THE TEN COMMANDMENTS
Taken from the “Catechism Of The Catholic Church”
Latin text copyright © Libreria Editrice Vaticana, Citta del Vaticano 1993
Edited, abridged, and rewritten in places by DSB


THE SEVENTH COMMANDMENT

You shall not steal (Ex 20:15; Deut 5:19; Matt 19:18).

To steal is to take and carry away without the right to do so, and to do so with intent to keep wrongfully – as in stealing the personal goods of another. 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 bring glory to God, to be used in service to God, and to love one’s neighbor as oneself.

In addition to taking what belongs to a neighbor, we steal when we rob God of the tithes and offerings we own Him (Malachi 3:8-11). We steal when we withhold or do not pay a fair wage for goods and services rendered. This includes not repaying debts incurred (Leviticus 19:13). If we keep for ourselves what ought to be given to the poor, it is equal to stealing (Leviticus 19:9-10; Deuteronomy 15:7-11, 24:19-21). Usury (charging unreasonably high interest) or charging the poor interest is also stealing (Leviticus 25:35-37; Deuteronomy 15:7-11, 22:25).

I. The Universal Destination and the Private Ownership of Goods
In the beginning God entrusted the earth and its resources to the common stewardship of mankind to take care of them, be master over them, gain them by labor, and enjoy their fruits (Gen 1:26-29). The goods of creation – even when privately held – are to be used for the good of all humanity. However, the earth is divided up among men to assure the security of their lives and the provision of goods needful for survival – both of which may be endangered by poverty or threatened by violence.

The appropriation of property and goods is legitimate for improving and protecting the freedom and dignity of persons and for helping each of them meet his basic needs and the needs of those under his care. However, 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 accessability to and distribution of property and goods remains a priority, as required by God, the Holy Scriptures, Nature, and love.

Therefore, we should regard the possessions we legitimately own not merely as private property for our exclusive use, but property and goods that can contribute to the good of others also. The ownership of any property and goods makes us stewards of what God has provided, with the responsibility of making them fruitful and sharing their benefits with others, beginning with our family. To do otherwise is to steal what God has ordained for the good of all.

II. Respect for Persons and Their Goods
In economic matters, respect for good of others 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 second great commandment and in keeping with the generosity of the Lord, who “though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Cor 8:9).

Respect for the goods of others
The seventh commandment forbids theft, that is, usurping (taking control over, treat as one’s possession) another's property against the reasonable will of the 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. Examples are the deliberate retention of goods lent or of objects lost; accepting goods and services without rendering what is due; business fraud; paying unjust wages; forcing up prices by taking advantage of the ignorance or hardship of another.

The following are also morally wrong: artificially manipulating the price of goods in order to gain an advantage to the detriment of others; corruption (bribery) in which one influences the judgment of those who must make decisions according to law and for the common good; appropriation and use for private purposes (graft, embezzlement) of the common goods of an enterprise (government, business, service organization, etc.); work poorly done; tax evasion; forgery of checks and invoices; excessive expenses and waste. Willfully damaging private or public property is contrary to the moral law and requires reparation.

Promises must be kept and contracts strictly observed to the extent that the commitments made in them are morally just. A significant part of economic and social life depends on the honoring of contracts between people, organizations, businesses and employees, or businesses and customers. To dishonor a contract agreed to in good faith is to steal what belongs to another (Deut 25:13-16; 24:14-15; Jas 5:1-6; Am 8:4-7). 

In the protection of justice, reparation for injustice committed requires the restitution of stolen property or goods to their owner. Jesus blessed Zacchaeus for his pledge: “If I have defrauded anyone of anything, I will give back four times as much” (Luke 19:8b). Those who, directly or indirectly, have taken possession of the goods of another, are obliged to make restitution of them, or to return the equivalent in kind or in money, if the goods have disappeared, as well as the profit or advantages their owner would have legitimately obtained from them. Likewise, all who in some manner have taken part in a theft or who have knowingly benefitted from it – for example, those who ordered it, assisted in it, or received the stolen goods – are obliged to make restitution in proportion to their responsibility and to their share of what was stolen.

The seventh commandment forbids acts or enterprises that for any reason – selfish or ideological, commercial, or totalitarian – lead to the enslavement of human beings, to their being bought, sold and exchanged like merchandise, in disregard for their personal dignity. It is a sin against God and against a person’s fundamental rights to reduce them by violence to their productive value or to a source of profit. St. Paul directed a Christian master to treat his Christian slave “no longer as a slave, but more than a slave, a beloved brother . . . both in the flesh and in the Lord” (Philemon 16).

