​THE TEN COMMANDMENTS YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND"

(Deut 6:4-7; Matthew 22:37- 40; Mark 12:30-31; Luke 10:27)

 

THE FIRST COMMANDMENT

 

I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them. (Ex 20:2-5; cf. Deut 5:6-9) It is written: "You shall worship the Lord your God and him only shall you serve." (Mt 4:10) 

 

I. "YOU SHALL WORSHIP THE LORD YOUR GOD AND HIM ONLY SHALL YOU SERVE"

 

God makes himself known by recalling his all-powerful loving, and liberating action in the history of the one he addresses: "I brought you out of the land of Egypt, out of the house of bondage." The first word contains the first commandment of the Law: "You shall fear the LORD your God; you shall serve him. . . . You shall not go after other gods."( Deut 6:13-14) God's first call and just demand is that man accept him and worship him. The one and true God first reveals his glory to Israel. (Ex 19:16- 25; 24:15-18).

 

The revelation of the vocation and truth of man is linked to the revelation of God. Man's vocation is to make God manifest by acting in conformity with his creation "in the image and likeness of God": There will never be another God, Trypho, and there has been no other since the world began . . . than he who made and ordered the universe. We do not think that our God is different from yours. He is the same who brought your fathers out of Egypt "by his powerful hand and his outstretched arm." We do not place our hope in some other god, for there is none, but in the same God as you do: the God of Abraham, Isaac and Jacob. (St. Justin, Dial. cum Tryphone Judaeo 11,1:PG 6,497) 

 

For many Sundays to come, we will be publishing on our Sunday Bulletin the Articles of the Catechism of the Catholic Church (CCC) on THE TEN COMMANDMENTS. Each Sunday will take a brief part and will be easy to read. Please do not miss any.

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THE FIRST COMMANDMENT

 

I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them. (Ex 20:2-5; cf. Deut 5:6-9) It is written: "You shall worship the Lord your God and him only shall you serve." (Mt 4:10)

 

I. "YOU SHALL WORSHIP THE LORD YOUR GOD AND HIM ONLY SHALL YOU SERVE"

 

God makes himself known by recalling his all-powerful loving, and liberating action in the history of the one he addresses: "I brought you out of the land of Egypt, out of the house of bondage." The first word contains the first commandment of the Law: "You shall fear the LORD your God; you shall serve him. . . . You shall not go after other gods."( Deut 6:13-14) God's first call and just demand is that man accept him and worship him.

 

The one and true God first reveals his glory to Israel. (Ex 19:16-25; 24:15-18). The revelation of the vocation and truth of man is linked to the revelation of God. Man's vocation is to make God manifest by acting in conformity with his creation "in the image and likeness of God": There will never be another God, Trypho, and there has been no other since the world began . . . than he who made and ordered the universe. We do not think that our God is different from yours. He is the same who brought your fathers out of Egypt "by his powerful hand and his outstretched arm." We do not place our hope in some other god, for there is none, but in the same God as you do: the God of Abraham, Isaac and Jacob.

 

"The first commandment embraces faith, hope, and charity. When we say 'God' we confess a constant, unchangeable being, always the same, faithful and just, without any evil. It follows that we must necessarily accept his words and have complete faith in him and acknowledge his authority. He is almighty, merciful, and infinitely beneficent. Who could not place all hope in him? Who could not love him when contemplating the treasures of goodness and love he has poured out on us? Hence the formula God employs in the Scripture at the beginning and end of his commandments: 'I am the LORD.'" Roman Catechism 3,2,4.

 

Faith

 

Our moral life has its source in faith in God who reveals his love to us. St. Paul speaks of the "obedience of faith" Rom 1:5; 16:26 as our first obligation. He shows that "ignorance of God" is the principle and explanation of all moral deviations. Cf. Rom 1:18- 32. Our duty towards God is to believe in him and to bear witness to him.

