.
The Fifth Commandment Of
God.
Taken from the
Catechism Explained Francis Spirago Clarke.
The Exhaustive
Exposition of the Catholic Religion.
Copyright © 1899,
1921 by Benziger Brothers, NEW YORK.
Imprimatur: XPatrick J Hayes, D.D.
Archbishop of New York
New York
October 18, 1921
Tan Books and Publishers,
Inc.
“Take
hold on instruction, leave it not: Keep it, because it is thy life.” (Proverbs 4:13)
In the Fifth Commandment almighty God forbids us to destroy our own life, or that of our neighbor, or to treat the lower animals with cruelty.
Many of the ceremonies in the administration of the sacraments, ceremonies full of meaning, are performed upon the body. By these the Church intends to inspire us with great respect for our bodies, and to teach us their high worth and dignity.
The condition of the soul is often dependent upon the condition of that abode.
When God made the human body out of lifeless earth, it was an uninhabited tenement; but it was destined to be inhabited, therefore God created the soul to be its occupant. St. Peter speaks of his body as a tabernacle which he would shortly have to quit (2 Pet. i. 14). It fares with the soul in the body as with the inmate of a house. If the house be unhealthy, the dweller in it falls sick. Our body is like the shell of an egg; if the shell be injured, the young bird within is hurt; so if our mortal frame sustains injury, the spirit, the noble inmate of that dwelling, suffers with it. The Romans had a proverb: A healthy mind in a healthy body. Our body is not our own, it belongs to God (1 Cor. vi. 13). It belongs to God, not only because He created it, but because Christ purchased it with a great price (1 Cor. vi. 20). We are bound to take care of what is the property of another. The tenant of a hired house has no right to damage or destroy that house, so we are not at liberty to injure or destroy our body, the abode of the soul, created by God and belonging to Him. We must not do with our body what we will, but what God wills.
Our body is an implement of the soul, entrusted by God to our keeping, to be made instrumental in amassing merits for eternity.
Like all other instruments, our bodies can be misused. Hence St. Paul warns Christian people not to yield their members as instruments of iniquity unto sin (Rom. vi. 13). As God will require us to give account of the manner in which we have employed the talents given us (Matt. xxv. 19), so we shall have to answer for the employment of the body, which the soul informs and makes instrumental in the performance of the duties of our calling. Our Lord told St. Gertrude that after the resurrection, on the members of the body employed in His service surpassing dignity and the excellence would be conferred.
By means of cleanliness, temperance, regularity, industry, and the use of remedies in case of sickness.
Health is worth more to us than vast riches ( Ecclus. xxx. 16). For the longer we keep our health and our life, the more treasures we can lay up for eternity, where neither the rust nor moth doth consume, where thieves do not break through, nor steal (Matt. vi. 20). If we thoughtlessly do anything to shorten our life, we defraud ourselves of a part of our seed-time. The eagle takes the utmost care of its egg, not for the sake of the shell, but of the young eagle in-closed in the egg; so we should take care of our body because of the soul that dwells within it. Cleanliness is to be observed in our person, our apparel, the rooms we inhabit; temperance in eating and drinking. Abstemiousness promotes health and prolongs life. (See what has been said on the advantages of fasting.) Many men of weak physique naturally, have so increased their strength by abstemiousness that they have been capable of immense activity. St. Paul in his epistles often mentions his bodily weakness. Regularity is to be observed in regard to meals, the time of going to rest and rising in the morning; in one’s work and in the arrangement of one’s time. Above all, let us never be unemployed. By work we may not only earn our daily bread, but do much towards keeping ourselves in health. Work circulates the blood, and gives and appetite for food. Stagnant water becomes foul, and the blood of the idler is apt to get into a bad state. Yet we must not overtax our strength with work; moderate labor invigorates, excessive toil ruins the powers of our body. Finally, it is our duty to have recourse to remedies in case of sickness. It is sinful, if any one is dangerously ill, not to call in medical aid, and employ remedies. “Honor the physician for the need thou hast of him, for the Most High hath created him” (Ecclus.xxxviii. 1). The Most High hath created medicines out of the earth, and a wise man will not abhor them” (v.4). However, if the cure is too costly, or if it involves acute suffering, it may be forborne.
