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Cancel Save. Print Twitter Facebook Email. Instruct them. Parents, therefore, should give instruction without delay to their children, because "a young man according to his way, even when he is old will not depart from it. This is indeed contrary to those parents who approve of the misdeeds of their children.
Children, therefore, receive from their parents birth, nourishment, and instruction. Now, because we owe our birth to our parents, we ought to honor them more than any other superiors, because from such we receive only temporal things: "He that feareth the Lord honoreth his parents, and will serve them as his masters that brought him into the world. Honor thy father in work and word and all patience, that a blessing may come upon thee from him. Again, since we receive nourishment from our parents in our childhood, we must support them in their old age: "Son, support the old age of thy father, and grieve him not in his life.
And if his understanding fail, have patience with him; and despise him not when thou art in thy strength. Of what an evil fame is he that forsaketh his father! And he is cursed of God that angereth his mother. Thus, by this affectionate exchange the young ones repay the parents for what they received when they were young. We must obey our parents, for they have instructed us.
Jerome says that the only loyalty in such cases is to be cruel: "If any man hate not his father and mother. Hence it must be known that five most desirable rewards are promised those who honor their parents. Grace and Glory. And so, therefore, if you do not acknowledge the blessing of the natural life which you owe to your parents, then you are unworthy of the life of grace, which is greater, and all the more so for the life of glory, which is the greatest of all blessings.
A Long Life.
Life, however, is full inasmuch as it is a life of virtue; so a man who is virtuous and holy enjoys a long life even if in body he dies young: "Being perfect in a short space, he fulfilled a long time; for his soul pleased God. And note well that it sometimes happens that a long life may lead up to a spiritual as well as a bodily death, as was the case with Judas. Therefore, the reward for keeping this Commandment is a long life for the body. But the very opposite, namely, death is the fate of those who dishonor their parents. We receive our life from them; and just as the soldiers owe fealty to the king, and lose their rights in case of any treachery, so also they who dishonor their parents deserve to forfeit their lives: "The eye that mocketh at his father and that despiseth the labor of his mother in bearing him, let the ravens pick it out, and the young eagles eat it.
It is not well, therefore, for a father to give too much power to his children: "Give not to son or wife, brother or friend, power over thee while thou livest; and give not thy estate to another, lest thou repent. The third reward is to have in turn grateful and pleasing children. For a father naturally treasures his children, but the contrary is not always the case: "He that honoreth his father shall have joy in his own children. Thus, the Apostles and the Saints are called fathers because of their doctrine and their exemplification of faith: "For if you have ten thousands instructors in Christ, yet not many fathers.
For in Christ Jesus, by the gospel, I have begotten you. Our superiors in the Church are also called fathers; and they too are to be respected as the ministers of God: "Remember your prelates,. Rulers and kings are called fathers: "Father, if the prophet had bid thee do some great thing, surely thou shouldst have done it. And we honor them by being subject to them: "Let every soul be subject to higher powers.
Because "there is no power but from God. Our benefactors also are called fathers: "Be merciful to the fatherless as a father. In the divine law which tells us we must love God and our neighbor, it is commanded that we not only do good but also avoid evil.
https://grupoavigase.com/includes/398/6074-planes-para.php The greatest evil that can be done to one's neighbor is to take his life. This is prohibited in the Commandment: "Thou shalt not kill. Killing of Animals Is Lawful. Some have said that it is not permitted to kill even brute animals. But this is false, because it is not a sin to use that which is subordinate to the power of man. It is in the natural order that plants be the nourishment of animals, certain animals nourish others, and all for the nourishment of man: "Even the green herbs have I delivered them all to you.
Paul says: "Whatsoever is sold in the shambles eat; asking no questions for conscience' sake. The Execution of Criminals.
Jude Osee, ii. Instead, He will remember your trust in Him as a good and loving Father. You'll get this book and many others when you join Bible Gateway Plus. Our beliefs. This applies to ALL things that are useful to the enemy of our soul to lure us through hitting our minds with thoughts.
They believe that judges in the civil courts are murderers, who condemn men to death according to the laws. Against this St.
Augustine says that God by this Commandment does not take away from Himself the right to kill. Thus, we read: "I will kill and I will make to live. Because he is God's minister. It is evident that God who is the Author of laws, has every right to inflict death on account of sin. For "the wages of sin is death. The sense, therefore, of "Thou shalt not kill" is that one shall not kill by one's own authority. Suicide is Prohibited.
Thus, there are the examples of Samson Judges, xvi and Cato and certain virgins who threw themselves into the flames, as St. Augustine relates in "The City of God. Therefore, "thou shalt not kill. Other Meanings of "To Kill. Firstly, by one's own hand: "Your hands are full of blood.
Secondly, one kills another by word of mouth. This is done by giving counsel to anyone against another by provocation, accusation, or detraction: "The sons of men whose teeth are weapons and arrows, and their tongue a sharp sword. Ambrose says: "Give food to him that is dying of hunger; if you do not, you are his murderer. We have already considered the killing of the body, but some kill the soul also by drawing it away from the life of grace, namely, by inducing it to commit mortal sin: "He was a murderer from the beginning," that is, in so far as he drew men into sin.
Others, however, slay both body and soul.
This is possible in two ways: first, by the murder of one with child, whereby the child is killed both in body and soul; and, secondly, by commiting suicide. Matthew chapter V Christ taught that our justice should be greater than the justice of the Old Law. This means that Christians should observe the Commandments of the law more perfectly than the Jews observed them.
The reason is that greater effort deserves a better reward: "He who soweth sparingly, shall also reap sparingly.
Therefore, justice, which is the observance of the Commandments, should be more generous because a greater reward is expected. The Lord mentioned this Commandment in particular among the others when He said: "You have heard that it was said to them of old: Thou shalt not kill. But I say to you that anyone who is angry with his brother, shall be in danger of the judgment. Ways of Avoiding Anger. The first is that one be not quickly provoked to anger: "Let every man be swift to hear, but slow to speak and slow to anger.
But is all anger contrary to virtue?
There are two opinions about this. The Stoics said that the wise man is free from all passions; even more, they maintained that true virtue consisted in perfect quiet of soul.
The Peripatetics, on the other hand, held that the wise man is subject to anger, but in a moderate degree. This is the more accurate opinion. It is proved firstly by authority, in that the Gospel shows us that these passions were attributed to Christ, in whom was the full fountainhead of wisdom. Then, secondly, it is proved from reason. If all the passions were opposed to virtue, then there would be some powers of the soul which would be without good purpose; indeed, they would be positively harmful to man, since they would have no acts in keeping with them.
Thus, the irascible and concupiscible powers would be given to man to no purpose.
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It must, therefore, be concluded that sometimes anger is virtuous, and sometimes it is not. Three Considerations of Anger. First, as it exists solely in the judgment of reason, without any perturbation of soul; and this is more properly not anger but judgment. Thus, the Lord punishing the wicked is said to be angry: "I will bear the wrath of the Lord because I have sinned against Him. Secondly, anger is considered as a passion.