 

The first commandment requires us to nourish and protect our faith with prudence and vigilance, and to reject everything that is opposed to it. There are various ways of sinning against faith: Voluntary doubt about the faith disregards or refuses to hold as true what God has revealed and the Church proposes for belief. Involuntary doubt refers to hesitation in believing, difficulty in overcoming objections connected with the faith, or also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to spiritual blindness. Incredulity is the neglect of revealed truth or the willful refusal to assent to it. "Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him." CIC, can. 751: emphasis added. 

 

THE SECOND COMMANDMENT II

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"HIM ONLY SHALL YOU SERVE" The theological virtues of faith, hope, and charity inform and give life to the moral virtues. Thus charity leads us to render to God what we as creatures owe him in all justice. The virtue of religion disposes us to have this attitude.

 

Adoration

Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy. Lk 4:8; Cf. Deut 6:13 To adore God is to acknowledge, in respect and absolute submission, the "nothingness of the creature" who would not exist but for God. To adore God is to praise and exalt him and to humble oneself, as Mary did in the Magnificat, confessing with gratitude that he has done great things and holy is his name. Cf. Lk 1:46-49. The worship of the one God sets man free from turning in on himself, from the slavery of sin and the idolatry of the world.

 

Prayer

The acts of faith, hope, and charity enjoined by the first commandment are accomplished in prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of praise and thanksgiving, intercession and petition. Prayer is an indispensable condition for being able to obey God's commandments. "[We] ought always to pray and not lose heart." Lk 18:1

 

Sacrifice

It is right to offer sacrifice to God as a sign of adoration and gratitude, supplication and communion: "Every action done so as to cling to God in communion of holiness, and thus achieve blessedness, is a true sacrifice. "St. Augustine, De civ Dei 10,6:PL 41,283. Outward sacrifice, to be genuine, must be the expression of spiritual sacrifice: "The sacrifice acceptable to God is a broken spirit. . . . "Ps 51:17. The prophets of the Old Covenant often denounced sacrifices that were not from the heart or not coupled with love of neighbor. Cf. Am 5:21-25; Isa 1:10-20. Jesus recalls the words of the prophet Hosea: "I desire mercy, and not sacrifice. "Mt 9:13; 12:7; Cf. Hos 6:6 The only perfect sacrifice is the one that Christ offered on the cross as a total offering to the Father's love and for our salvation. Cf. Heb 9:13-14. By uniting ourselves with his sacrifice we can make our lives a sacrifice to God.)

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Promises and vows

In many circumstances, the Christian is called to make promises to God. Baptism and Confirmation, Matrimony and Holy Orders always entail promises. Out of personal devotion, the Christian may also promise to God this action, that prayer, this alms-giving, that pilgrimage, and so forth. Fidelity to promises made to God is a sign of the respect owed to the divine majesty and of love for a faithful God. "

 

A vow is a deliberate and free promise made to God concerning a possible and better good which must be fulfilled by reason of the virtue of religion," CIC, can. 1191 § 1. A vow is an act of devotion in which the Christian dedicates himself to God or promises him some good work. By fulfilling his vows he renders to God what has been promised and consecrated to Him. The Acts of the Apostles shows us St. Paul concerned to fulfill the vows he had made. Cf. Acts 18:18; 21:23-24.

 

The Church recognizes an exemplary value in the vows to practice the evangelical counsels. Cf. CIC, can. 654. Mother Church rejoices that she has within herself many men and women who pursue the Savior's self-emptying more closely and show it forth more clearly, by undertaking poverty with the freedom of the children of God, and renouncing their own will: they submit themselves to man for the sake of God, thus going beyond what is of precept in the matter of perfection, so as to conform themselves more fully to the obedient Christ. LG 42 § 2.

 

The Church can, in certain cases and for proportionate reasons, dispense from vows and promises. Cf. CIC, can. 692; 1196-1197. The social duty of religion and the right to religious freedom.

 

"All men are bound to seek the truth, especially in what concerns God and his Church, and to embrace it and hold on to it as they come to know it." DH 1 § 2. This duty derives from "the very dignity of the human person." DH 2 § 1.It does not contradict a "sincere respect" for different religions which frequently "reflect a ray of that truth which enlightens all men," NA 2 § 2 nor the requirement of charity, which urges Christians "to treat with love, prudence and patience those who are in error or ignorance with regard to the faith." DH 14 § 4.

