The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man, 152 and temptation, which leads to sin and death. 153 We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a "delight to the eyes" and desirable, 154 when in reality its fruit is death. God does not want to impose the good, but wants free beings.... There is a certain usefulness to temptation. No one but God knows what our soul has received from him, not even we ourselves. But temptation reveals it in order to teach us to know ourselves, and in this way we discover our evil inclinations and are obliged to give thanks for the Goods that temptation has revealed to us. 155

An increased sense of God and increased self-awareness are fundamental to any full development of human society. This development multiplies material Goods and puts them at the service of the person and his freedom. It reduces dire poverty and economic exploitation. It makes for growth in Respect for cultural identities and openness to the transcendent. 229

The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply Goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social Justice so as to correspond to God's plan for man. 208

The social doctrine of the Church developed in the nineteenth century when the Gospel encountered modern industrial society with its new structures for the production of consumer Goods, its new concept of society, the state and authority, and its new forms of labor and ownership. the development of the doctrine of the Church on economic and social matters attests the permanent value of the Church's teaching at the same time as it attests the true meaning of her Tradition, always living and active. 200

The Church makes a moral judgment about economic and social matters, "when the fundamental rights of the person or the salvation of souls Requires it." 199 In the moral order she bears a mission distinct from that of political authorities: the Church is concerned with the temporal aspects of the common good because they are ordered to the sovereign Good, our ultimate end. She strives to inspire right attitudes with Respect to Earthly Goods and in socio-economic relationships.

In Virtue of commutative Justice, reparation for injustice committed Requires the restitution of stolen Goods to their owner:

Even if it does not contradict the provisions of civil law, any form of unjustly taking and keeping the property of Others is against the seventh Commandment: thus, deliberate retention of Goods lent or of objects lost; business fraud; paying unjust wages; forcing up prices by taking advantage of the ignorance or hardship of another. 191

The seventh Commandment forbids theft, that is, usurping another's property against the reasonable will of the owner. There is no theft if consent can be presumed or if refusal is contrary to reason and the universal destination of Goods. This is the case in obvious and urgent necessity when the only way to provide for immediate, essential needs (food, shelter, clothing . . .) is to put at one's disposal and use the property of Others. 190

In economic matters, Respect for human dignity Requires the Practice of the Virtue of temperance, so as to moderate attachment to this world's Goods; the practice of the virtue of Justice, to preserve our neighbor's rights and render him what is his due; and the practice of solidarity, in accordance with the golden rule and in keeping with the generosity of the Lord, who "though he was rich, yet for your sake . . . became poor so that by his poverty, you might become rich." 189

Goods of production - material or immaterial - such as land, factories, practical or artistic skills, oblige their possessors to employ them in ways that will benefit the greatest number. Those who hold goods for use and consumption should use them with moderation, reserving the better part for guests, for the sick and the poor.

"In his use of things man should regard the external Goods he legitimately owns not merely as exclusive to himself but common to Others also, in the sense that they can benefit others as well as himself." 187 The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family.

The right to private property, acquired by work or received from Others by inheritance or gift, does not do away with the original gift of the earth to the whole of mankind. the universal destination of Goods remains primordial, even if the promotion of the common good Requires Respect for the right to private property and its exercise.

In the beginning God entrusted the earth and its resources to the common stewardship of mankind to take care of them, master them by labor, and enjoy their fruits. 186 The Goods of creation are destined for the whole human race. However, the earth is divided up among men to assure the security of their lives, endangered by poverty and threatened by violence. the appropriation of property is legitimate for guaranteeing the freedom and dignity of persons and for helping each of them to meet his basic needs and the needs of those in his charge. It should allow for a natural solidarity to develop between men.

St. John Chrysostom vigorously recalls this: "Not to enable the poor to share in our Goods is to steal from them and deprive them of life. the goods we possess are not ours, but theirs." 238 "The demands of Justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of Charity": 239

"Our" bread is the "one" loaf for the "many." In the Beatitudes "poverty" is the Virtue of sharing: it calls us to communicate and share both material and spiritual Goods, not by coercion but out of love, so that the abundance of some may remedy the needs of Others. 120

"Our bread": the Father who gives us life cannot not but give us the nourishment life Requires - all appropriate Goods and blessings, both material and spiritual. In the Sermon on the Mount, Jesus insists on the filial trust that cooperates with our Father's providence. 115 He is not inviting us to idleness, 116 but wants to relieve us from nagging worry and preoccupation. Such is the filial surrender of the children of God:

Desire for true happiness frees man from his immoderate attachment to the Goods of this world so that he can find his fulfillment in the vision and beatitude of God. "The promise [of seeing God] surpasses all beatitude.... In Scripture, to see is to possess.... Whoever sees God has obtained all the goods of which he can conceive." 343

The Lord grieves over the rich, because they find their consolation in the abundance of Goods. 340 "Let the proud seek and love Earthly kingdoms, but blessed are the poor in spirit for theirs is the Kingdom of heaven." 341 Abandonment to the providence of the Father in heaven frees us from anxiety about tomorrow. 342 Trust in God is a preparation for the blessedness of the poor. They shall see God.

