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Sepuluh Perintah Allah dianggap sebagai pembentuk moral bagi Yudaisme, Kekristenan dan Islam.<ref name="Pottenger13">Pottenger, p. 13</ref> Perintah-perintah tersebut pertama kali muncul dalam Kitab Keluaran, menurut to which [[Musa]], acting under the orders of Allah, freed the Israelites from perbudakan secara fisik di Mesir. Menurut pengajaran gereja, God offered a covenant—which included the Ten Commandments—to also free them from the "perbudakan spiritual" of sin.<ref name="Barry85">Barry, p. 85</ref> Some historians have described this as "the central event in the sejarah Israel kuno".<ref name="Noble53">Noble, p. 53</ref>
Sepuluh Perintah Allah dianggap sebagai pembentuk moral bagi Yudaisme, Kekristenan dan Islam.<ref name="Pottenger13">Pottenger, p. 13</ref> Perintah-perintah tersebut pertama kali muncul dalam Kitab Keluaran, menurut to which [[Musa]], acting under the orders of Allah, freed the Israelites from perbudakan secara fisik di Mesir. Menurut pengajaran gereja, God offered a covenant—which included the Ten Commandments—to also free them from the "perbudakan spiritual" of sin.<ref name="Barry85">Barry, p. 85</ref> Some historians have described this as "the central event in the sejarah Israel kuno".<ref name="Noble53">Noble, p. 53</ref>


The [[Ministry of Jesus|coming of Jesus]] is seen by the Catholic Church as the fulfillment of the destiny of the Jews, who were chosen, according to [[Peter Kreeft]], to "show the true God to the world".<ref>Kreeft, p. 77</ref> Jesus acknowledged the Commandments and instructed his followers to go further, requiring, in Kreeft's words, "more, not less: a 'righteousness (which) exceeds that of the scribes and Pharisees{{'"}}.<ref name="Kreeft201"/><ref>{{bibleverse||Matius|5:20}}</ref> Explaining Church teaching, Kreeft states, "The Commandments are to the moral order what kisah penciptaan dalam Kejadian 1 is to the natural order. They are God's order conquering chaos. Perintah tersebut bukan gagasan manusia mengenai Allah, namun gagasan Allah mengenai manusia."<ref name="Kreeft201"/> The Church teaches that Jesus freed people from keeping "the burdensome hukum Yahudi ([[Taurat]] atau [[Hukum Mosaik]]) with its [[613 Mitzvot|613&nbsp;distinct regulations]] [namun] not from the obligation to keep Sepuluh Perintah Allah",<ref name="Kreeft201"/> because the Ten "were written 'with the [[jari Allah (Perintah)|finger of God]]',{{#tag:ref|According to ''A Catholic Dictionary'', the Commandments were written by God directly on tablets of stone that were placed in the [[Tabut Perjanjian]] and formed the "center and kernel of agama Yahudi. They were given more directly by God than any other part of hukum Yahudi, and they were placed in the kebanyakan tempat suci, which none but the high priest could enter, and he only once a year."<ref name=addis195>Addis, p. 195</ref> |group=note}} unlike [those] written by Moses".<ref name="Kreeft201"/> This teaching was reaffirmed at the [[Konsili Trento]] (1545–1563) and at the [[Second Vatican Council]] (1962–1965).<ref name="Schreck303"/>
The [[Ministry of Jesus|coming of Jesus]] is seen by the Gereja Katolik as the fulfillment of the destiny of the Jews, who were chosen, according to [[Peter Kreeft]], to "memperlihatkan kebenaran Allah kepada dunia".<ref>Kreeft, p. 77</ref> Jesus acknowledged the Commandments and instructed his followers to go further, requiring, in Kreeft's words, "more, not less: a 'righteousness (which) exceeds that of the scribes and Pharisees{{'"}}.<ref name="Kreeft201"/><ref>{{bibleverse||Matius|5:20}}</ref> Explaining Church teaching, Kreeft states, "The Commandments are to the moral order what kisah penciptaan dalam Kejadian 1 is to the natural order. They are God's order conquering chaos. Perintah tersebut bukan gagasan manusia mengenai Allah, namun gagasan Allah mengenai manusia."<ref name="Kreeft201"/> The Church teaches that Jesus freed people from keeping "the burdensome hukum Yahudi ([[Taurat]] atau [[Hukum Mosaik]]) with its [[613 Mitzvot|613&nbsp;distinct regulations]] [namun] not from the obligation to keep Sepuluh Perintah Allah",<ref name="Kreeft201"/> because the Ten "were written 'with the [[jari Allah (Perintah)|finger of God]]',{{#tag:ref|Menurut ''A Catholic Dictionary'', Perintah tersebut ditulis oleh Allah directly on loh batu yang disimpan di [[Tabut Perjanjian]] and formed the "center and kernel of agama Yahudi. They were given more directly by God than any other part of hukum Yahudi, and they were placed in the kebanyakan tempat suci, which none but the high priest could enter, and he only once a year."<ref name=addis195>Addis, p. 195</ref> |group=note}} tidak seperti [those] written by Moses".<ref name="Kreeft201"/> This teaching was reaffirmed di [[Konsili Trento]] (1545–1563) dan di [[Konsili Vatikan Kedua]] (1962–1965).<ref name="Schreck303"/>


Although it is uncertain what peran Sepuluh Perintah Allah bermain dalam peribadatan gereja perdana, evidence suggests they were recited during some services and digunakan dalam pendidikan Kristen.<ref name="Pelikan">Pelikan, p. 60</ref> Contohnya, Perintah tersebut masuk dalam salah satu penulisan Kristen terawal, yang dikenal sebagai ''Teaching of the Twelve Apostles'' atau ''[[Didache]]''.<ref name="Hardon">Hardon, pp. 1–9</ref> Scholars contend that the Commandments were highly regarded by the early Church as a summary of God's law.<ref name="Pelikan"/> Sarjana Protestan Klaus Bockmuehl percaya bahwa Gereja mengganti perintah-perintah tersebut with lists of virtues and vices, such as the [[seven deadly sins]], dari 400–1200.<ref>Bockmuehl, p. 15</ref> Other scholars contend that throughout Church history the Commandments have been used as an [[examination of conscience]] and that sejumlah teolog menulis tentang hal tersebut.<ref name="Toole"/> While evidence exists that the Commandments were part of catechesis in monasteries and other venues, there was no official Church position to promote specific methods of religious instruction during the [[Abad Pertengahan]]. The [[Fourth Lateran Council]] (1215) was the first attempt to remedy this problem. Surviving evidence reveals that some bishops' efforts to implement the Council's resolutions included special emphasis on teaching the Commandments in their respective dioceses.<ref name="Bast4">Bast, p. 4</ref> Centuries later, the lack of instruction in them by beberapa keuskupan yang membentuk basis of one of the kritik yang diluncurkan untuk menyerang Gereja oleh para reformator Protestan.<ref name="Bast3">Bast, p. 3</ref>
Although it is uncertain what peran Sepuluh Perintah Allah bermain dalam peribadatan gereja perdana, evidence suggests they were recited during some services and digunakan dalam pendidikan Kristen.<ref name="Pelikan">Pelikan, p. 60</ref> Contohnya, Perintah tersebut masuk dalam salah satu penulisan Kristen terawal, yang dikenal sebagai ''Teaching of the Twelve Apostles'' atau ''[[Didache]]''.<ref name="Hardon">Hardon, pp. 1–9</ref> Scholars contend that the Commandments were highly regarded by the early Church as a summary of God's law.<ref name="Pelikan"/> Sarjana Protestan Klaus Bockmuehl percaya bahwa Gereja mengganti perintah-perintah tersebut with lists of virtues and vices, such as the [[seven deadly sins]], dari 400–1200.<ref>Bockmuehl, p. 15</ref> Sarjana lainnya contend that throughout Church history the Commandments have been used as an [[examination of conscience]] and that sejumlah teolog menulis tentang hal tersebut.<ref name="Toole"/> While evidence exists that the Commandments were part of catechesis in monasteries and other venues, there was no official Church position to promote specific methods of religious instruction during the [[Abad Pertengahan]]. [[Konsili Lateran Keempat]] (1215) was the first attempt to remedy this problem. Surviving evidence reveals that some bishops' efforts to implement the Council's resolutions included special emphasis on teaching the Commandments in their respective dioceses.<ref name="Bast4">Bast, p. 4</ref> Centuries later, the lack of instruction in them by beberapa keuskupan yang membentuk basis of one of the kritik yang diluncurkan untuk menyerang Gereja oleh para reformator Protestan.<ref name="Bast3">Bast, p. 3</ref>