Our solicitude concerning the preservation of our health and of our life must not, however, be so great as to make us forgetful of our eternal salvation.
The good things of time, such as life and bodily well-being, are not intrinsically valuable and to be desired, but only in so far as they are conducive to our eternal welfare. “The Spirit of God does not remain in a man forever, because he is flesh” (Gen. vi. 3), i.e., fleshy minded. “The wisdom of the flesh is death; it is an enemy to God” (Rom. viii. 6). The more the body is studied and pampered, the more the soul is neglected and ruined (St. Augustine). Hence Our Lord admonishes us: “Be not solicitous for meat and raiment. For your heavenly Father knoweth that you have need of all these things; He feeds the birds of the air, and clothes the lilies of the field, though they labor not; are not you of more value that they? “ (Matt. vi. 25, 32).
Acrobats, equestrian performers, lion-tamers, and the like commit sin unless they take all necessary precautions to avoid fatal accidents; the professions they follow are objectionable on moral grounds, and even unlawful. Performers of this character are to often dissolute in their manners, and their hazardous feats frequently cost them their life. The same may be said of those who are foolhardy, and willfully risk their lives in athletic sports, or public games, such as the bull-fights which are the national amusement in Spain. Want of ordinary prudence is also highly reprehensible, as for instance, to cross the line when a train is approaching, by which many have lost their lives, or to stand under a tree, or otherwise expose one’s self during a thunderstorm. Again, in the case of infectious disease great precaution is necessary; only the priest, the doctor, and the nurse, should be allowed access to the sick-room. There are other ways whereby one may place one’s life in jeopardy; by drinking cold water or taking a cold bath when violently heated; playing with loaded fire-arms; jumping into or out of a train while it is in motion; touching the electric wires with the bare hand, or hanging on behind a carriage as children are wont to do, with the chance of getting their limbs crushed by the wheels. Therefore be prudent and never risk your life rashly.
By excess in amusement is meant frequent playing and dancing all night, smoking and drinking immoderately, etc. “ By surfeiting many have perished " (Ecclus, xxxvii.34). By vanity in dress is meant tight lacing, which by undue pressure upon the vital organs, deranges their action, and has even caused sudden death. The fashion of squeezing the feet into pointed shoes is also injurious. Spirits, if taken in large quantities, or even strong decoctions of tea or coffee, are decidedly prejudicial to the digestion and the nerves.
King Saul lost all hope when he was grievously wounded and surrounded by his enemies; he then cast himself on his sword (1 Kings xxxi.).
The keeper of the prison and Philippi, greatly alarmed at seeing the doors of the prison open, wherein St. Paul was confined, was about to kill himself (Acts xvi. 27). Judas, in despair at the enormity of his crime, went and hanged himself (Matt. xxvii. 5). How often we read of people destroying themselves because they have lost their all at the gambling-table, or because they have ruined their character by embezzling money, or because they cannot obtain the object of their illicit passion. But often madness, or overtaxed nerves, cause men to take their own lives without knowing what they do. Let us beware, therefore, how we hastily judge and condemn them. The prevalence of suicide is however principally and generally to be ascribed to the lack of religion, of a firm belief in a future life, of confidence in God's willingness to aid the unfortunate and to pardon the repentant sinner. Experience teaches that as religion decreases in a land, the number of suicides increases. The ancients considered self-destruction to be dishonorable and blameworthy; they cut off the right hand of the self-murderer, and buried it apart from the body. The Church denies Christian burial to one who has died by his own hand, unless insanity had rendered him irresponsible. The refusal of the burial rites is not intended as a condemnation of the individual, but to express horror of the crime, and to act as a deterrent to others. A man's life is not his own, it belongs to God, Who takes it away at His will (Deut. xxxii. 39). Thus self-destruction is a presumptuous encroachment upon the divine rights, and shows contempt for God, by flinging back at Him His greatest gift to man, which is life. The suicide also defrauds society, whereof he is a member; he wrongs his family, by bringing sorrow and shame upon it; he cruelly injures himself and gives scandal to others. It is even worse to take one's own life than that of another, because in the former case one escapes the punishment of the law. Far from being an heroic deed, it is a most cowardly act; real heroism is shown by bearing bravely the miseries of life. Besides, instead of obtaining relief from suffering, the suicide only falls into what is far worse. The godless press of the day will excuse the self-murderer, saying: He expiated his crime with his life. Instead of expiating a crime, he adds another to it.