Respect for the integrity of creation
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. 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 godly respect for the integrity of creation.

Animals are God's creatures. It is contrary to human dignity to cause animals to suffer or die needlessly. It is likewise unworthy to spend money on them that should as a priority go to the relief of human misery. One can love animals; one should not direct to them the affection due only to persons.

III. The Social Doctrine of the Church
It is the duty of the church to teach moral judgment and godly love in relation to economic and social matters, and to speak against their abuse. The church ought to inspire right attitudes with respect to earthly goods and socio-economic relationships within itself, and be a light for such attitudes in the world.

Any system or economic theory in which social relationships are determined entirely or even mostly by economic factors is contrary to the nature of God and leads to the justification of theft in some form. Every practice that reduces persons to nothing more than a means of profit enslaves man, leads to idolizing money, and contributes to the spread of atheism. “You cannot serve God and mammon” (Mt 6:24; Lk 16:13). Therefore, any excessive desire for money cannot put produce perverse effects.

IV. Economic Activity and Social Justice
The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant primarily to multiply goods produced, increase profit or power, and accumulate possessions; it is intended first of all to the service of persons and of the entire human community. Everyone should be able to draw from work the means of providing for his life and that of his family, and of serving the human community. Therefore, economic activity is to be conducted and exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man.

Human work proceeds directly from persons created in the image of God and called to prolong the work of creation by subduing the earth (Gen 1:28). Hence work is a duty: “If any one will not work, let him not eat” (2 Thess 3:10; 1 Thess 4:11). Work honors the Creator's gifts and the talents received from him. It can also be redemptive in as much as income provides a means to share with those in need, support the work of the church, and send missionaries).

It is the task of the church and Christians individually to support the exercise of justice and compassion, the good of persons over profits, and the right to earn a profit. In this way, they will help reduce stealing and increase fair play, fair wages, equal opportunity, and charity. For example, in determining fair wages both the needs and the contributions of each person must be taken into account. Payment for work should guarantee the worker with the opportunity to provide a dignified livelihood for himself and his family. Agreement between the parties is not sufficient to justify morally the amount to be received in wages – be it exceedingly more than is necessary or less than is needed.

V. Justice Among Nations
For one or several nations to consume an abundance of the world’s resources so that other nations live in poverty is equal to stealing from the poor. Nations possessing resources and the means of growth have a duty to share with those less fortunate. Therefore, rich nations have a moral responsibility toward those which are unable to ensure the means of their development by themselves or have been prevented from doing so by tragic historical events.

The kind and extent of help between rich and poorer nations is not always easily discerned, given corrupt governments, dishonest businessmen, the prevalence of greed, cultural practices that perpetuate poverty, religious beliefs, and other such hindrances. However, these problems, though real and challenging, ought not deter the richer nations from doing their part to ensure all nations have an opportunity to provide for their people. And here again, the church has a responsibility to evangelize, make disciples, teach, and example God’s ways in regard to these issues.

However, it is not the role of the Pastors of the Church to intervene directly in the political structuring and organization of social life. This task is part of the vocation of the lay faithful, acting on their own initiative with their fellow citizens. Social action can assume various concrete forms. It should always have the common good in view and be in conformity with the message of the Gospel and the teaching of the Church. It is the role of individual Christians to infuse temporal realities with Christian values, attitudes, and practices as a witness to God’s glory and His righteousness.

VI. Love For the Poor
God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you;” “you received without pay, give without pay” (Matt 5:42, 10:8). It is by what they have done for the poor that Jesus Christ will recognize his chosen ones (Mt 25:31-36). When “the poor have the good news preached to them,” it is the sign of Christ's presence (Mt 11:5; Lk 4:18).

The Christian's love for the poor is inspired by the Gospel of the Beatitudes (Matt 5:3-12), of the poverty of Jesus (2 Cor 8:9), and of his concern for the poor (Lk 6:20-22; Mt 8:20; Mk 12:41-44). Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need” (Eph 4:28). It extends not only to material poverty but also to spiritual poverty (Matt 28:19-20).

Love for the poor is incompatible with immoderate love of riches or their selfish use. “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” (John Chrysostom, Hom. in Lazaro 2, 5: PG 48, 992). “When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice (St. Gregory the Great, Regula Pastoralis. 3, 21: PL 77, 87).

“The man who has two tunics is to share with him who has none; and he who has food is to do likewise” (Lk 3:11). “But give that which is within as charity, and then all things are clean for you” (Lk 11:41).

To do otherwise is to steal from God and man. “Neither thieves, nor the covetous . . . nor swindlers, will inherit the kingdom of God” (1 Cor 6:10).