Part II, The Commandments: The Eighth Commandment of God

1. What does the Eighth Commandment forbid?

The Eighth Commandment forbids above all to give false evidence; that is, to say in a court of justice what is not true.

'And bringing two men, sons of the devil, they made them sit against him [Naboth] ; and they, like men of the devil, bore witness against him before the people' (3 Kings xxi. 13).

2. How are we to give evidence in a court of justice?

We must tell the exact truth, just as we know it, and neither more nor less.

3. What other sins are forbidden by the Eighth Commandment?

1. Lies and hypocrisy; 2. Detraction and calumny or slander; 3. False suspicion and rash judgment; and, in

general, all sins by which the honor or character of our neighbor is injured.

4. What is meant by a lie?

To say knowingly and deliberately what is not true, with the intention of deceiving.

5. Is it ever lawful to tell a lie?

No ; it is never lawful to tell a lie, neither for our own nor for another's benefit, not even in jest or need; for every lie is essentially opposed to God, who is truth itself.

'A lie is a foul blot in a man' (Ecelus. xx. 26). 'Lying lips are an abomination to the Lord ' (Prov. xii. 22). — Example: Punishment of Ananias and Saphira (Acts v.). Although it is never lawful to tell an untruth, yet we are sometimes bound by charity or official duty to conceal the truth.

6. How do we sin by hypocrisy?

By pretending to be better or more pious than we really are, in order to deceive others.

'Woe to you, Scribes and Pharisees, hypocrites! because you are like to whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men 's bones, and of all filthiness. So you also outwardly indeed appear to men just, but inwardly you are full of hypocrisy and iniquity' (Matt. Kxiii. 27, 28).

7. How do we sin by detraction?

By revealing the faults of others without any necesity.

8. When is it allowed to reveal the faults of others? We are allowed, and even bound, to reveal them, 1.

When it is for the good of the guilty person ; or 2. When it is necessary for preventing a greater evil.

9. What is to be observed in making such revelation? 1. The revelation must proceed from a pure motive

of charity, and be made to such only as are able to remedy the evil; 2. The fault is not to be exaggerated, nor is what is uncertain to be represented as certain.

10. How do we sin by calumny or slander?

By imputing faults to our neighbor which he has not at all, or by exaggerating his real faults.

'If a serpent bite in silence, he is nothing better that backbiteth secretly' (Eccles. x. 11). — Example: Aman (Esth. xiii.).

11. Is every calumny or detraction equally sinful?

No ; the sin is the greater, 1. The more important the fault is, and the more considerable the person of whom it is mentioned; 2. The greater the loss and injury is which he suffers by it; 3. The more people there are who hear it; and 4. The worse our intention is in divulging it.

A most injurious and detestable sin is iale-hearing or whispering— i.e., when we relate to a person what another has said of him, and thus create hatred and dissension between them. 'The luhisperer and the double-tongued is accursed; for he hath troubled many that were at peace' (Ecclus. xxdii. 15).

12. Is it also a sin even to listen to detraction or calumny?

Yes, it is a sin, 1. To listen with pleasure to detraction or calumny; 2. Not to prevent it when it is in our power ; and 3. To occasion and encourage it by asking questions or approving of it.

'Hedge in thy ears with thorns, hear not a wicked tongue' (Ecclus. xxviii. 28), 'The north wind driveth away rain, as doth a sad countenance a backbiting tongue' (Prov. xxv. 23).

13. What is he obliged to do who, by slander or abusive language, has injured the character of his neighbor?

He is obliged, 1. To retract the slander or to beg pardon; and 2. To repair all the injury he has done him.

'A good name is better than great riches' (Prov. xxii. 1). Therefore it is an obligation to restore the former as well as the latter.

14. Must we also retract when we have divulged ' true ' but hidden faults?

No ; in such a case we should try to excuse our neighbor, and to repair his honor by some other lawful means.

15. When do we sin by false suspicion and rash judgment?

We sin, 1. By false suspicion, when, without sufficient reason, we deliberately surmise evil of our neighbor; and 2. By rash judgment, when, without sufficient reason, we believe the evil to be true and certain.

'Judge not, that you may not be judged. . . . Why seest thou the mote that is in thy brother's eye, and seest not the beam that is in thine own eye?' (Matt. vii. 1, 3).

i6. What are we ' commanded' by the Eighth Commandment?

We are commanded, 1. To speak the truth in all things ; 2. To be solicitous for the honor and reputation oi. every one; and 3. To bridle especially our tongue.

77. How far should we also be solicitous for our own honor?

As tar as the honor of God, the edification of our neighbor, and the duties of our state of life require it.

'We forecast what may be good not only before God, but also before men' (2 Cor. viii. 21). Yet we should always be ready to suffer also reproach and ignominy for our own and our neighbor's salvation, or for the sake of Jesus Christ. In this sense it is said, 'If one strike thee on thy right cheek, turn to him also the other' (Matt. v. 39); and, ' If you be reproached for the name of Christ, you shall be blessed' (1 Pet. iv. 14). 'And they [the Apostles] indeed went from the presence of the Coun cil rejoicing that they were accounted worthy to suffer reproach for the name of Jesus' (Acts v. 41).

18. How are we to be solicitous for our own reputation?

Above all by continually leading a Christian life, and by avoiding, to the best of our power, even the least appearance of evil. In defence of our reputation when attacked we can use none but lawful means.

' But with modesty and fear, having a good conscience : that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ' (1 Pet. iii. 16). ' ' From all appearance of evil refrain yourselves ' ( 1 Thess. v. 22).

19. How may we best guard against the sins of the tongue?

1. By not talking inconsiderately, and by bearing in mind that we have to give an account of every idle word we speak (Matt, xii. 36) ; and 2. By keeping our heart free from ambition, envy, hatred, vengeance, etc.

1. ' He that keepeth his mouth, keepeth his soul ; but he that hath no guard on his speech, shall meet with evils' (Prov. xiii. 3). 2. 'O generation of vipers, how can you speak good things, whereas you are evil? for out of the abundance of the heart the mouth speaketh' (Matt, xii. 34).

Application. Detest all lies and falsehoods. Never speak uncharitably of your neighbor, nor grieve him by reproachful words : ' The stroke of a whip maketh a blue mark; but the stroke of the tongue will break the bones' (Ecclus. xxviii. 21). However, do not conceal faults from those who can correct them.