in order to delay the death of other
persons.
Respect
for bodily integrity
2297
Kidnapping and hostage-taking bring on a reign of terror; by means of threats, they subject their victims to intolerable pressures. They are morally wrong.
Terrorism threatens, wounds, and kills indiscriminately; it is gravely against
justice and charity.
Torture
which uses physical or moral violence to extract confessions, punish the
guilty, frighten opponents, or satisfy hatred is contrary to respect for the
person and for human dignity. Except when performed for strictly therapeutic
medical reasons, directly intended amputations, mutilations, and sterilizations
performed on innocent persons are against the moral law.90 ( )
2298
In times past, cruel practices were commonly used by legitimate governments to
maintain law and order, often without protest from the Pastors of the Church,
who themselves adopted in their own tribunals the prescriptions of Roman law
concerning torture. Regrettable as these facts are, the Church always taught
the duty of clemency and mercy. She forbade clerics to shed blood. In recent
times it has become evident that these cruel practices were neither necessary
for public order nor in conformity with the legitimate rights of the human
person. On the contrary, these practices led to ones even more degrading. It is
necessary to work for their abolition. We must pray for the victims and their
tormentors.
Respect
for the dead
2299
The dying should be given attention and care to help them live their last
moments in dignity and peace. They will be helped by the prayer of their
relatives, who must see to it that the sick receive at the proper time the
sacraments that prepare them to meet the living God.
2300
The bodies of the dead must be treated with respect and charity, in faith and
hope of the Resurrection. the burial of the dead is a corporal work of mercy;91
it honors the children of God, who are temples of the Holy Spirit.
2301
Autopsies can be morally permitted for legal inquests or scientific research.
the free gift of organs after death is legitimate and can be meritorious.
The Church permits cremation provided that it does not demonstrate a denial of faith in the resurrection of the body.92
III.
Safeguarding Peace
Peace
2302
By recalling the commandment, "You shall not kill,"93 ( ) our Lord asked
for peace of heart and denounced murderous anger and hatred as immoral.
Anger
is a desire for revenge. "To desire vengeance in order to do evil to
someone who should be punished is illicit," but it is praiseworthy to
impose restitution "to correct vices and maintain justice."94 ( ) If
anger reaches the point of a deliberate desire to kill or seriously wound a
neighbor, it is gravely against charity; it is a mortal sin. the Lord says,
"Everyone who is angry with his brother shall be liable to
judgment."95 ( )
2303
Deliberate hatred is contrary to charity. Hatred of the neighbor is a sin when
one deliberately wishes him evil. Hatred of the neighbor is a grave sin when
one deliberately desires him grave harm. "But I say to you, Love your
enemies and pray for those who persecute you, so that you may be sons of your
Father who is in heaven."96 ( )
2304
Respect for and development of human life requires peace. Peace is not merely
the absence of war, and it is not limited to maintaining a balance of powers
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 tranquillity of order."97 ( ) Peace is the work of justice and the
effect of charity.98 ( )
2305
Earthly peace is the image and fruit of the peace of Christ, the messianic
"Prince of Peace."99 ( )By the blood of his Cross, "in his own person
he killed the hostility,"100 he reconciled men with God and made his
Church the sacrament of the unity of the human race and of its union with God.
"He is our peace."101 ( ) He has declared: "Blessed are the
peacemakers."102 ( )
2306
Those who renounce violence and bloodshed and, in order to safeguard human
rights, make use of those means of defense available to the weakest, bear
witness to evangelical charity, provided they do so without harming the rights
and obligations of other men and societies. They bear legitimate witness to the
gravity of the physical and moral risks of recourse to violence, with all its
destruction and death.103 ( )
Avoiding
war
2307
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.104 ( )
2308
All citizens and all governments are obliged to work for the avoidance of war.
However,
"as long as the danger of war persists and there is no international
authority with the necessary competence and power, governments cannot be denied
the right of lawful self-defense, once all peace efforts have failed."105 ( )
2309
The strict conditions for legitimate defense by military force require rigorous
consideration. the gravity of such a decision makes it subject to rigorous
conditions of moral legitimacy. At one and the same time:
-
the damage inflicted by the aggressor on the nation or community of nations
must be lasting, grave, and certain;
-
all other means of putting an end to it must have been shown to be impractical
or ineffective;
-
there must be serious prospects of success;
-
the use of arms must not produce evils and disorders graver than the evil to be
eliminated. the power of modem means of destruction weighs very heavily in
evaluating this condition.
These
are the traditional elements enumerated in what is called the "just
war" doctrine. The
evaluation of these conditions for moral legitimacy belongs to the prudential
judgment of those who have responsibility for the common good.
2310
Public authorities, in this case, have the right and duty to impose on citizens
the obligations necessary for national defense.