All the holy martyrs preferred to sacrifice their life rather than commit sin. By so doing they merited life eternal, for our Lord says: "He that shall lose his life for My sake shall find it" (Matt. x. 39). Witness Eleazar, the Machabees, St, Lawrence. Missionaries and heathen lands are in constant danger of death, and many of them ruin their health by the hardship and exertions they undergo. St. Francis Xavier, the apostle of the Indies, was, at the close of the day, so exhausted with preaching in administering Baptism, that he could scarcely speak or move his arm. Yet this is not wrong, but most praiseworthy. The same may be said of priest, doctors, and nurses who attend those who have an infectious disease. St. Aloysius and St. Charles Borromeo died of the plague, caught while nursing the sick in the hospital. It is also permissible to risk one's life to rescue any one who has, for instance, fallen into the fire or the water, or to expose one's self in battle for the defence of one's country. And a human soul is of such great value, that all earthly goods, nay life itself, should be sacrificed to save it. Christ gave us an example by dying upon the cross for the salvation of mankind. Of course in performing an heroic act of this nature, we ought not to seek death-that would be sinful-but only to think of the deed itself, of which death may be an accidental accompaniment.
2.
Our duty in regard to the
life of our
neighbor.
A strict obligation is laid upon
us to avoid
everything that may destroy the
health or life
of our neighbor.
1. Accordingly it is sinful to
wish ill to one's neighbor, to injure his
health, to
challenge him or accept a
duel, or
to put him
to death unjustly
and willingly.
1. He who hates his neighbor, wishes him dead; hence hatred often leads to murder.
Hatred suggest revenge. Witness Esau, who sought to kill his brother Jacob (Gen. xxvii. 41) ; King Saul, who repeatedly endeavored to slay David (1 Kings xxiv. ); Joseph brethren, would actually have put Joseph to death, had not Ruben interfered (Gen. xxxvii.). There is little distinction to be made between hatred and murder; in God’s sight the will is the same as the deed. Hence St. John says: "Whosoever hateth his brother is a murderer"
(1 John iii. 15). Our Lord declares that he who is angry with his brother is in danger of the judgment (Matt. v. 22). Real hatred is a mortal sin, whether the evil one wishes to one’s neighbor be great or small. However it is no proof of hatred to detest the evil qualities one sees in one's neighbor, or to abhor his conduct, for this is not incompatible with affection for him personally.
2. Men often injure their neighbor's health by quarrels and blows, by the adulteration of articles of food, by dangerous practical jokes, and culpable negligence.
By quarreling one excites one's neighbor, and deprives him of interior peace and content, thus destroying his well-being. Contention and quarrels cause shedding of blood (Ecclus. xxviii. 13). Blows often cause severe pain or bodily injury. For assault one may be arrested and imprisoned. The practice of adulterating articles of food is only too common nowadays; flour, milk, butter, wine, beer, etc., are mingled with foreign substances, often of a deleterious nature, or a manufactured imitation is sold for the genuine article. As these adulterated goods contain little nourishment, and much that is prejudicial to health, tradesmen who thus defraud the public deserve condign punishment. In the Middle Ages they were burned, together with their falsified wares. Practical jokes, such as tripping anyone up, may cause fatal injuries. Culpable carelessness often occasions serious accidents; e.g., furious driving, heedlessness in the handling of fire-arms, neglecting to warn passers-by if anything is likely to fall, etc.
3. Dueling is nothing short of murder. The Church punishes it by excommunicating the combatants, and denying Christian burial to those who are killed (Council of Trent, 25, 19).