Katekismus dihasilkan dalam keuskupan specific from pertengahan abad ke-empat belas emphasized the Commandments and laid the foundation for the first official Church-wide catechism, the 1566 ''Katekismus Roman''.<ref>Bast, p. 6</ref> Commissioned by Konsili Trento, it provided "thorough discussions of each commandment" but gave greater emphasis to the seven sacraments to emphasize the [[teologi Katolik Roma|kepercayaan Katolik]] that Christian life was dependent upon the grace solely obtained through the sacramental life provided by Gereja Katolik.<ref name="Brown"/> This emphasis conflicted with Protestant beliefs, which held the Commandments as the source of divine grace.<ref name="Brown">Brown, p. 79</ref> While more recent papal encyclicals offer interpretations of Church teaching on individual commandments, throughout history official Church teachings on the Commandments are based on their mentions dalam Perjanjian Lama dan Perjanjian Baru dan tulisan Bapa Gereja awal yakni [[Origen]], [[Irenaeus]] dan Augustinus.<ref name="Cat">{{cite web | last =Paragraph number 2052–2074 | title =Catechism of the Catholic Church | publisher = Libreria Editrice Vaticana| year = 1994| url = http://www.vatican.va/archive/catechism/p3s2.htm |accessdate=8 June 2009}}</ref> Kemudian, teolog [[Thomas Aquinas]] dan [[Bonaventure]] offered notable commentaries on the Commandments. Aquinas, a [[Doctor of the Church]], considered them to be the "primary precepts of justice and all law, and natural reason gives immediate assent to them as being plainly evident principles."<ref>Aquinas, p. 293</ref>
Katekismus dihasilkan dalam keuskupan specific from pertengahan abad ke-empat belas emphasized the Commandments and laid the foundation for the first official Church-wide catechism, the 1566 ''Katekismus Roman''.<ref>Bast, p. 6</ref> Commissioned by Konsili Trento, it provided "thorough discussions of each commandment" but gave greater emphasis to the seven sacraments to emphasize the [[teologi Katolik Roma|kepercayaan Katolik]] that Christian life was dependent upon the grace solely obtained through the sacramental life provided by Gereja Katolik.<ref name="Brown"/> This emphasis conflicted with kepercayaan Protestan, which held the Commandments as the source of divine grace.<ref name="Brown">Brown, p. 79</ref> While more recent papal encyclicals offer interpretations of Church teaching on individual commandments, throughout history official Church teachings on the Commandments are based on their mentions dalam Perjanjian Lama dan Perjanjian Baru dan tulisan Bapa Gereja awal yakni [[Origen]], [[Irenaeus]] dan Augustinus.<ref name="Cat">{{cite web | last =Paragraph number 2052–2074 | title =Catechism of the Catholic Church | publisher = Libreria Editrice Vaticana| year = 1994| url = http://www.vatican.va/archive/catechism/p3s2.htm |accessdate=8 June 2009}}</ref> Kemudian, teolog [[Thomas Aquinas]] dan [[Bonaventura]] offered notable commentaries on the Commandments. Aquinas, seorang [[Doktor Gereja]], considered them to be the "primary precepts of justice and all law, and natural reason gives immediate assent to them as being plainly evident principles."<ref>Aquinas, p. 293</ref>


The most recent ''Katekismus Gereja Katolik''—the official summary of Church beliefs—devotes a large section to the Commandments,<ref name="Schreck303"/> which serve as the basis for pengajaran sosial Katolik.<ref name="Carmody">Carmody, p. 82</ref> Menurut ''Katekismus'', the Church has given them a predominant place dalam mengajarkan kepercayaan sejak abad kelima.<ref name="Schreck303"/> Kreeft explains that the Church regards them as "a path of life", and a "path to freedom" just as a schoolyard fence protects children from "life-threatening dangers".<ref name="Kreeft201"/>
The most recent ''Katekismus Gereja Katolik''—the official summary of Church beliefs—devotes a large section to the Commandments,<ref name="Schreck303"/> which serve as the basis for pengajaran sosial Katolik.<ref name="Carmody">Carmody, p. 82</ref> Menurut ''Katekismus'', the Church has given them a predominant place dalam mengajarkan kepercayaan sejak abad kelima.<ref name="Schreck303"/> Kreeft explains that the Church regards them as "a path of life", and a "path to freedom" just as a schoolyard fence protects children from "life-threatening dangers".<ref name="Kreeft201"/>

Revisi per 29 Mei 2014 03.44

Musa Diberikan Loh Hukum (digambar oleh João Zeferino da Costa, 1868)

Doktrin Katolik mengenai Sepuluh Perintah Allah secara resmi muncul dalam Katekismus Gereja Katolik. Perintah tersebut terdapat dalam Keluaran 20:1–17 dan Deuteronomium 5:2–21, yang merupakan bagian dari janji antara Tuhan dan orang Israel. Katolik mengajarkan bahwa perintah tersebut adalah esensi untuk kesehatan spiritual yang baik dan bertumbuh,[1] dan bahwa hal tersebut adalah bentuk dari basis hukum sosial.[2] A review of the Commandments is one of jenis paling umum of examination of conscience yang digunakan oleh before receiving the sakramen penebusan dosa.[3]

Perintah tersebut muncul dalam penulisan gereja terawal;[4] Katekismus menyatakan bahwa they have "occupied a predominant place" in teaching the faith since the time of Santo Augustinus (AD 354–430).[5][6] The Church had no official standards for religious instruction until the Konsili Lateran Keempat pada 1215;[7] evidence suggests the Commandments were used in Christian education in the Early Church[8] and throughout the Abad Pertengahan, but with inconsistent emphasis.[7] The lack of instruction in them by some dioceses formed the basis of salah satu kritik yang diluncurkan untuk menyerang Gereja oleh reformator Protestan.[9] Afterward, the first Church-wide katekismus pada 1566 provided "thorough discussions of each commandment", but gave greater emphasis to the tujuh sakramen.[10] The most recent Katekismus devotes a large section to interpret each of the commandments.[5]

Gereja mengajarkan Perintah tersebut secara garis besar berdasarkan pada Perjanjian Lama dan Perjanjian Baru dan penulisan awal Bapa Gereja.[11] Dalam Perjanjian Baru, Yesus acknowledged their validity and instructed muridnya to go further, demanding a righteousness exceeding that of the scribes and Pharisees.[12] Summarized by Jesus into two "Great Commandments" that teach love of God and love of neighbor,[5] they instruct individuals on their relationships with both. The first three commandments demand respect for nama Allah, observation of the Lord's Day and prohibit penyembahan tuhan-tuhan yang lain. The others deal with the relationships between individuals, such as that antara orangtua dan anak; they include prohibitions against lying, stealing, pembunuhan, adultery and covetousness.

Penomoran

Informasi lebih lanjut: Ten Commandments § Numbering schemes

Perjanjian Lama merujuk kepada sepuluh perintah individual,[13][14][15] even though there are more than ten imperative sentences in the two relevant texts: Keluaran 20:1–17 dan Deuteronomika 5:6–21.[16][17] The Old Testament does not make clear how the texts should be divided to arrive at ten commandments. The division traditionally yang digunakan oleh Katolik dan gereja-gereja Lutheran was first derived by Pastor Gereja Latin Augustinus dari Hippo (354–430) dalam bukunya yang berjudul Questions on Exodus.[1][18] Gereja-gereja Kristen lainnya, seperti Ortodoks Timur dan beberapa gereja Protestan, menggunakan bentuk established by the Bapa Yunani. The two forms have slightly different numbering, but maintain exactly the same substance despite Protestant accusations to the contrary.[1] Jewish numbering differs from denominasi Kristen in that it considers what many Christians call a prologue to be the entire perintah bertama.[19]

Sejarah

Sepuluh Perintah Allah dianggap sebagai pembentuk moral bagi Yudaisme, Kekristenan dan Islam.[20] Perintah-perintah tersebut pertama kali muncul dalam Kitab Keluaran, menurut to which Musa, acting under the orders of Allah, freed the Israelites from perbudakan secara fisik di Mesir. Menurut pengajaran gereja, God offered a covenant—which included the Ten Commandments—to also free them from the "perbudakan spiritual" of sin.[21] Some historians have described this as "the central event in the sejarah Israel kuno".[22]

The coming of Jesus is seen by the Gereja Katolik as the fulfillment of the destiny of the Jews, who were chosen, according to Peter Kreeft, to "memperlihatkan kebenaran Allah kepada dunia".[23] Jesus acknowledged the Commandments and instructed his followers to go further, requiring, in Kreeft's words, "more, not less: a 'righteousness (which) exceeds that of the scribes and Pharisees'".[1][24] Explaining Church teaching, Kreeft states, "The Commandments are to the moral order what kisah penciptaan dalam Kejadian 1 is to the natural order. They are God's order conquering chaos. Perintah tersebut bukan gagasan manusia mengenai Allah, namun gagasan Allah mengenai manusia."[1] The Church teaches that Jesus freed people from keeping "the burdensome hukum Yahudi (Taurat atau Hukum Mosaik) with its 613 distinct regulations [namun] not from the obligation to keep Sepuluh Perintah Allah",[1] because the Ten "were written 'with the finger of God',[note 1] tidak seperti [those] written by Moses".[1] This teaching was reaffirmed di Konsili Trento (1545–1563) dan di Konsili Vatikan Kedua (1962–1965).[5]

