Just as Jesus prays to the Father and gives thanks before receiving his gifts, so he teaches us filial boldness: "Whatever you ask in prayer, believe that you receive it, and you will." 66 Such is the power of prayer and of faith that does not doubt: "all things are possible to him who believes." 67 Jesus is as saddened by the "lack of faith" of his own Neighbors and the "little faith" of his own disciples 68 as he is struck with admiration at the great faith of the Roman centurion and the Canaanite woman. 69

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 virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who has chosen us as his friends, 133 who has given himself totally to us and allows us to participate in his divine estate. Chastity is a promise of immortality. Chastity is expressed notably in friendship with one's Neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion.

Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Chastity leads him who practices it to become a witness to his Neighbor of God's fidelity and loving kindness.

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

By recalling the commandment, "You shall not kill," 93 our Lord asked for peace of heart and denounced murderous anger and hatred as immoral. Anger is a desire for revenge. "To desire vengeance in order to do Evil to someone who should be punished is illicit," but it is praiseworthy to impose restitution "to correct vices and maintain Justice." 94 If anger reaches the point of a deliberate desire to kill or seriously wound a Neighbor, it is gravely against Charity; it is a mortal Sin. the Lord says, "Everyone who is angry with his brother shall be liable to judgment." 95

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.

Suicide contradicts the natural inclination of the human being to preserve and perpetuate his life. It is gravely contrary to the just Love of self. It likewise offends love of Neighbor because it unjustly breaks the ties of solidarity with family, nation, and other human societies to which we continue to have obligations. Suicide is contrary to love for the living God.

The fourth commandment illuminates other relationships in society. In our brothers and sisters we see the children of our parents; in our couSins, the descendants of our ancestors; in our fellow citizens, the children of our country; in the baptized, the children of our mother the Church; in every human person, a son or daughter of the One who wants to be called "our Father." In this way our relationships with our Neighbors are recognized as personal in character. the neighbor is not a "unit" in the human collective; he is "someone" who by his known origins deserves particular attention and Respect.

In response to the question about the first of the commandments, Jesus says: "The first is, 'Hear, O Israel: the Lord our God, the Lord is one; and you shall Love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' the second is this, 'You shall love your Neighbor as yourself.' There is no other commandment greater than these." 2 The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. the commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law." 3

Outward sacrifice, to be genuine, must be the expression of spiritual sacrifice: "The sacrifice acceptable to God is a broken spirit...." 17 The prophets of the Old Covenant often denounced sacrifices that were not from the heart or not coupled with Love of Neighbor. 18 Jesus recalls the words of the prophet Hosea: "I desire mercy, and not sacrifice." 19 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. 20 By uniting Ourselves with his sacrifice we can make our lives a sacrifice to God.

Since they express man's fundamental duties towards God and towards his Neighbor, the Ten

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

The seventh commandment enjoins Respect for the integrity of creation. Animals, like plants and inanimate beings, are by nature destined for the common good of past, present, and future humanity. 194 Use of the mineral, vegetable, and animal resources of the universe cannot be divorced from respect for moral imperatives. Man's dominion over inanimate and other living beings granted by the Creator is not absolute; it is limited by concern for the quality of life of his Neighbor, including generations to come; it requires a religious respect for the integrity of creation. 195

The works of mercy are charitable actions by which we come to the aid of our Neighbor in his spiritual and bodily necessities. 241 Instructing, adviSing, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. the corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. 242 Among all these, giving alms to the poor is one of the chief witnesses to fraternal Charity: it is also a work of Justice pleasing to God: 243

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:

It is not a violation of this commandment to desire to obtain things that belong to one's Neighbor, provided this is done by just means. Traditional catechesis realistically mentions "those who have a harder struggle against their criminal desires" and so who "must be urged the more to keep this commandment":

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 "pure in heart" are promised that they will see God face to face and be like him. 311 Purity of heart is the precondition of the vision of God. Even now it enables us to see according to God, to accept others as "Neighbors"; it lets us perceive the human body - ours and our neighbor's - as a temple of the Holy Spirit, a manifestation of divine beauty.

By its very nature, lying is to be condemned. It is a profanation of speech, whereas the purpose of speech is to communicate known Truth to others. the deliberate intention of leading a Neighbor into error by saying things contrary to the truth constitutes a failure in Justice and Charity. the culpability is greater when the intention of deceiving entails the risk of deadly consequences for those who are led astray.

Lying is the most direct offense against the Truth. To lie is to speak or act against the truth in order to lead into error someone who has the right to know the truth. By injuring man's relation to truth and to his Neighbor, a lie offends against the fundamental relation of man and of his word to the Lord.

Detraction and calumny destroy the reputation and honor of one's Neighbor. Honor is the social witness given to human dignity, and everyone enjoys a natural right to the honor of his name and reputation and to Respect. Thus, detraction and calumny offend against the virtues of Justice and Charity.

To avoid rash judgment, everyone should be careful to interpret insofar as possible his Neighbor's thoughts, words, and deeds in a favorable way:

Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury. 277 He becomes guilty: - of rash judgment who, even tacitly, assumes as true, without sufficient foundation, the moral fault of a Neighbor; - of detraction who, without objectively valid reason, discloses another's faults and failings to persons who did not know them; 278 - of calumny who, by remarks contrary to the Truth, harms the reputation of others and gives occasion for false judgments concerning them.

The Ten Commandments state what is required in the Love of God and love of Neighbor. the first three concern love of God, and the other seven love of neighbor.

The precepts of the Church are set in the context of a moral life bound to and nourished by liturgical life. the obligatory character of these positive laws decreed by the pastoral authorities is meant to guarantee to the faithful the indispensable minimum in the spirit of prayer and moral effort, in the growth in Love of God and Neighbor:

A good intention (for example, that of helping one's Neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act Evil that, in and of itself, can be good (such as almsgiving). 39

In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end. For example, a service done with the end of helping one's Neighbor can at the same time be inspired by the Love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it.