By the mere fact of challenging to single combat, or accepting a challenge, a man becomes excommunicated; the same holds good of those who take the part of seconds, or who sanction the duel by their presence. Let no one say, he has given his opponent permission to kill him; he cannot give another a right which he does not himself possess. A Catholic is bound to refuse to fight a duel, even if he thereby incurs the imputation of cowardice, or if he thereby lose the chance of promotion. The duel is guilty of twofold murder; he intends to kill his antagonist, and at the same time he risks his own life. While he imagines he is repairing it insult to his honor, he loses the respect of all sensible persons, for he shows himself to be enslaved by pride, resentment, and cruelty. Skill in the use of weapons will not avenge an insult; the duelist should seek satisfaction in the law courts. But let him who would acquire great merit in God’s sight, follow the teaching and example of Our Redeemer, and not seek to avenge himself, but bear injustice patiently, for this is the greatest heroism that can be imagined. It is noteworthy that many of the ablest generals and monarchs were strongly opposed to dueling, and prohibited it under severe penalties. It is related of Gustavus Adolphus, that he once yielded to the request of two officers of high rank, and permitted a duel; but at the appointed hour he appeared on the scene with a military escort, and said: "Now fight if you will, but woe betide you if one falls, for the other shall instantly be beheaded. " A reconciliation took place at once between the two officers. Frederick II. of Prussia used to expel duelists from the army, saying: "I want a brave soldiers, not executioners."
4. Whoso kills his neighbor unjustly and intentionally, comments a heinous sin. Such a one is called a murderer.
Cain was a murderer; he slew his brother Abel. God himself said that the voice of Abel's blood cried to Him from the earth for vengeance (Gen. iv. 10). The murderer robs his victim of the highest earthly good, his life; he deprives him of the opportunity of gaining merits for eternity, and of preparing himself for death. But a man who kills unintentionally is not a murderer (Duet. xix. 4), yet he is seldom free from sin, as a fatal blow is generally the result of culpable inadvertence. The executioner appointed to carry out the sentence of the judge is not a murderer, since he does not act unjustly.
2. He commits a still greater sin who destroys the spiritual life of his neighbor, either by tempting him to evil or by giving scandal.
"If thou persuade by neighbor to sin," St. Augustine says "Thou art his murderer. " And he who gives scandal is guilty of murder. Nay, even of a greater sin than murder, because the life of the soul is of far more value than the life of the body. If a thousand men were put to death, less harm would be done than if one soul were condemned to everlasting perdition. If the blood of Abel cried to heaven for vengeance on his brother, how much more will the blood of the lost soul cry for vengeance on its murderer. How cursed are they who are the cause of so great a calamity to another! Temptation and scandal are all the more fatal because the evil is handed on from one to another. He who has been led into sin, leads another into it in his turn, as the bird that the fowler has entrapped serves as a decoy to bring others into the snare. Like an avalanche, small in the beginning, but increasing in its course, carrying vast masses of snow with it into the abyss, the tempter drags countless souls with him to perdition. Others corrupt their fellow-men by the scandal they give, as leaven pervades the whole of the flour in which it is placed.
Temptation is the endeavor, by subtle means, to incite a man to sin.
The tempter is like the devil, who by his wiles, led our first parents in paradise to disobey God. He goes to work craftily, like the fisherman who catches fish with the baited hook, or the fowler, who lays traps and spreads bird-lime to ensnare birds. In the case of almost all the holy martyrs before their execution, attempts were made to induce them, either by blandishments and promises, or by threats and torture, to abjure their faith and transgress the Commandment of God. What trouble the Proconsul took with the aged Bishop Polycarp; what efforts the King of Bohemia made to force St. John Nepomucene to violate the seal of confession! He offered him a bishopric, he put him to torture, and finally cast him into the Moldau. Those who dissuade others from what is good also deserve the name of tempter. Temptation is the devil's own work. He does not appear in person to seduce mankind, for then every one would recoil from him; he leaves men to do his business for him, and thus attains his end more certainly.