Although it is uncertain what peran Sepuluh Perintah Allah bermain dalam peribadatan gereja perdana, evidence suggests they were recited during some services and digunakan dalam pendidikan Kristen.[8] Contohnya, Perintah tersebut masuk dalam salah satu penulisan Kristen terawal, yang dikenal sebagai Teaching of the Twelve Apostles atau Didache.[4] Scholars contend that the Commandments were highly regarded by the early Church as a summary of God's law.[8] Sarjana Protestan Klaus Bockmuehl percaya bahwa Gereja mengganti perintah-perintah tersebut with lists of virtues and vices, such as the seven deadly sins, dari 400–1200.[26] Sarjana lainnya contend that throughout Church history the Commandments have been used as an examination of conscience and that sejumlah teolog menulis tentang hal tersebut.[3] While evidence exists that the Commandments were part of catechesis in monasteries and other venues, there was no official Church position to promote specific methods of religious instruction during the Abad Pertengahan. Konsili Lateran Keempat (1215) was the first attempt to remedy this problem. Surviving evidence reveals that some bishops' efforts to implement the Council's resolutions included special emphasis on teaching the Commandments in their respective dioceses.[7] Centuries later, the lack of instruction in them by beberapa keuskupan yang membentuk basis of one of the kritik yang diluncurkan untuk menyerang Gereja oleh para reformator Protestan.[9]

Katekismus dihasilkan dalam keuskupan specific from pertengahan abad ke-empat belas emphasized the Commandments and laid the foundation for the first official Church-wide catechism, the 1566 Katekismus Roman.[27] Commissioned by Konsili Trento, it provided "thorough discussions of each commandment" but gave greater emphasis to the seven sacraments to emphasize the kepercayaan Katolik that Christian life was dependent upon the grace solely obtained through the sacramental life provided by Gereja Katolik.[10] This emphasis conflicted with kepercayaan Protestan, which held the Commandments as the source of divine grace.[10] While more recent papal encyclicals offer interpretations of Church teaching on individual commandments, throughout history official Church teachings on the Commandments are based on their mentions dalam Perjanjian Lama dan Perjanjian Baru dan tulisan Bapa Gereja awal yakni Origen, Irenaeus dan Augustinus.[11] Kemudian, teolog Thomas Aquinas dan Bonaventura offered notable commentaries on the Commandments. Aquinas, seorang Doktor Gereja, considered them to be the "primary precepts of justice and all law, and natural reason gives immediate assent to them as being plainly evident principles."[28]

The most recent Katekismus Gereja Katolik—the official summary of Church beliefs—devotes a large section to the Commandments,[5] which serve as the basis for pengajaran sosial Katolik.[2] Menurut Katekismus, the Church has given them a predominant place dalam mengajarkan kepercayaan sejak abad kelima.[5] Kreeft explains that the Church regards them as "a path of life", and a "path to freedom" just as a schoolyard fence protects children from "life-threatening dangers".[1]

Perintah pertama

"Akulah TUHAN, Allahmu, yang membawa engkau keluar dari tanah Mesir, dari tempat perbudakan. Jangan ada padamu allah lain di hadapan-Ku. Jangan membuat bagimu patung yang menyerupai apapun yang ada di langit di atas, atau yang ada di bumi di bawah, atau yang ada di dalam air di bawah bumi. Jangan sujud menyembah kepadanya atau beribadah kepadanya."
Perintah pertama menurut Katekismus Gereja Katolik[29][30][31]

Perintah pertama, menurut pengajaran Gereja, "berarti bahwa [para pengikut] harus menyembah dan adore God alone karena Allah adalah alone."[32] The Katekismus explains that this prohibits idolatry, providing examples of forbidden practices such as the worship of any creature, and of "'demons ... power, pleasure, race, ancestors, the state [dan] uang'".[32] Augustine interpreted this commandment as "Love God and then do what you will".[33] Explaining this sentiment, Kreeft states that all sin "serves some other god, obeys another commander: the world or the flesh or the devil."[33]

Katekismus associates this commandment with the three theological virtues. The first virtue, kepercayaan, instructs Catholics to believe in God and avoid bidaah, apostasy, and schism. The second virtue, hope, cautions Catholics against despair and presumption. According to the Catechism, the last virtue, charity, can be met only if Catholics refrain from indifference or ingratitude toward God, and avoid spiritual laziness and a hatred of God stemming from pride.[29][34] The Catechism enumerates specific violations of perintah ini, including superstition, politeisme, sacrilege, ateisme, dan seluruh praktik sihir dan sorcery. It further prohibits astrologi, palm reading, and consulting horoskops or mediums. The Catechism attributes the latter actions to a "desire for power over time, history, and in the last analysis, other human beings as well as a wish to conciliate hidden powers".[29][35]

Graven images

Lihat pula: Idolatry and Christianity
Tabut Perjanjian yang dibawa ke Bait Allah

Meskipun Katolik terkadang melakukan penyembahan terhadap suatu gambar, yang dianggap bertentangan dengan perintah pertama,[36] Gereja berkata bahwa hal ini adalah sebuah ketidakmengertian. Dalam opini Gereja, "memberi penghormatan kepada gambar yang dianggap suci merupakan a 'respectful veneration', not the adoration due to God alone".[36][37] Pada abad ke-8, heated arguments arose over whether icon keagamaan (in this context paintings) were prohibited by perintah pertama. The dispute was almost entirely restricted to the gereja Timur; the iconoclasts wished to prohibit icons, while the iconodules supported their veneration, a position consistently backed by Gereja Barat. Saat Konsili Nicaea Kedua pada 787, the ecumenical council determined that the veneration of icons and statues was not in violation of the commandment and stated "whoever venerates an image venerates the person portrayed in it."[38][note 2] At around the time of the controversy over Iconoclasm, the Western church began to use monumental sculpture, which by the Romanesque period became a major feature of seni Gereja Barat, that has remained part of the tradisi Katolik, in contrast to Gereja Timur, which avoids large religious sculpture. Katekismus, yang menggunakan suatu argumen yang sangat tradisional, posits that God gave permission for images that symbolize Christian salvation by meninggalkan simbol seperti bronze serpent, and the cherubim on the Tabut Perjanjian. It states that "by becoming incarnate, Putra Allah mengenalkan gambaran ekonomi baru".[36][37]

The United States Conference of Catholic Bishops (USCCB) explain the Katekismus dalam buku mereka yang berjudul United States Catechism for Adults, diterbitkan pada 2006. Regarding graven images, they expound that this command addresses idolatry that in ancient times expressed itself in the worship of such things as the "matahari, bulan, bintang, pohon, bulls, elang, and serpents" as well as "kaisar dan raja". They explain that today, idolatry expresses itself in the worship of other things, and list some as "kekuasaan, kekayaan, materialisme dan olahraga."[40]

Perintah kedua

"Jangan menyebut nama TUHAN, Allahmu, dengan sembarangan."
Perintah kedua menurut Katekismus Gereja Katolik[41][42][43]

Perintah kedua melarang penggunaan nama Allah secara sembarangan.[1] Berbagai kebudayaan kuno mempercayai bahwa nama-nama tersebut adalah sakral; some had prohibitions on when a person's name could be spoken. Injil Yohanes relates an incident where a group of Jews attempted to stone Jesus setelah ia menggunakan nama sakral Tuhan untuk merujuk kepada dirinya sendiri. Mereka menginterpretasikan pernyataannya sebagai klaim keilahian. Since they did not believe that he was God, they considered this blasphemy, which dibawah hukum Musa carries a death penalty.[44][45] Kreeft writes that all of the names by which God is known are holy, and thus all of those names are protected by the second commandment.[45] The Catechism states, "Respect for his name is an expression of the respect owed to the mystery of God himself and to the whole sacred reality it evokes."[41] The Catechism also requires respect for the names of people out of respect for the dignity of that person.[38]

The sentiment behind this commandment is further codified in the Pendoa Tuhan, which begins, "Our Father who art in heaven, hallowed be thy name". Menurut Paus Benediktus XVI, when God revealed his name to Moses he established a relationship with mankind; Benedict states that the Incarnation was the culmination of a process that "had begun with the giving of the divine name."[46] Benedict elaborates that this means the divine name could be misused and that Jesus' inclusion of "hallowed be thy name" is a plea for the sanctification of God's name, to "protect the wonderful mystery of his accessibility to us, and constantly assert his true identity as opposed to our distortion of it".[46]

According to Catholic teaching, this commandment does not preclude the use of God's name in taking solemn oaths administered by legitimate authority. However, lying under oath, invoking God's name for magical purposes, or voicing words of hatred or defiance against God are considered sins of blasphemy.[38][41]

Perintah ketiga

Lihat pula: Sabat dalam Kekristenan
"Ingatlah dan kuduskanlah hari Sabat. enam hari lamanya engkau akan bekerja dan melakukan segala pekerjaanmu; tetapi hari ketujuh adalah hari Sabat TUHAN, Allahmu; maka jangan melakukan sesuatu pekerjaan."
Perintah ketiga menurut Katekismus Gereja Katolik[47][48][49]

Mengutip rabbi dan sarjana Yahudi Jacob Neusner, Paus Benediktus XVI explains that to Israel, keeping this commandment was more than ritual; it was a way to imitate God, yang beristirahat pada hari ketujuh setelah melakukan penciptaan. It also constituted the core of the social order.[50]

Paus Benediktus XVI sedang menyelenggarakan Ekaristi, sebuah sakramen yang diselenggarakan pada setiap Misa Katolik

Although a few denominasi Kristen mengikuti praktik Yudaisme yang merayakan Sabbath pada hari Sabtu, umat Katolik, dan juga kebanyakan umat Kristen, menganggap Minggu sebagai hari istimewa, which they call the "Hari Tuhan". Praktik ini berasal dari abad pertama, arising from mereka percaya bahwa Yesus bangkit dari kematian pada hari pertama dari suatu pekan.[note 3][51] The Didache calls on Christians to come together on the Lord's Day to break bread and give thanks. Tertullian is the first to mention Sunday rest:[51] "We, however (just as tradition has taught us), on the day of the Lord's Resurrection ought to guard not only against kneeling, but every posture and office of solicitude, deferring even our businesses lest we give any place to the devil" ("De orat.", xxiii; cf. "Ad nation.", I, xiii; "Apolog.", xvi).

