Catechism of the Council of Trent: No Theft
Sanction Of This Commandment
The Punishment Of Its Violation
To inspire the faithful with an abhorrence of all infamous sins against this Commandment, the pastor should have recourse to the Prophets and the other inspired writers, to show the detestation in which God holds the crimes of theft and robbery, and the awful threats which He denounces against their perpetrators. Hear this, exclaims the Prophet Amos, you that crush the poor, and make the needy of the land to fail, saying: "When will the month be over, and we shall sell our wares, and the sabbath, and we shall open the corn; that we may lessen the measure, and increase the sickle, and may convey in deceitful balances?" Many passages of the same kind may be found in Jeremias, Proverbs, and Ecclesiasticus. Indeed it cannot be doubted that such crimes are the seeds from which have sprung in great part the evils which in our times oppress society.
The Reward Of Observing This Commandment
That Christians may accustom themselves to those acts of generosity and kindness towards the poor and the needy which are inculcated by the second part of this Commandment, the pastor should place before them those ample rewards which God promises in this life and in the next to the beneficent and the bountiful.
Excuses for Stealing Refuted
As there are not wanting those who would even excuse their thefts, these are to be admonished that God will accept no excuse for sin; and that their excuses, far from extenuating, serve only greatly to aggravate their guilt.
The Plea Of Rank And Position
How insufferable the vanity of those men of exalted rank who excuse themselves by alleging that they act not from cupidity or avarice, but stoop to take what belongs to others only from a desire to maintain the grandeur of their families and of their ancestors, whose repute and dignity must fall, if not upheld by the possession of another man's property. Of this harmful error they are to be disabused; and they are to be convinced that the only means to preserve and augment their wealth and to enhance the glory of their ancestors is to obey the will of God and observe His Commandments. Once His will and Commandments are contemned, the stability of property, no matter how securely settled, is overturned; kings are dethroned, and hurled from the highest stations of honour; while the humblest individuals, men too, towards whom they cherished the most implacable hatred, are sometimes called by God to occupy their place.
It is incredible to what degree the divine wrath is kindled against such offenders, and this we know from the testimony of Isaias, who records these words of God: Thy princes are faithless, companions of thieves; they all love bribes, they run after rewards. Therefore, saith the Lord, the God of Hosts, the mighty one of Israel: Ah! I will comfort myself over my adversaries; and I will be revenged of my enemies; and I will turn my hand to thee, and I will clean purge away thy dross.
The Plea Of Greater Ease And Elegance
Some there are, who plead in justification of such conduct, not the ambition of maintaining splendour and glory, but a desire of acquiring the means of living in greater ease and elegance. These are to be refuted, and should be shown how impious are the words and conduct of those who prefer their own ease to the will and the glory of God whom, by neglecting His Commandments, we offend extremely. And yet what real advantage can there be in theft? Of how many very serious evils is it not the source? Confusion and repentance, says Ecclesiasticus, is upon a thief. But even though no disadvantage overtake the thief, he offers an insult to the divine name, opposes the most holy will of God, and contemns His salutary precepts. From hence result all error, all dishonesty, all impiety.
The Plea Of The Other's Wealth
But do we not sometimes hear the thief contend that he is not guilty of sin, because he steals from the rich and the wealthy, who, in his mind, not only suffer no injury, but do not even feel the loss? Such an excuse is as wretched as it is baneful.
The Plea Of Force Of Habit
Others imagine that they should be excused, because they have contracted such a habit of stealing as not to be able easily to refrain from such desires and practices. If such persons listen not to the admonition of the Apostle: He that stole, let him now steal no more, let them recollect that one day, whether they like it or not, they will become accustomed to an eternity of torments.
The Plea Of Favourable Opportunity
Some excuse themselves by saying that the opportunity presented itself. The proverb is well known: Those who are not thieves are made so by opportunity. Such persons are to be disabused of their wicked idea by reminding them that it is our duty to resist every evil propensity. If we yield instant obedience to every inordinate impulse, what measure, what limits will there be to crime and disorder? Such an excuse, therefore, is of the lowest character, or rather is an avowal of a complete want of restraint and justice. To say that you do not commit sin, because you have no opportunity of sinning, is almost to acknowledge that you are always prepared to sin when opportunity offers.
The Plea Of Revenge
There are some who say that they steal in order to gratify revenge, having themselves suffered the same injury from others. To such offenders it should be answered first of all that no one is allowed to return injury for injury; next that no person can be a judge in his own cause; and finally that still less can it be lawful to punish one man for the wrong done you by another.
The Plea Of Financial Embarrassment
Finally, some find a sufficient justification of theft in their own embarrassments, alleging that they are overwhelmed with debt, which they cannot pay off otherwise than by theft. Such persons should be given to understand that no debt presses more heavily upon all men than that which we mention each day in these words of the Lord's Prayer: Forgive us our debts. Hence it is the height of folly to be willing to increase our debt to God by new sin, in order to be able to pay our debts to men. It is much better to be consigned to prison than to be cast into the eternal torments of hell; it is by far a greater evil to be condemned by the judgment of God, than by that of man. Hence it becomes our duty to have recourse to the assistance and mercy of God from whom we can obtain whatever we need.
There are also other excuses, which, however, the judicious and zealous pastor will not find it difficult to meet, so that thus he may one day be blessed with a people who are followers of good works.