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We can't lose our faith the way we lose our car keys.

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We either give it away or we let it decay because we don't use it.

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Hi, my name is Father Mike Schmitz.

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And in my new book, Building a Life of Virtue in a World of Chaos, I tell faith filled stories that inspire you to live a life of virtue that flows from the unshakable power of God. Although we're surrounded by a culture that mocks virtue, we can feed ourselves stories that really do uphold what is good.

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And promote a virtuous life. When we live this way, we experience freedom and joy like never before.

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It's my prayer that the stories in my book Unshakeable will inspire you to fight the battle for a virtuous life and win through trust in an unshakeable God. Order your copy@ascensionpress.com.

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Hi, my name is Fr. Mike Schmitz and you're listening to the Catechism in a Year podcast where we encounter God's plan of sheer goodness for us, revealed in Scripture and passed down through the tradition of the Catholic faith. The Catechism in a Year is brought to you by ascension. In 365 days, we'll read through the Catechism of the Catholic Church, discovering our identity and God's family as we journey together toward our heavenly home. This is day 271. Amazing. We're reading paragraphs 2064 to 2082. As always, I'm using the Ascension edition of the Catechism, which includes the Foundations of Faith approach, but you can follow along with any recent version of the Catechism of the Catholic Church. You can also download your own Catechism in a Year Reading plan by visiting ascensionpress.com ciy and you can click follow or subscribe in your podcast app for daily updates and daily notifications. Today day 271 paragraphs 2064, not 2064. Yeah, 2064 to 2082. We're talking about the Decalogue. Remember, the Decalogue literally means the ten words. And so first we're looking at the Decalogue in the Church's tradition. You might have noticed that when yesterday when I read the Ten Commandments, I read three different versions from the Book of Exodus, from the Book of Deuteronomy, and then the classical catechetical numbering and catechetical explanation of those ten Commandments. Where did that come from? Great question, camper. The short answer is St. Augustine. Well, they have the longer answer in paragraphs 2065 and 2066, but we highlight the fact that when we're looking at the Ten Commandments, we're looking at a whole, right? We're looking at not just a bunch of arbitrary dictates, right? Not just a bunch of kind of random suggestions or even random commands, but they have a coherent whole that the first three commandments have to do with love of God, and the last seven commandments have to do with love of neighbor. And we recognize that from the early days of the church, there's a unity. And that's the second section here, the unity in the Decalogue. That to love God, I can't love God without loving my neighbor. And to love my neighbor because he's made in God's image and likeness is to love God, right? So there's. It's. There's a connection. There's a unity there. Now, we also are looking at two or three more obligations here. One is or not obligations, but headers, I guess you'd say. One is the Decalogue and the Natural law. Recognizing that the commandments that are found in the Decalogue could be things that people might be able to discover simply by looking at the human heart and looking at, if I have a sense of what a human person is and if there is a God, then that God deserves my worship. And if the human being is made in God's image and likeness, although we wouldn't know that naturally, but if that's true, I could discover that I should treat them in a certain way. So there's a unity between the Decalogue, right, the Ten Commandments and the natural law. Also, there's an obligation, meaning that this is not an optional. In fact, I think my mom used to have a somewhat ironic, sarcastic bumper sticker on the back of her car that said something like, they're called the Ten Commandments, not the Ten Suggestions or something like that. I don't know. It may have been something along those lines. We recognize that there's an obligation, that we have an obligation to follow God's commands and that we can't do it without Jesus. So that's we're looking at today. So in order to look at all of these things, right, from the decalogue in the church's tradition to the unity of the Ten Commandments, the decalogue of the natural law, and also the obligation that we find ourselves in, we recognize we need God's help. And so we come to our Father with prayers. Father in heaven, we thank you. We thank you so much. Thank you for bringing us to this place. Thank you for speaking your word to us. Your word above all words. The Word, the name of your Son, Jesus Christ, your Word made flesh. But also Lord God, thank you for speaking those 10 words to us. These words that reveal not only your will, but reveal your heart. They reveal you. So, Lord, we ask that you please, as we come into contact once again with your words, that we allow ourselves to be transformed by contact with you. In Jesus name we pray. Amen. In the name of the Father and of the Son and of the Holy Spirit. Amen. It is day 271. We're reading