ARTICLE 5 - THE FIFTH COMMANDMENT
You shall not kill.[54]
2258 "Human life is sacred because from its beginning it involves the creative action of God and it remains for ever 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 LIFEThe witness of sacred history2259 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:
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 defense2263 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:
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 Punishment2266 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. 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]
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.
Abortion
2270 Human life must be respected and protected absolutely from the moment
of conception.
2271 Since the first century the Church has affirmed the moral evil of
every procured abortion.
2272 Formal cooperation in an abortion constitutes a grave offense.
2273 The inalienable right to life of every innocent human individual is a
constitutive element of a civil society and its legislation:
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 being.
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]
Euthanasia2276 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.
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.
2279 Even if death is thought imminent, the ordinary care owed to a sick
person cannot be legitimately interrupted. Suicide
2280 Everyone is responsible for his life before God who has given it to
him.
2281 Suicide contradicts the natural inclination of the human being to
preserve and perpetuate his life.
2282 If suicide is committed with the intention of setting an example,
especially to the young, it also takes on the gravity of scandal. 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 PERSONSRespect for the souls of others: scandal2284 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 round 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.
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.
2289 If morality requires respect for the life of the body, it does not
make it an absolute value.
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 research2292 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. 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. 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 dead2299 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.
III. SAFEGUARDING PEACEPeace
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.
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 require 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 war2307 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.
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:
2310 Public authorities, in this case, have the right and duty to impose
on citizens the obligations necessary for national defense.
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.
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:
IN BRIEF2318 "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 excommunication 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). |
|
Signposts
is a Painsley Small World |