Pada abad keenam, Santo Caesarius dari Arles taught that the whole glory of the Jewish Sabbath had been transferred to Sunday and that Christians must keep Sunday as the Jews were commanded to keep the Sabat, but the Konsili Orléans pada 538 reprobated this tendency as Yahudi dan non-Kristen.[51]

Para pemimpin gereja of later centuries inscribed hari Minggu rest into official Church teaching, and pemerintahan Kristen have attempted to enforce the Sunday rest throughout history.[51] Bagi Katolik, Yesus mengajarkan bahwa "Hari Sabat diadakan untuk manusia dan bukan manusia untuk hari Sabat,"[52] means that good works "when the needs of others demand it" can be part of the day of rest.[53] The Catechism offers guidelines on how to observe the Hari Tuhan, which include attending Misa pada hari Minggu dan holy days of obligation.[47] On these days, Catholics may not work or do activities that "hinder the worship due to God", but "performance of the works of mercy, and appropriate relaxation in a spirit of joy" are permitted.[53]

Menurut USCCB, this commandment "has been concretized for Catholics" as one of the Church precepts. The organization cites the papal encyclical Dies Domini:

Because the faithful are obliged to attend Mass unless there is a grave impediment, pastors have the corresponding duty to offer everyone the real possibility of fulfilling the precept. ... Yet more than a precept, the observance should be seen as a need rising from the depths of kehidupan Kristen. It is crucially important that all the faithful should be convinced that they cannot live their faith or share fully in the life of the Christian community unless they take part regularly in the Sunday Eucharistic assembly.[54]

Perintah keempat

"Hormatilah ayahmu dan ibumu, supaya lanjut umurmu di tanah yang diberikan TUHAN, Allahmu, kepadamu."
Perintah keempat menurut Katekismus Gereja Katolik[55][56][57]

Paus Benediktus XVI menyatakan bahwa Rabbi Neusner "rightly sees this commandment as anchoring the heart of the social order". It strengthens generational relationships, makes explicit the connection between family order and societal stability, and reveals that the family is "both willed and protected by God."[58] Because parents' unconditional love for their children mirrors God's love, and because they have a duty to pass the faith on to anak mereka, Katekismus calls the family "a domestic church", "a privileged community" and the "original cell of social life".[59]

Katekismus says this commandment requires duties of children to parents that include:[55]

  1. Respect toward parents that also flows to brothers and sisters.
  2. Gratitude, as expressed in a quote from Sirach: "Remember that through your parents you were born; what can you give back to them that equals their gift to you?"[59][60]
  3. Obedience to parents for as long as the child lives at home "when it is for his good or the good of the family",[59] except when obedience would require the child to do something morally wrong.
  4. Support that requires grown children to offer material and moral support for their aging parents, particularly at times of "illness, loneliness, or distress".[55][59]

Keeping this commandment, according to the Katekismus, also requires duties of parents to children which include:

  1. "Pengajaran moral, pembentukan spiritual dan evangelization" of their children.
  2. Respect for their children as children of God and human persons.
  3. Proper discipline for children while being careful not to provoke them.
  4. "Avoiding pressure to choose a certain profession or spouse", which does not preclude parents from giving "judicious advice".[61]
  5. "Being a good example" to their children.
  6. "Acknowledging their own failings" to their children to guide and correct them.[55][61]

Jesus' expansion

Injil Matius relates that when told his mother and brothers were waiting to see him, Jesus replied, "Who is my mother and who are my brothers?" Stretching his hand over his disciples he said, "Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother, and my sister, and mother."[62] Pope Benedict XVI stated that this dictum of Jesus brought the fourth commandment to a new and higher level. By doing God's will, any person can become part of the universal family of Jesus.[63] Thus, the fourth commandment's responsibilities extend to the greater society and requires respect for "legitimate social authorities". The Catechism specifies "duties of citizens and nations", which Kreeft summarizes as:

  1. "Obedience and honor" to "all who for our good have received authority in society from God".
  2. "Payment of taxes, exercising the right to vote and defending one's country".
  3. "An obligation to be vigilant and critical", which requires citizens to criticize that which harms human dignity and the community.
  4. "A duty to disobey" civil authorities and directives that are contrary to the moral order.
  5. "To practice charity", which is a "necessity for any working family or society"; it is the "greatest social commandment" and requires people to love God and neighbor.
  6. "To welcome the foreigner" who is in need of security and livelihood that cannot be found in his own country.
  7. "An obligation for rich nations to help poor nations", especially in times of "immediate need".
  8. "An expectation for families to help other families".[55][64]

Perintah kelima

"Jangan membunuh."
Perintah kelima menurut Katekismus Gereja Katolik[65][66][67]

This commandment demands respect for human life and is more accurately translated as "thou shalt not murder." Indeed, killing may, under limited circumstances, be justified within Catholicism. Jesus expanded it to prohibit unjust anger, hatred and vengeance, and to require Christians to love their enemies.[68][69] The basis of all Catholic teaching about the fifth commandment is the sanctity of life ethic, which Kreeft argues is philosophically opposed to the quality of life ethic, a philosophy which he characterizes as introduced by a book entitled Die Freigabe der Vernichtung des Lebensunwerten Lebens (The Permission to Destroy Life Unworthy of Life) (see Life unworthy of life) and which he asserts was the "first to win public acceptance ... by German doctors before World War II—the basis and beginning of Nazi medical practices."[70] This interpretation is supported by modern medical journals that discuss the dilemma posed by these opposing philosophies to physicians who must make life or death decisions.[71] Some bioethicists characterize the use of the "Nazi analogy" as inappropriate when applied to quality of life decisions; Arthur Caplan called this rhetoric "odiously wrong".[72] The Church is actively involved in the public debates over abortion, capital punishment and euthanasia, and encourages believers to support legislation and politicians it describes as pro-life.[73]

Aborsi

Bagian dari seri tentang
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    Hubungan dengan:

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     Portal Katolik

    Katekismus menyatakan: "Kehidupan manusia adalah sakral karena berawal dari tindakan penciptaan yang dilakukan oleh Allah dan hal tersebut selamanya tetap dalam hubungan istimewa dengan sang Pencipta, who is its sole end. ... no one can under any circumstance claim for himself the right directly to destroy an innocent human being."[65][68] Direct and intentional killing of an innocent human is considered a mortal sin.[65] Considered by the Church to be of an even greater gravity is the murder of family members, including "infanticide, fratricide, patricide, the murder of a spouse and procured abortion."[65][68]

    The Church defines the moment of konsepsi sebagai permulaan kehidupan manusia and stresses that the child in the womb must be "defended in its integrity, cared for, and healed, as far as possible, like any other human being".[65][68] Aborsi has been specifically and persistently condemned by the Church since the first century.[65][74][note 4] "Formal cooperation" in abortion incurs the penalty of excommunication "by the very commission of the offense" (Lat. latae sententiae, "sentence [already, i.e. automatically] passed").[68] The Catechism emphasizes that this penalty is not meant to restrict mercy, but that it makes clear the gravity of the crime and the irreparable harm done to the child, its parents and society.[65][68] "Formal cooperation" in abortion extends not just to the mother who freely submits, but also to the doctor, nurses and anyone who directly aids in the act. The Church has ministries of reconciliation, such as Project Rachel, for those who sincerely repent of their sin of formal cooperation in abortion.[77]

    Official Church teaching allows for medical procedures and treatments intended to protect or restore the mother's health if she would be in mortal danger without them,[78] even when such procedures carry some risk of death to the fetus.[79] Examples include the removal of a fallopian tube in the case of an ectopic pregnancy, removal of a pregnant cancerous uterus, or an appendectomy.[79]

    Use of embryos for research or fertilization

    The United States Catechism for Adults devotes a section to in vitro fertilization, stem-cell research and cloning in its explanation of the fifth commandment, because these often involve the destruction of human embryos, considered to be a gravely sinful form of murder.[80] Embryonic stem cell research is called "an immoral means to a good end" and "morally unacceptable."[80] Citing the Congregation for the Doctrine of the Faith's Instruction on Respect for Human Life in its Origin and on the Dignity of Procreation, the US Bishops quote: "No objective, even though noble in itself, such as a foreseeable advantage to science, to other human beings, or to society, can in any way justify experimentation on living human embryos or fetuses, whether viable or not, either inside or outside the mother's body." The Bishops note that adult stem cell research, using cells obtained with informed consent, is a promising field of research that is morally acceptable.[80]

