Christian Art | Thou Shalt Not Kill | King James Audio Bible KJV | Ten Commandments
The Ten Commandments | The Fifth Commandment | ‘Thou shalt not kill’ | King James Audio Bible
The commandment ‘Thou shalt not kill’ is considered to be one of the most important commandments in the Church. According to the Catechism, ‘human life is sacred because from its beginning it involves the creative action of God and it remains forever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being.’
The Catholic Church teaches that the commandment ‘Thou shalt not kill’ applies not only to the physical act of taking another person’s life, but also to the attitudes and actions that lead to the taking of life. The Catechism states that ‘the fifth commandment forbids direct and intentional killing as gravely sinful.’ It also prohibits ‘all other crimes against life such as genocide, abortion, euthanasia, and wilful self-destruction’ as well as any kind of violence or hatred directed at one’s neighbour.
Pope Francis has spoken extensively about the importance of respecting human life and the sanctity of life, and how this commandment applies to our lives as Catholics today. In his apostolic exhortation ‘Evangelii Gaudium’ (‘The Joy of the Gospel’), Pope Francis states that ‘the commandment ‘You shall not kill’ has absolute value and applies both to the innocent and to the guilty. The commandment is valid not only for individual actions, but also for the actions of governments and societies. It must be implemented by concrete and effective measures that provide people with the necessary protection and promotion of their lives.’
Pope Francis also emphasized the importance of protecting life at every stage: ‘We Christians and our Holy Church, we want to give a voice to all those who have none, a voice to the poor, to children, to migrants, to the elderly and to all those who are at the margins of society, which is where Jesus himself is.’
Pope Francis also calls for an end to the death penalty, stating that ‘the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person, and he urges for its worldwide abolition.’
It is clear that Pope Francis, along with the Church, places great importance on the commandment ‘Thou shalt not kill’ and sees it as an essential aspect of being a good Christian and a good member of society. He encourages people to respect the sanctity of human life and to protect it at every stage, from conception to natural death. He also advocates for the protection of the vulnerable and marginalized, and calls for an end to the death penalty as well as any actions, attitudes or behaviours that lead to the taking of innocent life.
How Have Christian Writers And Religious Leaders Addressed The Issue Of Abortion?
Christian writers and religious leaders have had a range of perspectives on the issue of abortion.
The vast majority have stated that abortion goes against the commandment ‘Thou shalt not kill’ and the sanctity of human life that is central to Christian beliefs.
In the Catholic Church, abortion is considered to be a grave sin and is considered to be a form of murder – a Catholic self-excommunicates through procuring an abortion. The Catechism states that ‘human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person – among which is the inviolable right of every innocent being to life.’ Pope Francis has spoken out against abortion, calling it a ‘horrendous’ and ‘very grave sin.’
Many Protestant Christian denominations believe that abortion is a grave sin. The Southern Baptist Convention, for example, states that ‘Southern Baptists affirm that the unborn child is a person, created in the image of God, and that abortion constitutes the unjust taking of innocent human life.’ Evangelical Christian leaders such as Jerry Falwell, James Dobson, and Franklin Graham have also spoken out against abortion.
Some Christian denominations, such as the United Church of Christ and the Unitarian Universalist Association, have taken more liberal positions on abortion, stating that it should be a personal decision made by a woman in consultation with her conscience, her doctor, and her God. They also often advocate for access to safe and legal abortion services, and respect the desire of pregnant women to choose.
Here are three representative examples of what Christian religious leaders have said about the issue of abortion:
- Pope John Paul II: ‘I repeat once more that the Church can never be in favour of abortion. It is always the taking of innocent human life.’
- Southern Baptist Convention: ‘Southern Baptists affirm that the unborn child is a person, created in the image of God, and that abortion constitutes the unjust taking of innocent human life.’
- Rev. Franklin Graham, an Evangelical Christian leader: ‘The Bible is clear that life begins at conception and taking the life of an unborn child is murder in the eyes of God.’
These quotations represent the view that abortion is considered a grave sin and a form of murder by many religious leaders and Christian writers across different denominations. Pope John Paul II, as the leader of the Catholic Church, the Southern Baptist Convention, which is one of the largest protestant denominations, and Franklin Graham, an influential Evangelical leader, all stated that the sanctity of human life is central to the Christian beliefs, and that taking the life of an unborn child goes against it, which is why it is considered a grave sin.
Christian Perspectives On Warfare And Pacifism
Here are nine quotations from a range of views illustrating Christian perspectives on warfare and pacifism:
- Pope John Paul II: ‘War is always a defeat for humanity.’
- St. Augustine of Hippo: ‘But just wars are distinguished from unjust wars in this way: that just wars are waged in order to put an end to injustice and oppression, whereas unjust wars are waged in order to retain or acquire unjust power.’