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.

By his reason, man recognizes the voice of God which urges him "to do what is good and avoid what is Evil." 9 Everyone is obliged to follow this law, which makes itself heard in conscience and is fulfilled in the Love of God and of Neighbor. Living a moral life bears witness to the dignity of the person.

We must also remember the great number of Single persons who, because of the particular circumstances in which they have to live - often not of their choosing - are especially close to Jesus' heart and therefore deserve the special affection and active solicitude of the Church, especially of pastors. Many remain without a human family often due to conditions of poverty. Some live their situation in the spirit of the Beatitudes, serving God and Neighbor in exemplary fashion. the doors of homes, the "domestic churches," and of the great family which is the Church must be open to all of them. "No one is without a family in this world: the Church is a home and family for everyone, especially those who 'labor and are heavy laden.'" 170

The penance the confessor imposes must take into account the penitent's personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the Sins committed. It can consist of prayer, an offering, works of mercy, service of Neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, "provided we suffer with him." 63

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."

The interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving, 31 which express conversion in relation to oneself, to God, and to others. Alongside the radical purification brought about by Baptism or martyrdom they cite as means of obtaining forgiveness of Sins: effort at reconciliation with one's Neighbor, tears of repentance, concern for the salvation of one's neighbor, the intercession of the saints, and the practice of Charity "which covers a multitude of sins." 32

In the New Testament the word "liturgy" refers not only to the celebration of divine worship but also to the proclamation of the Gospel and to active Charity. 6 In all of these situations it is a question of the service of God and Neighbor. In a liturgical celebration the Church is servant in the image of her Lord, the one "leitourgos"; 7 she shares in Christ's priesthood (worship), which is both prophetic (proclamation) and kingly (service of charity):

We cannot be united with God unless we freely choose to Love him. But we cannot love God if we Sin gravely against him, against our Neighbor or against Ourselves: "He who does not love remains in death. Anyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him." 610 Our Lord warns us that we shall be separated from him if we fail to meet the serious needs of the poor and the little ones who are his brethren. 611 To die in mortal sin without repenting and accepting God's merciful love means remaining separated from him for ever by our own free choice. This state of definitive self-exclusion from communion with God and the blessed is called "hell."

"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

Some rules apply in every case: - One may never do Evil so that good may result from it; - the Golden Rule: "Whatever you wish that men would do to you, do so to them." 56 - Charity always proceeds by way of Respect for one's Neighbor and his conscience: "Thus Sinning against your brethren and wounding their conscience . . . you sin against Christ." 57 Therefore "it is right not to . . . do anything that makes your brother stumble." 58

Justice is the moral virtue that consists in the constant and firm will to give their due to God and Neighbor. Justice toward God is called the "virtue of religion." Justice toward men disposes one to Respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. the just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. "You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor." 68 "Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven." 69

Charity is the theological virtue by which we Love God above all things for his own sake, and our Neighbor as Ourselves for the love of God.

The evangelical counsels manifest the living fullness of Charity, which is never satisfied with not giving more. They attest its vitality and call forth our spiritual readiness. the perfection of the New Law consists essentially in the precepts of Love of God and Neighbor. the counsels point out the more direct ways, the readier means, and are to be practiced in keeping with the vocation of each:

The Old Law is the first stage of revealed Law. Its moral prescriptions are summed up in the Ten Commandments. the precepts of the Decalogue lay the foundations for the vocation of man fashioned in the image of God; they prohibit what is contrary to the Love of God and Neighbor and prescribe what is essential to it. the Decalogue is a light offered to the conscience of every man to make God's call and ways known to him and to protect him against Evil:

The duty of making oneself a Neighbor to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. "As you did it to one of the least of these my brethren, you did it to me." 38

Respect for the human person proceeds by way of respect for the principle that "everyone should look upon his Neighbor (without any exception) as 'another self,' above all bearing in mind his life and the means necessary for living it with dignity." 37 No legislation could by itself do away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Such behavior will cease only through the Charity that finds in every man a "neighbor," a brother.

Without the help of grace, men would not know how "to discern the often narrow path between the cowardice which gives in to Evil, and the violence which under the illusion of fighting evil only makes it worse." 13 This is the path of Charity, that is, of the Love of God and of Neighbor. Charity is the greatest social commandment. It Respects others and their rights. It requires the practice of Justice, and it alone makes us capable of it. Charity inspires a life of self-giving: "Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it." 14

All men are called to the same end: God himself. There is a certain resemblance between the union of the divine persons and the fraternity that men are to establish among themselves in Truth and Love. 1 Love of Neighbor is inseparable from love for God.

Sins can be distinguished according to their objects, as can every human act; or according to the virtues they oppose, by excess or defect; or according to the commandments they violate. They can also be classed according to whether they concern God, Neighbor, or oneself; they can be divided into spiritual and carnal sins, or again as sins in thought, word, deed, or omission. the root of sin is in the heart of man, in his free will, according to the teaching of the Lord: "For out of the heart come Evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man." 128 But in the heart also resides Charity, the source of the good and pure works, which sin wounds.

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

Christ died out of Love for us, while we were still "enemies." 100 The Lord asks us to love as he does, even our enemies, to make Ourselves the Neighbor of those farthest away, and to love children and the poor as Christ himself. 101

Neighboring particular Churches who share the same culture form ecclesiastical provinces or larger groupings called patriarchates or regions. 413 The bishops of these groupings can meet in synods or provincial councils. "In a like fashion, the episcopal conferences at the present time are in a position to contribute in many and fruitful ways to the concrete realization of the collegiate spirit." 414