Envy is a capital sin. It refers to the sadness at the sight of another's Goods and the immoderate Desire to acquire them for oneself, even unjustly. When it wishes grave harm to a neighbor it is a mortal sin:

The tenth Commandment forbids greed and the Desire to amass Earthly Goods without limit. It forbids avarice arising from a passion for riches and their attendant power. It also forbids the desire to commit inJustice by harming our neighbor in his temporal goods:

The tenth Commandment unfolds and completes the ninth, which is concerned with concupiscence of the flesh. It forbids coveting the Goods of another, as the root of theft, robbery, and fraud, which the seventh commandment forbids. "Lust of the eyes" leads to the violence and inJustice forbidden by the fifth commandment. 318 Avarice, like fornication, originates in the idolatry prohibited by the first three prescriptions of the Law. 319 The tenth commandment concerns the intentions of the heart; with the ninth, it summarizes all the precepts of the Law.

St. John distinguishes three kinds of covetousness or concupiscence: lust of the flesh, lust of the eyes, and pride of life. 300 In the Catholic catechetical tradition, the ninth Commandment forbids carnal concupiscence; the tenth forbids coveting another's Goods.

The seventh Commandment forbids unjustly taking or keeping the Goods of one's neighbor and wronging him in any way with Respect to his goods. It commands Justice and Charity in the care of Earthly goods and the fruits of men's labor. For the sake of the common good, it Requires respect for the universal destination of goods and respect for the right to private property. Christian life strives to order this world's goods to God and to fraternal charity.

The spouses' union achieves the twofold end of marriage: the good of the spouses themselves and the transmission of life. These two meanings or values of marriage cannot be separated without altering the couple's spiritual life and compromising the Goods of marriage and the future of the family. The conjugal love of man and woman thus stands under the twofold obligation of fidelity and fecundity.

The dignity of the human person implies and Requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and Goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

Threats to freedom. the exercise of freedom does not imply a right to say or do everything. It is false to maintain that man, "the subject of this freedom," is "an individual who is fully self-sufficient and whose finality is the satisfaction of his own interests in the enjoyment of Earthly Goods." 33 Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too often disregarded or violated. Such situations of blindness and inJustice injure the moral life and involve the strong as well as the weak in the temptation to sin against Charity. By deviating from the moral law man violates his own freedom, becomes imprisoned within himself, disrupts neighborly fellowship, and rebels against divine truth.

Catechesis has to reveal in all clarity the joy and the demands of the way of Christ. 22 Catechesis for the "newness of life" 23 in him should be: -a catechesis of the Holy Spirit, the interior Master of life according to Christ, a gentle guest and friend who inspires, guides, corrects, and strengthens this life; -a catechesis of grace, for it is by grace that we are saved and again it is by grace that our works can bear fruit for eternal life; -a catechesis of the beatitudes, for the way of Christ is summed up in the beatitudes, the only path that leads to the eternal beatitude for which the human heart longs; -a catechesis of sin and forgiveness, for unless man acknowledges that he is a sinner he cannot know the truth about himself, which is a condition for acting justly; and without the offer of forgiveness he would not be able to bear this truth; -a catechesis of the human Virtues which causes one to grasp the beauty and attraction of right dispositions towards goodness; -a catechesis of the Christian virtues of faith, hope, and Charity, generously inspired by the example of the saints; -a catechesis of the twofold Commandment of charity set forth in the Decalogue; -an ecclesial catechesis, for it is through the manifold exchanges of "spiritual Goods" in the "communion of saints" that Christian life can grow, develop, and be communicated.

We also call these spiritual Goods of the communion of saints the Church's treasury, which is "not the sum total of the material goods which have accumulated during the course of the centuries. On the contrary the 'treasury of the Church' is the infinite value, which can never be exhausted, which Christ's merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father. In Christ, the Redeemer himself, the satisfactions and merits of his Redemption exist and find their effficacy." 87

This sacrament reconciles us with the Church. Sin damages or even breaks fraternal communion. the sacrament of Penance repairs or restores it. In this sense it does not simply heal the one restored to ecclesial communion, but has also a revitalizing effect on the life of the Church which suffered from the sin of one of her members. 76 Re-established or strengthened in the communion of saints, the sinner is made stronger by the exchange of spiritual Goods among all the living members of the Body of Christ, whether still on pilgrimage or already in the heavenly homeland: 77

Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen Goods, restore the reputation of someone slandered, pay compensation for injuries). Simple Justice Requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused. 62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must "make satisfaction for" or "expiate" his sins. This satisfaction is also called "penance."