- Martin Luther King Jr: ‘The ultimate weakness of violence is that it is a descending spiral begetting the very thing it seeks to destroy…Returning violence for violence multiplies violence, adding deeper darkness to a night already devoid of stars.’
- Pacifist Quaker theologian and author Parker Palmer: ‘It is essential to remember that Christians are called not to be pro-war or anti-war, but pro-peace.’
- Mennonite pastor John Howard Yoder: ‘The New Testament’s most fundamental attitude towards war is rooted in the basic insight that war is incompatible with the life of a disciple of Jesus.’
- Evangelical Christian leader Pat Robertson: ‘When it comes to national security, we cannot be pacifists…We must be prepared to defend ourselves and our nation against those who would do us harm.’
- Mother Teresa: ‘I am against war, any war. War is killing. War is destruction. War is making widows and orphans.’
- Just War theorist and Catholic priest and theologian James Turner Johnson: ‘In the just war tradition, war is not seen as an absolute evil to be avoided at all costs, but rather as an unfortunate and tragic reality that may sometimes be necessary to preserve the peace and protect the innocent.’
- Quaker pastor and writer George Fox: ‘War is not of God, but is of the devil, and all wars have been raised up by him, and have been carried on by his instigations and suggestions.’
These quotations illustrate the range of perspectives on warfare and pacifism within Christianity, with views ranging from total opposition to war and violence, to the belief that certain forms of warfare can be morally justifiable under certain circumstances.
Some religious leaders like Mennonite pastor John Howard Yoder, view it as incompatible with the life of a disciple of Jesus, while others, like ‘just war’ theorist James Turner Johnson, see it as sometimes necessary, but still an evil and to be avoided if possible.
A Christian Has A Right To Defend Himself? A Christian Nation Has A Right To Defend Itself?
Many Christians believe that individuals and nations have a right to defend themselves, in order to protect themselves and others from harm. This belief is based on the idea that self-defence is an important aspect of preserving human life, which is considered sacred in Christianity.
The Catholic Church, for example, recognizes the right of individuals and nations to defend themselves and others against aggression, and recognizes that some forms of warfare can be morally justifiable under certain circumstances. This is known as ‘just war theory’ which states that there are certain conditions that must be met for a war to be considered just, such as the intention to protect innocent lives, the use of proportionate force and the likelihood of success.
This perspective is also reflected in the political and religious teachings of some Protestant denominations, which can adopt a more militaristic stance. Many believe that a nation has the right and responsibility to protect its citizens and its borders, and to defend itself and others against aggression.
However, we may note that there are also many Christians and Christian denominations who are pacifist in nature, they believe that Christians should always turn the other cheek and refrain from violence, and that war can never be justified. They believe that the call of Jesus is to love the enemy, and that Christians should always strive for peace, even in the face of aggression.
How Does The Commandment Relate To The Neglect Of Physical Health?
The commandment ‘Thou shalt not kill’ can be interpreted as a commandment to respect and protect human life in all its forms. In this sense, the neglect of one’s own physical health through poor diet, excessive use of alcohol, and drug-taking can be seen as a violation of this commandment, as it can harm the body and shorten one’s life.
Many Christian leaders and theologians have spoken out about the importance of taking care of one’s physical health. Pope Francis, for example, has emphasized the importance of treating the body with respect and care, stating that ‘our body is not a ‘machine’ or a ‘tool’ that we can use and throw away…It is not something we have, it is something we are.’
Similarly, The Bible also speaks about the importance of taking care of one’s physical health. In 1 Corinthians 6:19-20, the Bible says: ‘Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honour God with your body.’
In this way, neglecting one’s physical health through poor diet, excessive use of alcohol, and drug-taking can be seen as a violation of the commandment to respect and protect human life.
Many Christian leaders and theologians teach that it is important to treat our body with respect and care, and to honour God with our body by taking good care of it.
How Does The Commandment Relate To Our Thoughts And Words About People?
The commandment ‘Thou shalt not kill’ is also interpreted as a commandment to respect and protect human life in all its forms. In this sense, the commandment can also be understood as a commandment to not harm others through our thoughts and words.
Christians are called to love their neighbours as themselves. In Matthew 22:39 Jesus says ‘And a second is like it: You shall love your neighbour as yourself.’ This commandment is closely related to the commandment ‘thou shall not kill’ , in the sense that our thoughts and words can also harm others, and loving our neighbours implies that we should have compassion and respect for others and should avoid any behaviour that may cause harm to them, including through our thoughts and words.
The Bible speaks about the importance of being careful with our words. In James 3:6, it says: ‘The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.’ This passage suggests that the words we use can be very powerful and can cause harm to others if not used carefully.