    Bunuh diri, euthanasia

    The fifth commandment forbids suicide and the mercy killing of those who are dying, even to eliminate suffering. The ordinary care of those facing an imminent death may not morally be withheld, according to the Church. "Ordinary care" refers to food, water and pain relief, and does not include "extraordinary care", which refers to the use of respirators or feeding tubes that are considered discretionary. Allowing a terminally ill person to die, using painkillers that may shorten their life, or refusing extraordinary treatment to the terminally ill such as chemotherapy or radiation, are considered morally acceptable and not a violation of the fifth commandment, in accordance with the principle of double effect.[81]

    Capital punishment

    Artikel utama: Catholic Church and capital punishment
    Lihat pula: Daftar orang yang dihukum mati oleh Tahta Suci

    Selama first two hundred years, Christians "refused to kill in the military, in self-defense, or in the judicial system", but there was no official Church position on the death penalty.[82] When the Church was first officially recognized as a public institution in 313, its attitude toward capital punishment became one of toleration but not outright acceptance.[82] The death penalty had support from early Catholic theologians; Saint Ambrose encouraged members of the clergy to pronounce and carry out capital punishment, while Augustine answered objections rooted in the fifth commandment in The City of God.[83] Thomas Aquinas and Duns Scotus also argued that civil authority to carry out capital punishment was supported by scripture.[83] Pope Innocent III required Peter Waldo and the Waldensians to accept that "secular power can, without mortal sin, exercise judgement of blood, provided that it punishes with justice, not out of hatred, with prudence, not precipitation" as a prerequisite for reconciliation with the church.[83] Paul Suris states that official Church teachings have neither absolutely condemned nor promoted capital punishment, but toleration of it has fluctuated throughout the ages.[82] Inkuisisi provide the most memorable instance of Church support for capital punishment, although some historians considered these more lenient than the secular courts of the period.[84][85]

    Katekismus Gereja Katolik menyatakan bahwa hukuman mati is permissible in cases of extreme gravity. It is allowed if the "guilty party's identity and responsibility have been fully determined" and if the death penalty is the only way to defend others against the guilty party. However, if there are other means available to defend people from the "unjust aggressor", these are preferred because they are considered to be more respectful of the dignity of the person and in keeping with the common good.[65] Because modern societies have effective means for preventing crime without execution, the Katekismus declares, "the cases in which execution of the offender is an absolute necessity 'are very rare, if practically nonexistent.'"[65] Paus Yohanes Paulus II discussed and affirmed this in Evangelium Vitae, published in 1995.[82]

    Kesehatan pribadi, kematian tubuh, pemakaman

    Menurut pengajaran Gereja, respect for human life requires respect for one's own body, precluding unhealthy behavior, the abuse of food, alcohol, medicines, illegal drugs, tattoos and piercings.[81] The Church also warns against the opposite behavior of "excessive preoccupation with the health and welfare of the body that 'idolizes' physical perfection, fitness, and success at sports."[68]

    Kidnapping, terrorism, torture, sterilizations, amputations, mutilations that are not for therapeutic medical reasons are forbidden.[65][68] According to the Catechism, societies have a moral obligation to strive to provide healthy living conditions for all people.[81]

    Church belief in the resurrection of the body led to a prohibition against cremation that was pastorally modified at the Second Vatican Council in the 1960s under limited circumstances, but those conditions have been largely ignored even by the clergy.[86] According to the Catechism, burial of the dead is a corporal work of mercy that must treat the body with respect and love (e.g. scattering of cremated remains, burial in an unmarked grave, etc. are forbidden in the Catholic Church). Organ donation, cremation and autopsies for legal and scientific reasons are permitted.[87]

    Perang dan mempertahankan diri

    Saat Kotbah di Bukit, Yesus recalls the commandment, "You shall not kill"[88] and then adds to it the proscriptions against anger, hatred and vengeance.[89] Going further, Christ asks his disciples to love their enemies.[90] The Catechism asserts that "it is legitimate to insist on respect for one's own right to life."[90] Kreeft says, "self-defense is legitimate for the same reason suicide is not: because one's own life is a gift from God, a treasure we are responsible for preserving and defending."[91] The Catechism teaches that "someone who defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow."[90] Legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others. The defense of the common good requires that an unjust aggressor be rendered unable to cause harm. For this reason, those who legitimately hold authority also have the right to use arms to repel aggressors against the civil community entrusted to their responsibility.[90]

    The Church requires all to pray and work to prevent unjust wars, but allows for just wars if certain conditions are met:

    1. The reasons for going to war are defensive.
    2. "The damage inflicted by the aggressor ... must be lasting, grave, and certain."
    3. It is a last resort taken only after all other means of putting an end to the "grave damage" have been ineffective.
    4. The ultimate aim is peace and there is a serious chance of success.
    5. No graver evils are produced that overshadow the evil to be eliminated. This forbids the use of arms to eliminate whole cities and areas with their inhabitants.
    6. Respect and care is required for non-combatants, wounded soldiers and prisoners. Soldiers are required to disobey commands to commit genocide and ones that violate universal principles.[65][92]

    Skandal

    Katekismus mengklasifikasikan skandal under the fifth commandment and defines it as "an attitude or behavior which leads another to do evil".[93] Dalam Injil Matius, Yesus berkata, "barangsiapa menyesatkan salah satu dari anak-anak kecil ini yang percaya kepada-Ku, lebih baik baginya jika sebuah batu kilangan diikatkan pada lehernya lalu ia ditenggelamkan ke dalam laut."[94] Gereja menganggap hal tersebut suatu kejahatan serius to cause kepercayaan lainnya, harapan dan cinta to be weakened, especially if it is done to orang muda and the perpetrator is orang of authority seperti orangtua, guru atau pendeta.[65][93]

    Perintah keenam

    "Jangan berzinah."
    Perintah keenam menurut Katekismus Gereja Katolik[95][96][97]

    Menurut Gereja, humans are sexual beings whose sexual identity extends beyond the body to the mind and soul. The sexes are meant by divine design to be different and complementary, each having equal dignity and made in the image of God.[98] Sexual acts[note 5] are sacred within the context of the marital relationship that reflects a "complete and lifelong mutual gift of a man and a woman."[100][101] Sexual sins thus violate not just the body but the person's whole being.[101] In his 1995 book Crossing the Threshold of Hope, John Paul II reflected on this concept:

    After all, young people are always searching for the beauty in love. They want their love to be beautiful. If they give in to weakness, following the models of behavior that can rightly be considered a 'scandal in the contemporary world' (and these are, unfortunately, widely diffused models), in the depths of their hearts they still desire a beautiful and pure love. This is as true of boys as it is of girls. Ultimately, they know that only God can give them this love. As a result, they are willing to follow Christ, without caring about the sacrifices this may entail.[102]

    Like Orthodox Judaism and Islam, the Catholic Church considers all sexual acts outside of marriage to be grave sins. The gravity of the sin "'excludes one from sacramental communion' until repented of and forgiven in sacramental confession."[101]

    Vocation to chastity

    Church teaching on the sixth commandment includes a discussion on chastity. The Catechism describes chastity as a "moral virtue ... a gift from God, a grace, a fruit of spiritual effort."[103] The Church sees sex as more than a physical act; it also affects body and soul, so the Church teaches that chastity is a virtue all people are called to acquire.[103] It is defined as the inner unity of a person's "bodily and spiritual being" that successfully integrates a person's sexuality with his or her "entire human nature."[103] To acquire this virtue, followers are encouraged to enter into the "long and exacting work" of self-mastery that is helped by friendships, God's grace, maturity and education "that respects the moral and spiritual dimensions of human life."[103] The Catechism categorizes violations of the sixth commandment into two categories: "offenses against chastity" and "offenses against the dignity of marriage".[95]

    Offenses against chastity

    The Catechism lists the following "offenses against chastity"[95] in increasing order of gravity:[104]

    1. Lust: the Church teaches that sexual pleasure is good and created by God, who meant for spouses to "experience pleasure and enjoyment of body and spirit". Kreeft says, "Lust does not mean sexual pleasure as such, nor the delight in it, nor the desire for it in its right context."[105] Lust is the desire for sexual pleasure alone, outside its intended purpose of procreation and the uniting of man and woman, body and soul, in mutual self-donation.[104]
    2. Masturbation is considered sinful for the same reasons as lust, but is a step above lust in that it involves a physical act instead of a mental one.[104]
    3. Fornication is the sexual union of an unmarried man and an unmarried woman. This is considered contrary to "the dignity of persons and of human sexuality" because it is not ordered to the "good of spouses" or the "generation and education of children."[104]
    4. Pornography ranks higher because it is considered a perversion of the sexual act that is intended for distribution to third parties for viewing.[104]
    5. Prostitution is considered sinful for both the prostitute and the customer; it reduces a person to an instrument of sexual pleasure, violating human dignity and harming society. The gravity of the sinfulness is less for prostitutes who are forced into the act by destitution, blackmail or social pressure—than it is for the customer.[104]
    6. Rape is an intrinsically evil act that can cause grave damage to the victim for life.
    7. Incest, or "rape of children by parents or other adult relatives" or "those responsible for the education of the children entrusted to them" is considered the most heinous of sexual sins.[95][104]