"So it is that the union of the wayfarers with the brethren who sleep in the peace of Christ is in no way interrupted, but on the contrary, according to the constant faith of the Church, this union is reinforced by an exchange of spiritual Goods." 492

"They had everything in common." 484 "Everything the true Christian has is to be regarded as a good possessed in common with everyone else. All Christians should be ready and eager to come to the help of the needy . . . and of their neighbors in want." 485 A Christian is a steward of the Lord's Goods. 486

"Since all the faithful form one body, the good of each is communicated to the Others.... We must therefore believe that there exists a communion of Goods in the Church. But the most important member is Christ, since he is the head.... Therefore, the riches of Christ are communicated to all the members, through the sacraments." 478 "As this Church is governed by one and the same Spirit, all the goods she has received necessarily become a common fund." 479

The "mastery" over the world that God offered man from the beginning was realized above all within man himself: mastery of self. the first man was unimpaired and ordered in his whole being because he was free from the triple concupiscence 254 that subjugates him to the pleasures of the senses, covetousness for Earthly Goods, and self-assertion, contrary to the dictates of reason.

Temperance is the moral Virtue that moderates the attraction of pleasures and provides balance in the use of created Goods. It ensures the will's mastery over instincts and keeps Desires within the limits of what is honorable. the temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion: "Do not follow your inclination and strength, walking according to the desires of your heart." 72 Temperance is often praised in the Old Testament: "Do not follow your base desires, but restrain your appetites." 73 In the New Testament it is called "moderation" or "sobriety." We ought "to live sober, upright, and Godly lives in this world." 74

Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain Goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a Desire contrary to the eternal law." 121

Everyone, man and woman, should acknowledge and accept his sexual identity. Physical, moral, and spiritual difference and complementarity are oriented toward the Goods of marriage and the flourishing of family life. the harmony of the couple and of society depends in part on the way in which the complementarity, needs, and mutual support between the sexes are lived out.

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

This Commandment is expressed in positive terms of duties to be fulfilled. It introduces the subsequent commandments which are concerned with particular Respect for life, marriage, Earthly Goods, and speech. It constitutes one of the foundations of the social doctrine of the Church.

Simony is defined as the buying or selling of spiritual things. 53 To Simon the magician, who wanted to buy the spiritual power he saw at work in the apostles, St. Peter responded: "Your silver perish with you, because you thought you could obtain God's gift with money!" 54 Peter thus held to the words of Jesus: "You received without pay, give without pay." 55 It is impossible to appropriate to oneself spiritual Goods and behave toward them as their owner or master, for they have their source in God. One can receive them only from him, without payment.

Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by Charity, we can then merit for ourselves and for Others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life. Even temporal Goods like health and friendship can be merited in accordance with God's wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need for meritorious actions.

The Virtue of solidarity goes beyond material Goods. In spreading the spiritual goods of the faith, the Church has promoted, and often opened new paths for, the development of temporal goods as well. and so throughout the centuries has the Lord's saying been verified: "Seek first his kingdom and his righteousness, and all these things shall be yours as well": 47

Solidarity is manifested in the first place by the distribution of Goods and remuneration for work. It also presupposes the effort for a more just social order where tensions are better able to be reduced and conflicts more readily settled by negotiation.

These differences belong to God's plan, who wills that each receive what he needs from Others, and that those endowed with particular "talents" share the benefits with those who need them. These differences encourage and often oblige persons to Practice generosity, kindness, and sharing of Goods; they foster the mutual enrichment of cultures:

Venial sin weakens Charity; it manifests a disordered affection for created Goods; it impedes the soul's progress in the exercise of the Virtues and the Practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not set us in direct opposition to the will and friendship of God; it does not break the covenant with God. With God's grace it is humanly reparable. "Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness." 134

In time we can discover that God in his almighty providence can bring a good from the consequences of an evil, even a moral evil, caused by his creatures: "It was not you", said Joseph to his brOthers, "who sent me here, but God. . . You meant evil against me; but God meant it for good, to bring it about that many people should be kept alive." 178 From the greatest moral evil ever committed - the rejection and murder of God's only Son, caused by the sins of all men - God, by his grace that "abounded all the more", 179 brought the greatest of Goods: the glorification of Christ and our redemption. But for all that, evil never becomes a good.