Those
who are sworn to serve their country in the armed forces are servants of the
security and freedom of nations. If they carry out their duty honorably, they
truly contribute to the common good of the nation and the maintenance of
peace.106 ( )
2311
Public authorities should make equitable provision for those who for reasons of
conscience refuse to bear arms; these are nonetheless obliged to serve the
human community in some other way.107 ( )
2312
The Church and human reason both assert the permanent validity of the moral law
during armed conflict. "The mere fact that war has regrettably broken out
does not mean that everything becomes licit between the warring
parties."108 ( )
2313
Non-combatants, wounded soldiers, and prisoners must be respected and treated
humanely.
Actions
deliberately contrary to the law of nations and to its universal principles are
crimes, as are the orders that command such actions. Blind obedience does not
suffice to excuse those who carry them out. Thus the extermination of a people,
nation, or ethnic minority must be condemned as a mortal sin. One is morally
bound to resist orders that command genocide.
2314
"Every act of war directed to the indiscriminate destruction of whole
cities or vast areas with their inhabitants is a crime against God and man,
which merits firm and unequivocal condemnation."109 ( ) A danger of modern
warfare is that it provides the opportunity to those who possess modern
scientific weapons especially atomic, biological, or chemical weapons - to
commit such crimes.
2315
The accumulation of arms strikes many as a paradoxically suitable way of
deterring potential adversaries from war. They see it as the most effective
means of ensuring peace among nations. This method of deterrence gives rise to
strong moral reservations. the arms race does not ensure peace. Far from
eliminating the causes of war, it risks aggravating them. Spending enormous
sums to produce ever new types of weapons impedes efforts to aid needy
populations;110 ( ) it thwarts the development of peoples. Over-armament multiplies
reasons for conflict and increases the danger of escalation.
2316
The production and the sale of arms affect the common good of nations and of
the international community. Hence public authorities have the right and duty
to regulate them. the short-term pursuit of private or collective interests
cannot legitimate undertakings that promote violence and conflict among nations
and compromise the international juridical order.
2317
Injustice, excessive economic or social inequalities, envy, distrust, and pride
raging among men and nations constantly threaten peace and cause wars.
Everything done to overcome these disorders contributes to building up peace
and avoiding war:
Insofar
as men are sinners, the threat of war hangs over them and will so continue
until Christ comes again; but insofar as they can vanquish sin by coming
together in charity, violence itself will be vanquished and these words will be
fulfilled: "they shall beat their swords into plowshares, and their spears
into pruning hooks; nation shall not lift up sword against nation, neither
shall they learn war any more."111 ( )
IN
BRIEF
2318
"In [God's] hand is the life of every living thing and the breath of all
mankind" (⇒
Job 12:10).
2319
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.
2320
The murder of a human being is gravely contrary to the dignity of the person
and the holiness of the Creator.
2321
The prohibition of murder does not abrogate the right to render an unjust
aggressor unable to inflict harm. Legitimate defense is a grave duty for
whoever is responsible for the lives of others or the common good.
2322
From its conception, the child has the right to life. Direct abortion, that is,
abortion willed as an end or as a means, is a "criminal" practice (GS
27 # 3), gravely contrary to the moral law. the Church imposes the canonical
penalty of ex-communication for this crime against human life.
2323
Because it should be treated as a person from conception, the embryo must be
defended in its integrity, cared for, and healed like every other human being.
2324
Intentional euthanasia, whatever its forms or motives, is murder. It is gravely
contrary to the dignity of the human person and to the respect due to the
living God, his Creator.
2325
Suicide is seriously contrary to justice, hope, and charity. It is forbidden by
the fifth commandment.
2326
Scandal is a grave offense when by deed or omission it deliberately leads
others to sin.
2327
Because of the evils and injustices that all war brings with it, we must do
everything reasonably possible to avoid it. the Church prays: "From
famine, pestilence, and war, O Lord, deliver us."
2328
The Church and human reason assert the permanent validity of the moral law
during armed conflicts. Practices deliberately contrary to the law of nations
and to its universal principles are crimes.
2329
"The arms race is one of the greatest curses on the human race and the
harm it inflicts on the poor is more than can be endured" (GS 81 # 3).
2330
"Blessed are the peacemakers, for they shall be called sons of God" (⇒ Mt 5:9).
GO TO:
SECTION TWO THE TEN COMMANDMENTS
CHAPTER TWO YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF
CHAPTER TWO YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF
Thou shall honor your father and your mother
Thou shall not murder
Thou shall not commit adultery
Thou shall not steal
Thou shall not bear false witness against thy neighbor
Thou shall not covet thy neighbors property
Thou shall not covet anything of thy neighbor
SECTION TWO THE TEN COMMANDMENTS
PART THREE LIFE IN CHRIST
SECTION TWO THE TEN COMMANDMENTS
SECTION TWO THE TEN COMMANDMENTS
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