Scandal is given when by some sinful word, deed, or omission, we shock our neighbor, and perhaps cause him to sin.
For instance, a man gives scandal if he is seen in public in a state of an inebriation, if he talks indecent talk, makes use of oaths in the presence of children, eats meat openly on Friday, does servile work on Sunday, behaves indecorously in church, publishes ungodly books, decries religion and the ministers of religion in the papers and periodicals, etc. What he does instigates another to do the same; this is true most of all in regard to children, who are sure to imitate anything wrong which they see done by their parents or elders. He who gives scandal is like a man who digs a pit, into which another is likely to fall and break his neck. Scandal is an offense against the love of one's neighbor. That it is a mortal sin we gather from our Lord’s words concerning him who scandalizes others: "It were better for him that a mill-stone should be hanged about his neck and that he should be drowned in the depth of the sea" (Matt. xviii. 6). Again, Our Lord says that at the end of the world His angels shall gather out of His kingdom all who have given scandal, and cast them into the furnace of fire: there shall be weeping and gnashing of teeth (Matt. xiii. 41). But if the scandal given is slight, or unintentional, it is not a great sin, or is no sin at all.
We ought, in as far as possible, to avoid giving scandal, and for this end we must observe the following rules:
1. We ought to abstain from actions which are not only lawful, but good in themselves, which are of counsel but not of precept, if they may possibly give scandal.
If any one is dispensed from the Friday abstinence on account of bad health, he should refrain from eating meat before others, if he knows that they will take scandal at it. And if this is impossible, he should explain to those who are at the table with him why he eats it; if they take scandal then, he is not to blame. St. Paul declares: "If meat scandalize my brother, I will never eat flesh" (1 Cor. viii. 13). And the age Elezar preferred death to even appearing to eat swine's flesh, lest young persons might be scandalized, and be deceived into thinking he was gone over to the life of the heathen. (2 Mach. vi. 24).
2. We must, however, in no case omit any act which is commanded by God, even if others will take scandal at it; yet we should in as far as possible prevent the scandal by some words of explanation or instruction.
By doing what the law of God enjoins on us, we do not give scandal, but on the contrary, a good example. The fault lies with the one who takes scandal at a good action; no one in fact will do so unless he be corrupted with vice. The obligations imposed by the laws of the Church, such as hearing Mass on Sundays, approaching the sacraments at Easter, may be set aside occasionally, if others will take offense by their observance; yet one should endeavor to obviate this, by explaining the duty to be fulfilled. Purely human laws do not bind as a rule, if great harm may be done by keeping them; for Christ says: "My yoke is sweet and My burden is light" (Matt. xi. 30). Yet it is best to explain matters, and then act boldly; this often prevents difficulties being raised. It is, however, impossible always to avoid scandal, for evil-minded persons take offense at what is well meant. Our Lord bade His apostles not to heed such people: "Let them alone; they are blind and leaders of the blind" (Matt. xv. 14).
3.
It is,
however, lawful
to wound or
even to kill
our fellow-man, if he
threatens to take our life
by violence, or anything
that is absolutely
indispensable to our life,
and we have
no other means
of defense. This is called the
right of self-defense.
Self-defense is not wrong, because our object is not to take another man's life, but simply to preserve our own; and the moral worth of an action is determined by that which is, not by that which is not its object. We are permitted to defend, but by no means to avenge ourselves; hence if we can save ourselves by flight, we ought to do so. If it is enough to wound our adversary we must stop short there. Above all, a woman is justified in defending herself against any one who attempts to violate her chastity. We are also permitted to kill any one in order to save the life of a third party; this Moses did when he slew the Egyptian who was striking one of the Hebrews (Exod. ii. 12). It is only lawful to put to death one who unjustly seizes our property, if he lays hands on what is absolutely necessary to our existence, for then it is our life that we are defending. It is not right to shoot a robber who carries off something of no great value; nor can we plead the right of self-defense if it is only our honor that is wrongfully attacked.