    Homoseksualitas

    The Catechism devotes a separate section to homosexuality within its explanation of the sixth commandment. Like heterosexual acts outside of marriage, homosexual acts are considered sins. The Church distinguishes between homosexual attractions, which are not considered sinful, and homosexual acts, which are. The Catechism states that they "violate natural law, cannot bring forth life, and do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved."[106][107] The Church teaches that a homosexual inclination is "objectively disordered" and can be a great trial for the person, who the Church teaches must be "accepted with respect, compassion and sensitivity ... unjust discrimination in their regard should be avoided."[106][108]

    Homosexuals are, according to the Church, "called to chastity". They are instructed to practice the virtues of "self-mastery" that teaches "inner freedom" using the support of friends, prayer and grace found in the sacraments of the Church.[106] These tools are meant to help homosexuals "gradually and resolutely approach Christian perfection", which is a state to which all Christians are called.[106]

    (Two lay movements represent opposing philosophies regarding homosexuality: DignityUSA seeks to change the Church's teachings to justify homosexual acts; Courage International is an organization of homosexuals who "support each other in the sincere effort to live in chastity and in fidelity to Christ and his Church".[108])

    Cinta suami dan istri

    The sixth commandment, according to the USCCB, "summons spouses" to an emotional and sexual fidelity they call "essential" to marriage and is reflective of God's "fidelity to us."[109]

    According to Church teaching, spousal love is intended to form an unbroken, two-fold end: the union of husband and wife and the transmission of life.[110] The unitive aspect includes the transference of each partner's being "so that they are no longer two but one flesh."[110] The sacrament of matrimony is viewed as God's sealing the consent which binds the partners together. Church teaching on the marital state requires spousal acceptance of each other's failures and faults, and the recognition that the "call to holiness in marriage" is one that requires a process of spiritual growth and conversion that can last throughout life.[110]

    Fecundity of marriage, sexual pleasure, kontrol kelahiran

    Posisi Gereja pada aktifitas seksual can be summarized as: "aktifitas seksual belongs only in marriage as an expression of total self-giving and union, and always open to the possibility of new life." Sexual acts in marriage are considered "noble dan penghormatan" and are meant to be enjoyed with "kebahagiaan dan gratitude."[110] Sexuality is to be reserved to marriage: "by its very nature conjugal love requires the inviolable fidelity of the spouses. This is the consequence of the gift of themselves which they make to each other. Love seeks to be definitive; it cannot be an arrangement "until further notice." The "intimate union of marriage, as a mutual giving of dua aorang, dan the good of the children, demand total fidelity from the spouses and require an unbreakable union between them."(Gaudium et Spes)".[111]

    Artificial kontrol kelahiran predates Christianity; Gereja Katolik has condemned these methods throughout its history.[112] In response to the Church of England accepting the practice of artificial contraception in 1930, the Catholic Church issued the papal encyclical Casti Connubii pada 31 Desember 1930. The 1968 papal encyclical Humanae Vitae is a reaffirmation of the Catholic Church's traditional view of marriage and marital relations, and a continued condemnation of artificial birth control.[112]

    The Church encourages large families, memandangnya sebagai sebuah pemberkatan. "By its very nature the institution of marriage and married love is ordered to the procreation and education of the offspring and it is in them that it finds its crowning glory."(Gaudium et Spes) Children are the supreme gift of marriage and contribute greatly to the good of the parents themselves. (...) true married love and the whole struktur kehidupan keluarga which results from it, without diminishment of the other ends of marriage, are directed to disposing the spouses to cooperate valiantly with the love of sang Pencipta dan Savior, who through them will increase and enrich his family from day to day.(Gaudium et Spes)."[113] It recognizes that responsible parenthood sometimes calls for reasonable spacing or limiting of births and considers perencanaan keluarga alami as morally acceptable, but rejects all methods of artificial contraception.[114] The Church rejects seluruh bentuk artificial insemination and fertilization karena the techniques divorce the sexual act from the creation of a child. The Catechism states, "A child is not something owed to one, but is a gift ... 'the supreme gift of marriage.'"[114]

    Sejumlah anggota Gereja dan non-anggota Gereja mengkritik Gereja yang mendukung perencanaan keluarga alami, and contend it contributes to overpopulation and poverty.[115] The Church's rejection of penggunaan kondom is widely criticized, in particular with regard to countries where the incidence of AIDS dan HIV has reached epidemic proportions. In its defense, Katolik cite countries seperti Kenya dan Uganda, where behavioral changes are encouraged alongside penggunaan kondom, and where greater progress in controlling the disease has been made than in countries that promote condom use alone.[116][117]

    Offenses against the dignity of marriage

    According to the Church, adultery and divorce are considered offenses against the dignity of marriage and are defined as follows:

    1. Adultery is the sexual union of a man and woman where at least one is married to someone else. It is for this reason that the Church considers it a greater sin than fornication.[104] Kreeft states, "The adulterer sins against his spouse, his society, and his children as well as his own body and soul."[118]
    2. Divorce: According to the Catholic New American Bible translation, Jesus taught, "whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery, and whoever marries a divorced woman commits adultery."[119] Explaining Church interpretation of this teaching, Kreeft says Jesus considered divorce to be an accommodation that had slipped into Jewish law.[118] The Church teaches that marriage was created by God and was meant to be indissoluble: like the creation of a child that cannot be "un-created", neither can the "one flesh" of the marriage bond.[118] The Catechism states, "Divorce is a grave offense against the natural law. It claims to break the contract, to which the spouses freely consented, to live with each other till death."[95] By marrying another, the divorced person adds to the gravity of the offense as the remarried spouse is considered to be in a state of "public and permanent adultery".[118]

    Pemisahan, perceraian sipil, annulments

    Menurut Gereja, there are situations that do not equate to divorce:

    1. In extreme situations, such as domestic violence, separation is allowed. This is not considered a divorce and may be justified.[118]
    2. Civil divorce is not a divorce according to the Church. If it is deemed to be the only way of ensuring legal rights, care of children, or protection of inheritance, the Church considers it morally acceptable.[118][120]
    3. Annulment is not a divorce; it is a ruling by the Church that the marriage was never valid. The marriage is deemed invalid if it lacks one of five integral elements: it should be "complete", "lifelong", "mutual", a "free gift" and of "man and woman".[118] According to Pope John Paul II's Address to the Roman Rota on 22 January 1996, couples do not have a right to an annulment, but do have a right to make their case for nullity or validity before "the competent Church authority and to request a decision in the matter."[121] According to the Catholic Diocese of Arlington:

      ... signs that might indicate reasons to investigate for an annulment are: marriage that excluded at the time of the wedding the right to children, or to a permanent marriage, or to an exclusive commitment. In addition, there are youthful marriages; marriages of very short duration; marriages marked by serious emotional, physical, or substance abuse; deviant sexual practices; profound and consistent irresponsibility and lack of commitment; conditional consent to a marriage; fraud or deceit to elicit spousal consent; serious mental illness; or a previous bond of marriage. The determination of the ground should be made after extensive consultation with the parish priest or deacons, and based upon the proofs that are available.[121]

    Perintah ketujuh

    "Jangan mencuri."
    Perintah ketujuh menurut Katekismus Gereja Katolik[122][123][124]
    Taking another's property "in obvious and urgent necessity" to provide for "immediate essential needs" is not considered a sin against the seventh commandment.[122][125]

    The Catechism explains that this commandment regulates worldly goods, and forbids unjustly taking, using or damaging those that belong to someone else.[122][126] It places requirements upon those who possess worldly goods to use them responsibly, taking into consideration the good of society. The Catechism addresses the concept of human stewardship of God's creation in its explanation of the seventh commandment and forbids abuse of animals and the environment.[122]

    Private property

    According to the Church, people have a right to private property. However, ownership makes that person "a steward" who is expected to make it "fruitful" or profitable in a way that benefits others after that person has first taken care of their family.[122][125] Private property and the common good are seen as complementary elements that exist for the purpose of strengthening society.[125] The taking of another's private property "in obvious and urgent necessity ... to provide for immediate, essential needs (food, shelter, clothing)" is not considered by the Church to be stealing.[122][125] The concept of slavery as private property is condemned by the Church, which classifies it as the stealing of a person's human rights.[122][127]

    Hukum sosial

    The papal encyclical Rerum Novarum mendiskusikan hubungan dan mutual duties antara buruh dan kapitalis, maupun pemerintah dan masyarakatnya. Of primary concern was the need for some amelioration for "the misery and wretchedness pressing so unjustly on the mayoritas kelas pekerja".[128] The encyclical supported the right to bentuk persatuan, rejected sosialisme, komunisme and unrestricted kapitalisme, and affirmed the right to properti pribadi.[129]

    Interpretation Gereja terhadap perintah ketujuh mengajarkan bahwa para pemilik usaha bisnis should balance a desire for profits that will ensure the future of the business with a responsibility toward the "kebaikan orang".[130] Business owners are required to pay their workers a reasonable wage, honor contracts, and abstain from dishonest activity, including bribery of government officials. Workers are required to do their jobs conscientiously, as they have been hired to do them, and to avoid dishonesty in the workplace, such as using office goods for personal use without permission (embezzlement).