Psalm 55 is a heartfelt and poignant prayer, a cry for divine help in a time of profound distress and betrayal. The psalmist beseeches God to listen to his supplication, expressing deep anguish caused by treachery of enemies and weight of oppression [ … ]
This is among the most perfect of the parables to listen to during Lent – indeed, it has resonances that must extent to each and every time we receive the Eucharist. We are simply not worthy. And God’s mercy extends to us nonetheless. The prayer of the Pharisee is false. It is not true prayer. We see him, standing there in the presence of God and congratulating himself, as if he does not need God for his redemption, as if he can redeem himself [ … ]
‘Death,’ says His Grace, ‘throws it all apart. For we are not as we should be. Faith requires our adjustment to God’s truth. God’s triumph in a very real sense requires in us the loss of our everything. Which, as with Mary at the other end of Jesus’s life, is God’s truth.’ The Gospel reading is of John 11: 1-45, which is a long passage, and His Grace’s homiletic theme commences in textual wilderness. Our brokenness – in this place – a family home. Our faith, our doubt, our death… The irruption – death, doubt, fear – within our precious scenes and our most intimate places. Our domesticity. His Grace speaks from the chair, as is a bishop’s prerogative, and says: ‘So much is obscure in the Gospels. We’re always reaching through them. We’re never there. Really, we never are. Our knowledge, our understanding, of the Gospels is never complete, and with each reading comes a new revelation. There are always new riches there. Just as there are between all of us, between myself and you. The Gospels are living texts. This is a part of the conversation we have with our own Christianity. It is a part of who we are in our relationship with Jesus. We are in this sense always on the brink. ‘So yes, there is plenty that doesn’t seem to make sense. As one of the order of bishops, we would be lying if we said that weren’t the case. They are not easy texts to encounter, if by that word we may signify something more than a superficial glancing off against, but rather a profound search for the word of God. The Gospels are written by people who had their own ideas, and often didn’t know what had really happened. Luke is quite explicit on this point. His is an investigation, from the explicitly claimed point of view of an historian, rather than that of a first-hand witness, who attempts, so he says, to set out an orderly account, out of the chaos, the sheer muddle, that has been handed down to him. It is possible to imagine Luke researching and composing his account after many years, when there has arisen a desire to know what exactly happened, and this implies a certain call to faith and certain demands of historicity, to historical exactitude. So in these different ways, the people of the first years of Christian faith are in the dark. There is also a decisive need to define the life of Jesus. And people didn’t get Jesus. The whole meaning of Christianity is only now beginning to take root throughout the composition. So much needs to be evangelized. The light shines almost in tentative fashion like that first star, which drew the wise men from the east to our Lord’s cradle. ‘John’s is widely held to be a very late Gospel. There are others who say that John’s Gospel might have been the first to acquire its true shape, because it most fully expresses Jesus, as we know him to be, as members of the Catholic Church. We don’t really know when any of this is being written, but we get a feel in John of a Gospel refined over many years, through a community. So there’s a lot going on there that I’d like you to think about. ‘What I would like to suggest to you is that, while within the Gospels we are often confronted with clues, guesswork, stories that have been handed down through so many people, and so in this sense we might find ourselves to be in the wilderness, this is the very desolate space itself to which we must give ourselves in order to experience Christ’s full redemption in our lives. I suggest it is for God’s glory that we do so. ‘As we become aware of ourselves, in this seminary, we find ourselves in a very secure, comfortable setting, and there are signs of Easter everywhere. Within the very fabric of these buildings, our Lord is risen; our Lord lives. But now this is our Lenten journey, where death enters, where death breaks us. We are to ride into Jerusalem in triumph, and then we are to be utterly broken, all hope gone, our hope extinguished. And really, I suggest to you, it is only by inhabiting this thought, as if we don’t know Easter is there, that our new life can follow, just when we have given up all hope, when every promise that Jesus made to us seems to have been cancelled. ‘And here now we have the story of Lazarus. I should like to suggest to you that we have a very powerful call now. In our very comfortable space, our domesticity, with all this comfort, where so very little might seem to happen each day, so it might seem to you, there is a disturbance within all of this comfort, and that is a disturbance within ourselves, and that is our call to Jesus. I think it is correct to say that our most comfortable places break in the light of Jesus from the inside, in order that we may take the necessary steps to be with Jesus. ‘Faith is not comfortable. I think that we can all receive the message of the rolling away of the rock from the tomb of Lazarus to say something of vital importance to ourselves concerning our openness to God’s love. The rock we roll away can come in all sorts of guises, but we know when we are blocked, and I firmly believe if we are truthful then we know where those blocks might be. ‘Next Sunday, which will be Palm Sunday, we process as it were to Jerusalem, to begin our Holy Week. Now as I speak to you we are on the brink. Even now, I suggest it might be very good for all of us to lay aside what we think we know, to fall apart a little, and so […]
