In Brief

“You shall not steal.”1 “Neither thieves, nor the greedy, nor robbers will inherit the kingdom of God.”2

The seventh commandment enjoins the practice of justice and charity in the administration of earthly goods and the fruits of men’s labor.

The goods of creation are destined for the entire human race. The right to private property does not abolish the universal destination of goods.

The seventh commandment forbids theft. Theft is the usurpation of another’s goods against the reasonable will of the owner.

Every manner of taking and using another’s property unjustly is contrary to the seventh commandment. The injustice committed requires reparation. Commutative justice requires the restitution of stolen goods.

The moral law forbids acts which, for commercial or totalitarian purposes, lead to the enslavement of human beings, or to their being bought, sold or exchanged like merchandise.

The dominion granted by the Creator over the mineral, vegetable, and animal resources of the universe cannot be separated from respect for moral obligations, including those toward generations to come.

Animals are entrusted to man’s stewardship; he must show them kindness. They may be used to serve the just satisfaction of man’s needs.

The Church makes a judgment about economic and social matters when the fundamental rights of the person or the salvation of souls requires it. She is concerned with the temporal common good of men because they are ordered to the sovereign Good, their ultimate end.

Man is himself the author, center, and goal of all economic and social life. The decisive point of the social question is that goods created by God for everyone should in fact reach everyone in accordance with justice and with the help of charity.

The primordial value of labor stems from man himself, its author and beneficiary. By means of his labor man participates in the work of creation. Work united to Christ can be redemptive.

True development concerns the whole man. It is concerned with increasing each person’s ability to respond to his vocation and hence to God’s call.3

Giving alms to the poor is a witness to fraternal charity: it is also a work of justice pleasing to God.

How can we not recognize Lazarus, the hungry beggar in the parable,4 in the multitude of human beings without bread, a roof or a place to stay? How can we fail to hear Jesus: “As you did it not to one of the least of these, you did it not to me”?5