    Gereja mengajarkan bahwa a balance should exist between government regulation and the laws of the marketplace. It deems that sole reliance on the marketplace (kapitalisme murni) insufficiently addresses many human needs, while sole reliance on government regulation (pure socialism) "perverts the basis of social bonds".[130] Namun, the Church does not reject either capitalism or socialism but warns against excessive extremes of each system that result in injustice to persons.[130]

    Wealthier nations, like wealthier individuals, have a obligasi moral untuk membantu orang dan negara miskin, and work to reform institusi keuangan dan faktor ekonomi to benefit all.[130]

    Perintah kedelapan

    "Jangan mengucapkan saksi dusta tentang sesamamu."
    Perintah kedelapan menurut Katekismus Gereja Katolik[131][132][133]

    Katekismus explains that bearing false witness or "speaking a falsehood with the intention of deceiving" encompasses all violations of truth.[131] These violations have degrees of gravity depending on the "intentions of the one who lies and the harms suffered by its victims."[134] Listed as follows, these are:

    1. False witness and perjury: statements made publicly in court which obstruct justice by condemning the innocent or exonerating the guilty, or which may increase the punishment of the accused.
    2. Rash judgement: believing, without sufficient evidence, statements that accuse another of moral faults.
    3. Detraction: the disclosure of another's faults without a valid reason.
    4. Calumny: lying to harm a person's reputation and providing opportunity to others to make false judgements concerning them.
    5. Flattery: "speech to deceive others for our benefit."
    6. Bragging, boasting, or mocking: speech which either only honors oneself or dishonors others.[131][135]

    The Church requires those who have damaged the reputation of another to "make reparation for the untruth they have communicated."[131][135] However, it does not require a person to reveal a truth to someone who does not have a right to know, and teaches respect for a right to privacy.[131][135] Priests are prohibited from violating the seal of confession[135] no matter how grave the sin or its impact on society.

    Included in the Church teachings of this commandment is the requirement for Christians to bear witness to their faith "without equivocation" in situations that require it.[131][136] The use of modern media in spreading untruths, by individuals, businesses or governments, is condemned.[131][134]

    Perintah kesembilan

    "Jangan mengingini rumah sesamamu; jangan mengingini isterinya, atau hambanya laki-laki, atau hambanya perempuan, atau lembunya atau keledainya, atau apapun yang dipunyai sesamamu."[note 6]
    Perintah kesembilan menurut Katekismus Gereja Katolik[138][140]

    The ninth and tenth commandments deal with coveting, which is an interior disposition not a physical act.[141] The Catechism distinguishes between covetousness of the flesh (sexual desire for another's spouse) and covetousness for another's worldly goods. The ninth commandment deals with the former and the tenth the latter.[139]

    Jesus emphasized the need for pure thoughts as well as actions, and stated, "Everyone who looks at a woman lustfully has already committed adultery with her in his heart."[141][142] The Catechism states that, with the help of God's grace, men and women are required to overcome lust and bodily desires "for sinful relationships with another person's spouse."[141] Purity of heart is suggested as the necessary quality needed to accomplish this task; common Catholic prayers and hymns include a request for this virtue.[141] The Church identifies gifts of God that help a person maintain purity:

    1. Chastity, which enables people to love others with upright and undivided hearts.
    2. Purity of intention, which seeks to fulfill God's will in everything, knowing that it alone will lead to the true end of man.
    3. Purity of vision, "external and internal", disciplining the thoughts and imagination to reject those that are impure.
    4. Prayer that recognizes the power of God to grant a person the ability to overcome sexual desires.
    5. Modesty, of the feelings as well as the body is discreet in choice of words and clothing.[138][141]

    Jesus stated, "Blessed are the clean of heart, for they shall see God."[143][144] This purity of heart, which the ninth commandment introduces, is the "precondition of the vision of God" and allows the person to see situations and people as God sees. The Catechism teaches that "there is a connection between purity of heart, of body and of faith."[138][144]

    Perintah kesepuluh

    "Jangan mengingini rumah sesamamu; jangan mengingini isterinya, atau hambanya laki-laki, atau hambanya perempuan, atau lembunya atau keledainya, atau apapun yang dipunyai sesamamu."
    Perintah kesepuluh menurut Katekismus Gereja Katolik[139][140][145]

    Detachment from riches is the goal of the tenth commandment and the first Beatitude ("blessed are the poor in spirit") because, according to the Catechism, this precept is necessary for entrance into the Kingdom of heaven.[139][146] Covetousness is prohibited by the tenth commandment because it is considered to be the first step toward commission of theft, robbery and fraud; these may lead to violence and injustice.[147] The Church defines covetousness as a "disordered desire" that can take different forms:

    1. Greed is the desire for too much of what one does not need.
    2. Envy is the desire for what belongs to another.[146] The US Bishops define it as "an attitude that fills us with sadness at the sight of another's prosperity."[148]

    Explaining Church teaching of this commandment, Kreeft cites Saint Thomas Aquinas, who wrote, "An evil desire can only be overcome by a stronger good desire."[146] The US Bishops suggest that this can be achieved through cultivation of goodwill, humility and gratitude for one's own and others' blessings, while trusting in God's grace.[148] Kreeft explains that Saint Paul the Apostle illustrated the concept in his letter to the Philippians when he listed his worldly credentials as a respected Jew and stated, "I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord."[149] As Jesus stated, "What shall it profit a man if he shall gain the whole world, and lose his own soul?"[150][151] Church teaching on the tenth commandment is directed toward this same attitude toward worldly goods, termed "poverty of spirit".[152]

    Catatan

    1. ^ Menurut A Catholic Dictionary, Perintah tersebut ditulis oleh Allah directly on loh batu yang disimpan di Tabut Perjanjian and formed the "center and kernel of agama Yahudi. They were given more directly by God than any other part of hukum Yahudi, and they were placed in the kebanyakan tempat suci, which none but the high priest could enter, and he only once a year."[25]
    2. ^ The Catholic Church believes that it is continually guided by the Roh Kudus and is thus protected from making a doctrinal error.[39] The highest doctrinal authority of the Church rests in the decisions of the ecumenical councils, which are headed by the pope.[38]
    3. ^ Kristen Yahudi merayakan Sabbath pada hari terakhir pada tiap pekan dan kept most of the Jewish commandments regarding the Sabbath. However, since the early centuries, most Gentile Christians have celebrated on the first day of the week, considering themselves free of many of the strictures of hukum Yahudi.
    4. ^ Some pro-choice advocates assert that, in the past, the Church has distinguished between termination of a pregnancy before and after quickening. Mereka berpendapat bahwa Augustinus accepted konsep Pagan Yunani Aristotelian of "delayed ensoulment", writing that a jiwa manusia tidak dapat hidup dalam tubuh yang tak dibentuk. Thomas Aquinas asserted that a fetus was not fully alive until quickening.[75] Some scholars disagree with these interpretations of Aquinas and Augustine, saying their statements cannot be used to justify abortion in today's society since both of these scholars condemned the practice.[76]
    5. ^ The Catechism uses the words "acts in marriage" and quotes from Gaudium et Spes: "The acts in marriage by which the intimate and chaste union of the spouses takes place are noble and honorable; the truly human performance of these acts fosters the self-giving they signify and enriches the spouses in joy and gratitude."[99]
    6. ^ The wording of the ninth commandment in the Catechism is almost identical to that of the tenth. In its explanation, the Catechism states "St. John distinguishes three kinds of covetousness or concupiscence: lust of the flesh, lust of the eyes, and pride of life."[137][138] "In the Catholic catechetical tradition, the ninth commandment forbids carnal concupiscence; the tenth forbids coveting another's goods."[138] Katekismus defines "carnal concupiscence" as an intense desire of the flesh, "the movement of the sensitive appetite contrary to the operation of the human reason", and "the rebellion of the 'flesh' against the 'spirit'".[138] Perintah kesepuluh, menurut interpretasi Gereja, deals with all other forms of intense desire. Katekismus states that the tenth "unfolds and completes the ninth ... It forbids coveting the goods of another".[139]