 

The social duty of religion and the right to religious freedom. The duty of offering God genuine worship concerns man both individually and socially. This is "the traditional Catholic teaching on the moral duty of individuals and societies toward the true religion and the one Church of Christ." (DH 1 § 3). By constantly evangelizing men, the Church works toward enabling them "to infuse the Christian spirit into the mentality and mores, laws and structures of the communities in which [they] live." (AA 13 § 1).

 

The social duty of Christians is to respect and awaken in each person the love of the true and the good. It requires them to make known the worship of the one true religion which subsists in the Catholic and apostolic Church. Cf. DH 1. Christians are called to be the light of the world. Thus, the Church shows forth the kingship of Christ over all creation and in particular over human societies. "Nobody may be forced to act against his convictions, nor is anyone to be restrained from acting in accordance with his conscience in religious matters in private or in public, alone or in association with others, within due limits." (DH 2 § 1). This right is based on the very nature of the human person, whose dignity enables him freely to assent to the divine truth which transcends the temporal order. For this reason it "continues to exist even in those who do not live up to their obligation of seeking the truth and adhering to it." (DH 2 § 2). "If because of the circumstances of a particular people special civil recognition is given to one religious community in the constitutional organization of a state, the right of all citizens and religious communities to religious freedom must be recognized and respected as well." (DH 6 § 3).

 

The right to religious liberty is neither a moral license to adhere to error, nor a supposed right to error, but rather a natural right of the human person to civil liberty, i.e., immunity, within just limits, from external constraint in religious matters by political authorities. The right to religious liberty can of itself be neither unlimited nor limited only by a "public order" conceived in a positivist or naturalist manner. The "due limits" which are inherent in it must be determined for each social situation by political prudence, according to the requirements of the common good, and ratified by the civil authority in accordance with "legal principles which are in conformity with the objective moral order." (DH 7 § 3). 

 

THE THIRD COMMANDMENT III.

 

"YOU SHALL HAVE NO OTHER GODS BEFORE ME" The first commandment forbids honoring gods other than the one Lord who has revealed himself to his people. It proscribes superstition and irreligion. Superstition in some sense represents a perverse excess of religion; irreligion is the vice contrary by defect to the virtue of religion.

 

Superstition - Superstition is the deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand, is to fall into superstition. (Cf. Mt 23:16-22)

 

Idolatry - The first commandment condemns polytheism. It requires man neither to believe in, nor to venerate, other divinities than the one true God. Scripture constantly recalls this rejection of "idols, [of] silver and gold, the work of men's hands. They have mouths, but do not speak; eyes, but do not see." These empty idols make their worshippers empty: "Those who make them are like them; so are all who trust in them." (Ps 115:4-5, 8; cf. Isa 44:9-20; Jer 10:1-16; Dan 14:1- 30; Bar 6; Wis 13:1-15:19). God, however, is the "living God" Josh 3:10; Ps 42:3; etc who gives life and intervenes in history. Idolatry not only refers to false pagan worship. It remains a constant temptation to faith.

 

Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, "You cannot serve God and mammon." (Mt 6:24) Many martyrs died for not adoring "the Beast" (Cf. Rev 13-14) refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God. (Cf. Gal 5:20; Eph 5:5)

 

Human life finds its unity in the adoration of the one God. The commandment to worship the Lord alone integrates man and saves him from an endless disintegration. Idolatry is a perversion of man's innate religious sense. An idolater is someone who "transfers his indestructible notion of God to anything other than God." (Origen, Contra Celsum 2,40:PG 11,861)

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Divination and magic - God can reveal the future to his prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confidently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it. Improvidence, however, can constitute a lack of responsibility.

 

All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future. Cf. Deut 18:10; Jer 29:8 Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.

 

All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity..

 

(To be Continued) ​​​​