The officers of justice are warranted in punishing evil-doers with death; and soldiers act lawfully in wounding and killing the enemy in time of warfare.
The officers of justice, in as far as they stand in the place of God, have the right to sentence evil-doers to capital punishment. St. Paul says the higher powers bear not the sword in vain, but as avengers to execute wrath upon him that doeth evil (Rom. xiii. 4). The authority of the magistrate is God's authority; when he condemns a criminal it is not he who condemns him, but God, just as the sword is not answerable for the blow it strikes, but the hand is that wields the sword. Yet the judge must not act arbitrarily; he must only sentence the criminal to death when the welfare of society demands it. Human society is a body of which each individual is a member; and as a diseased limb has to be amputated in order to save the body, so criminals must be executed to save society. As a matter of course the culprit’s guilt must be proved; better let the guilty go free than condemn the innocent. It is an error to suppose that the Church advocates capital punishment on the principle of retaliation; an eye for an eye, a tooth for a tooth. This is a principle of Judaism, not of Christianity. The Church does not like to see blood shed, she desires that every sinner should have time to amend. She permits, but does not approve capital punishment. The military profession is not unlawful; we are not told in the Gospels that soldiers were exhorted to leave the army, but only that they were admonished to be content with their pay, and to do violence to no man. God, by the lips of Melchisedech, blessed Abraham after he had made war upon the kings who had robbed Lot (Gen. xiv.). The soldier must not, however, allow himself to treat cruelly those who are disabled in battle. The Church forbids her ministers to use deadly weapons, as this is incompatible with their sacred calling.
4. He
who has wrongfully
injured his neighbor either physically or spiritually, is
bound to repair
the harm done
to the utmost
of his power.
If any one has been the means of inflicting bodily harm upon his neighbor, he must pay the doctor and all the expenses of his illness, made good the loss of his earnings, etc.. If he has killed him he must provide for his family. If he has given scandal to his neighbor, or led him into sin, he must strive to counteract the evil consequences by a good example, prayer, instruction, etc.. Unless he does this he will obtain pardon from God, and the priest’s absolution will be invalid.
What are the Reasons
which ought to Deter us
from Taking our own
Life or that of our Neighbor?
1. He who needlessly imperils or seeks to put an end to his own life, is often punished by God with acute bodily suffering here and sometimes by eternal damnation hereafter.
We constantly read of fatalities and sad accidents resulting from foolhardiness in risking one's life. The indulgence of the passions also often brings on some painful malady. On the other hand some saints permanently injured themselves by excessive and unwise austerities and regretted it afterwards.
2. He who takes the life of another is tortured by terrible pangs of conscience, often dies a violent death, and is everlastingly damned.
Cain was a fugitive on the earth after the murder of his brother Abel (Gen. iv. 16). Murderers like him find no rest. As a rule, they die a violent death; either they are sentenced to death by law, or they destroy themselves, or they fall by that hand of another. Whosoever shall shed man's blood, by man shall his blood be shed (Gen. ix. 6). All that take the sword shall perish by the sword (Matt. xxvi. 52). Divine justice frequently punishes the sinner in the way that he has sinned. The Hebrews in Egypt were commanded to throw their infants into the Nile; The king and all his army were swallowed up in the Red Sea. Retributions speedily overtook those who had condemned Our Lord to death: Judas and Pilate put an end to themselves, and in the year 70, no less than a million of the Jewish people were slain. The persecutors of the Christians in many cases died of violent death: Nero by his own hand, Julian the Apostate on the battle-field. Murderers shall not obtain the kingdom of God (Gal. v. 21); they shall have their portion in the pool burning with fire and brimstone (Apoc. xxi. 8). A similar fate has frequently been known to overtake heresiarchs, and those who by word or writings have undermined the faith of others, and thus incurred the guilt of spiritual murder.
3. He who hates his neighbor loses his peace of mind, and becomes displeasing to God; his prayer's are not heard, and his lot is eternal perdition.