    Catatan kaki

    1. ^ a b c d e f g h i Kreeft, pp. 201–203
    2. ^ a b Carmody, p. 82
    3. ^ a b O'Toole, p. 146
    4. ^ a b Hardon, pp. 1–9
    5. ^ a b c d e f Schreck, p. 303
    6. ^ Paragraph number 2065 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 1 June 2009. 
    7. ^ a b c Bast, p. 4
    8. ^ a b c Pelikan, p. 60
    9. ^ a b Bast, p. 3
    10. ^ a b c Brown, p. 79
    11. ^ a b Paragraph number 2052–2074 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 8 June 2009. 
    12. ^ Kreeft, p. 202
    13. ^ [[]] Keluaran:34:28
    14. ^ [[|]] Deuteronomika:4:13
    15. ^ [[|]] Deuteronomika:10:4
    16. ^ [[]] Keluaran:20:1–17
    17. ^ [[|]] Deuteronomika:5:6–21
    18. ^ Stapleton, "The Ten Commandments"
    19. ^ Brown, p. 82
    20. ^ Pottenger, p. 13
    21. ^ Barry, p. 85
    22. ^ Noble, p. 53
    23. ^ Kreeft, p. 77
    24. ^ [[]] Matius:5:20
    25. ^ Addis, p. 195
    26. ^ Bockmuehl, p. 15
    27. ^ Bast, p. 6
    28. ^ Aquinas, p. 293
    29. ^ a b c Paragraph number 2084–2128 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 2 April 2009. 
    30. ^ [[]] Keluaran:20:2–5
    31. ^ [[|]] Deuteronomika:5:6–9
    32. ^ a b Kreeft, p. 207
    33. ^ a b Kreeft, p. 205
    34. ^ Schreck, p. 304
    35. ^ Kreeft, p. 208
    36. ^ a b c Kreeft, p. 209
    37. ^ a b Paragraph number 2129–2132 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 2 April 2009. 
    38. ^ a b c d Schreck, p. 305
    39. ^ Schreck, p. 16
    40. ^ USCCB, pp. 343–344
    41. ^ a b c Paragraph number 2142–2167 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 27 December 2008. 
    42. ^ [[]] Keluaran:20:7
    43. ^ [[|]] Deuteronomika:5:11
    44. ^ Yohanes 8:58:{{{ayat}}}
    45. ^ a b Kreeft, p. 211
    46. ^ a b Benedict XVI, Jesus of Nazareth, pp. 143–145
    47. ^ a b Paragraph number 2168–2195 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 27 December 2008. 
    48. ^ [[]] Keluaran:20:8–10
    49. ^ [[|]] Deuteronomika:5:12–15
    50. ^ Benedict, p. 108
    51. ^ a b c d Stapleton, "Sunday"
    52. ^ [[]] Markus:2:27
    53. ^ a b Schreck, p. 306
    54. ^ USCCB, pp. 366–367
    55. ^ a b c d e Paragraph number 2197–2257 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 27 December 2008. 
    56. ^ [[]] Keluaran:20:12
    57. ^ [[|]] Deuteronomika:5:16
    58. ^ Benedict XVI, p. 113
    59. ^ a b c d Kreeft, p. 217–219
    60. ^ [[|]] Sirach:7:27–28
    61. ^ a b Kreeft, p. 220
    62. ^ [[]] Matius:12:46–50
    63. ^ Benedict XVI, p. 117
    64. ^ Kreeft, p. 222
    65. ^ a b c d e f g h i j k l Paragraph number 2258–2330 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 27 December 2008. 
    66. ^ [[]] Exodus:20:13
    67. ^ [[|]] Deuteronomy:5:17
    68. ^ a b c d e f g h Schreck, pp. 310–312
    69. ^ [[]] Matthew:5:21-22
    70. ^ Kreeft, pp. 226–227
    71. ^ Bayertz, p. 233
    72. ^ Annas and Grodin, p. 262
    73. ^ "Faithful Citizenship, A Catholic Call to Political Responsibility". United States Conference of Catholic Bishops. 2003. Diakses tanggal 28 November 2008. 
    74. ^ Kreeft, p. 232
    75. ^ Dern, Charles D. (2008). "Catholic Politicians Don't Understand Biology or Theology". PewSitter.com. Diakses tanggal 7 May 2009. 
    76. ^ Green, Lauren (2008). "The Speaker Blew It! Nancy Pelosi and the Catholic Church on Abortion". Fox News. Diakses tanggal 7 May 2009. 
    77. ^ Kreeft, p. 233
    78. ^ Posner, p. 278
    79. ^ a b Kelly, pp. 112–113
    80. ^ a b c USCCB, pp. 392–393
    81. ^ a b c Kreeft, p. 236
    82. ^ a b c d Suris, Paul. "Church Teaching and the Death Penalty". The Vincentian Center for Church and Society. Diakses tanggal 2009-05-05.  [pranala nonaktif]
    83. ^ a b c Dulles, Avery. April 2001. "Catholicism and Capital Punishment." First Things, 121.
    84. ^ Vidmar, p. 150
    85. ^ Peters, p. 112
    86. ^ Owen, Richard (11 January 2008). "Burial is best–but you can scatter your ashes if you must, rules Vatican". London: TimesOnline. Diakses tanggal 28 February 2009. 
    87. ^ Paragraph number 2299–2301 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 28 February 2009.  [pranala nonaktif]
    88. ^ [[]] Matthew:5:21
    89. ^ [[]] Matthew:5:22–39
    90. ^ a b c d Paragraph number 2263–2267 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 12 April 2009. 
    91. ^ Kreeft, p. 229
    92. ^ Kreeft, p. 238
    93. ^ a b Kreeft, p. 237
    94. ^ Matius 18:6
    95. ^ a b c d e Paragraph number 2331–2400 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 27 December 2008. 
    96. ^ [[]] Keluaran:20:14
    97. ^ [[|]] Deuteronomika:5:18
    98. ^ Kreeft, p. 244
    99. ^ Paragraph number 2362 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 10 June 2009. 
    100. ^ Paragraph number 2337 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 10 June 2009. 
    101. ^ a b c Kreeft, p. 245
    102. ^ John Paul II, p. 123
    103. ^ a b c d USCCB, pp. 405–406
    104. ^ a b c d e f g h Kreeft, pp. 247–248
    105. ^ Kreeft, p. 246
    106. ^ a b c d Paragraph number 2357–2359 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 27 December 2008. 
    107. ^ Schreck, p. 314
    108. ^ a b Kreeft, p. 249
    109. ^ USCCB, p. 405, quote: "The sixth commandment summons spouses to practice permanent and exclusive fidelity to one another. Emotional and sexual fidelity are essential to the commitment made in the marriage covenant. God established marriage as a reflection of his fidelity to us."
    110. ^ a b c d USCCB, p. 408
    111. ^ Catechism (CCC), §1646
    112. ^ a b Saunders, William (4 September 2008). "Teachings about contraception found in Scripture". The Catholic Herald. Diakses tanggal 13 May 2009. 
    113. ^ Catechism (CCC), §1652
    114. ^ a b Schreck, p. 315
    115. ^ "Is the Vatican wrong on population control?". BBC News. 9 Juli 1999. Diakses tanggal 8 April 2009. 
    116. ^ Dugger, Carol (18 May 2006). "Why is Kenya's AIDS rate plummeting?". International Herald Tribune. Diakses tanggal 21 February 2008. 
    117. ^ Wilson, Brenda (2004). "Study: Verbal Warnings Helped Curb AIDS in Uganda". National Public Radio. Diakses tanggal 15 Agustus 2008. 
    118. ^ a b c d e f g Kreeft, p. 252
    119. ^ [[]] Matthew:5:32
    120. ^ Paragraph number 2383 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 7 April 2009. 
    121. ^ a b "Frequently Asked Questions". Catholic Diocese of Arlington. Diarsipkan dari versi asli tanggal May 30, 2008. Diakses tanggal 7 April 2009. 
    122. ^ a b c d e f g Paragraph number 2401–2463 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 27 December 2008. 
    123. ^ [[]] Keluaran:20:15
    124. ^ [[|]] Deuteronomika:5:19
    125. ^ a b c d Kreeft, pp. 260–261
    126. ^ Kreeft, p. 258
    127. ^ Schreck, p. 317
    128. ^ Paragraph 3, Rerum Novarum.
    129. ^ Bokenkotter, p. 337
    130. ^ a b c d Kreeft, pp. 263–264
    131. ^ a b c d e f g Paragraph number 2464–2513 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 27 December 2008. 
    132. ^ [[]] Keluaran:20:16
    133. ^ [[|]] Deuteronomika:5:20
    134. ^ a b Kreeft, p. 275
    135. ^ a b c d Schreck, pp. 318–319
    136. ^ Kreeft, p. 273
    137. ^ [[]] Yohanes:2:16
    138. ^ a b c d e f Paragraph number 2514–2533 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 2 April 2009. 
    139. ^ a b c d Paragraph number 2534 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Diakses tanggal 2 April 2009.  Kesalahan pengutipan: Tanda <ref> tidak sah; nama "Cat2534" didefinisikan berulang dengan isi berbeda
    140. ^ a b [[]] Keluaran:20:17
    141. ^ a b c d e Schreck, p. 320
    142. ^ [[]] Matthew:5:28
    143. ^ [[]] Matthew:5:8
    144. ^ a b Kreeft, p. 255
    145. ^ [[|]] Deuteronomika:5:21
    146. ^ a b c Kreeft, pp. 266–267
    147. ^ Schreck, p. 321
    148. ^ a b USCCB, p. 450
    149. ^ [[|]] Philippians:3:4–9
    150. ^ [[]] Mark:8:36
    151. ^ Kreeft, p. 268
    152. ^ USCCB, p. 449
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