One who cherishes feelings of animosity and meditates vengeance is a stranger to peace; he is continually in a ferment; the thoughts of his heart are a perpetual scourge to him. That man can have no concord with Christ, who lives in discord with Christians. If peace-makers are called The children of God, those who stir up strife and dissension are children of Satan. As long as the thorn rankles in the womb, no remedies will heal it, nor will prayer avail the Christian while deadly hatred holds a place in his heart. Our Lord says: "If thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee, leave there thy offering before the altar and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift" (Matt. v. 23, 24). Feelings of hatred ought to be suppressed at once. Let not the sun go down upon your anger (Eph. iv. 26). A dislocated limb can easily be got back into its place, if this be done promptly, but if some time be allowed to elapse, it becomes a difficult matter to set it right. So it is with hatred; if a reconciliation takes place immediately, the former friendly feelings are restored without trouble; but if it is delayed, anger gets the mastery of us, and we think it beneath us to seek a reconciliation. "If," says St. Augustine, "thy dwelling were infested with snakes, thou wouldst hasten to rid thyself of them; now hatred and enmity are venomous serpents; wilt thou not banish them from thy heart, which is the temple of the Holy Ghost?"
3. Our Conduct
In Regard To
The Lower Animals.
The lower animals are created by God for the service of man.
The benefits we derive from the animals are these: They supply us with what is essential to life, e.g., food, clothing, etc.; they help us in our work, they cheer us by their amusing ways, their song, their beauty, etc.. Some instruct us by their example; bees, for instance, incite us to industry, storks' to filial affection, sheep to the practice of patients, etc.. Moreover they all proclaim the omnipotence, the wisdom, the bounty of their Creator.
In our relations to animals
it is our
duty to care
for their well-being, to refrain
form tormenting them, not to kill
any useful animal without a special reason, and finally
not to treat
them with exaggerated
tenderness.
We ought to take care for the well-being of animals. "The just regardeth the lives of his beast, but the bowels of the wicked are cruel"
(Prov. xii. 10). Those who keep animals are bound to provide them with necessary food, to keep them clean, and in good condition. Our Lord says: "Not a sparrow shall fall on the ground without your Father" (Matt. x. 29). This should teach us to care for the welfare of animals. Some treat brute beasts as if they had no feeling, overtaxing their powers, beating them unmercifully, not giving them enough to eat, or depriving them of one day of rest out of the week which the law of God ordains for them (Exod. xx. 8-11). Those who will have to kill animals for the table, and medical men who make experiments with them, ought to be careful to cause them no needless suffering. It is not right, either in the interests of science or for the sake of amusement, to give pain that can be avoided. Wanton cruelty is to be condemned; so is the destruction of harmless or useful animals. Noxious insects and dangerous animals must of course be killed, but others that are not hurtful, but rather useful, should be spared. Finally, animals are not to be pampered and petted over much. There are people who make an idol of some pet animal, preferring it to their fellow-man, and devoting every thought to it. Such persons resemble the ancient Egyptians, who worshipped cats, calves, bulls, etc.
Men who are either cruel to animals or ridiculously fond of them, often are very hard hearted towards their fellow-men.
Children who take pleasure in teasing animals torment men when they are grown up. All who were tyrants in after years, were cruel to animals in their youth. Criminals have sometimes confessed upon the scaffold that their course of crime began with torturing animals as children. On the other hand we often find people who pamper and show great affection for animals, utterly hard-hearted in regard to their neighbors.
Both extremes, cruelty to animals and foolish fondness for them are at variance with the order that God has established in the universe.
To torture animals wantonly is an abuse of the sovereignty given to man by the Creator over the brute creation. Man thus becomes a tyrant, and sometimes it pleases God to make him suffer in the same way wherein he made beasts suffer. For instance, a peasant who used to strike his horses on a tender part of the foot, causing them intense pain, was later on crippled by gout in the feet being confined to his bed for years. He then acknowledged and deplored his fault. The Areopagus of Athens once condemned a child to death who was guilty of wanton cruelty to animals, for they judged that no good could be expected of one who, at a tender age, displayed such evil qualities. Exaggerated fondness and solicitude for animals is also a violation of the appointed order of nature.
end.