paragraphs 2064 to 2082. The decalogue in the Church's Tradition in fidelity to Scripture and in conformity with the example of Jesus, the tradition of the Church has acknowledged the primordial importance and significance of the Decalogue. Ever since St. Augustine, the Ten Commandments have occupied a predominant place in the catechesis of baptismal candidates and the faithful. In the 15th century, the custom arose of expressing the commandments of the Decalogue in rhymed formulae. Easy to memorize and in positive form. They are still in use today. The catechisms of the Church have often expounded Christian morality by following the order of the Ten Commandments. The division and numbering of the Commandments have varied in the course of history. The present catechism follows the division of the Commandments established by St. Augustine, which has become traditional in the Catholic Church. It is also that of the Lutheran Confessions. The Greek Fathers worked out a slightly different division which is found in the Orthodox churches and Reformed communities. The Ten Commandments state what is required in the love of God and love of neighbor. The first three concern love of God and the other seven love of neighbor. St. Augustine writes, as charity comprises the two commandments to which the Lord related the whole law and the prophets, so the Ten Commandments were themselves given on two tablets. Three were written on one tablet and seven on the other. The Council of Trent teaches that the Ten Commandments are obligatory for Christians and that the justified man is still bound to keep them. The Second Vatican Council confirms the bishops successors of the apostles receive from the Lord the mission of teaching all peoples and of preaching the Gospel to every creature, so that all men may attain salvation through faith, baptism and the observance of the Commandments. The Unity of the Decalogue the Decalogue forms a coherent whole. Each word refers to each of the others and to all of them. They reciprocally condition one another. The two tablets shed light on one another. They form an Organic unity. To transgress one commandment is to infringe all the others. One cannot honor another person without blessing God his Creator. One cannot adore God without loving all men his creatures. The Decalogue brings man's religious and social life into unity. The Decalogue and the Natural Law the Ten Commandments belong to God's revelation. At the same time, they teach us the true humanity of man. They bring to light the essential duties and therefore indirectly the fundamental rights inherent in the nature of the human person. The Decalogue contains a privileged expression of the natural law. St. Irenaeus wrote, from the beginning, God had implanted in the heart of man the precepts of the natural law. Then he was content to remind him of them. This was the Decalogue. The commandments of the Decalogue, although accessible to reason alone, have been revealed. To attain a complete and certain understanding of the requirements of the natural law, sinful humanity needed this revelation. St. Bonaventure. A full explanation of the commandments of the Decalogue became necessary in the state of sin because the light of reason was obscured and the will had gone astray. We know God's commandments through the divine revelation proposed to us in the Church and through the voice of moral conscience, the obligation of the Decalogue. Since they express man's fundamental duties towards God and towards his neighbor, the Ten Commandments reveal in their primordial content grave obligations. They are fundamentally immutable and they oblige always and everywhere. No one can dispense from them. The Ten Commandments are engraved by God in the human heart. Obedience to the Commandments also implies obligations in matter which is in itself light. Thus, abusive language is forbidden by the fifth commandment, but would be a grave offense only as a result of circumstances or the offender's intention. Apart from me, you can do nothing. Jesus says, I am the vine, you are the branches. He who abides in Me and I in Him. He it is that bears much fruit. For apart from Me you can do nothing. The fruit referred to in this saying is the holiness of a life made fruitful by union with Christ. When we believe in Jesus Christ, partake of his mysteries and keep his commandments. The Savior himself comes to love in us, His Father and His brethren, Our Father and our brethren, His Person, becomes through the Spirit, the living and interior rule of our activity. Jesus stated, this is my commandment that you love one another as I have loved you. In brief, what good deed must I do to have eternal life? If you would enter into life, keep The Commandments. By his life and by his preaching, Jesus attested to the permanent validity of the Decalogue. The gift of the Decalogue is bestowed from within the covenant concluded by God with his people. God's commandments take on their true meaning in and through this covenant, in fidelity to Scripture and in conformity with Jesus example. The tradition of the Church has always acknowledged the primordial importance and significance of the Decalogue. The Decalogue forms an organic unity in which each word or commandment refers to all the others taken together. To transgress one commandment is to infringe the whole law. The Decalogue contains a privileged expression of the natural law. It is made known to us by divine revelation and by human reason. The Ten Commandments, in their fundamental content, state grave obligations. However, obedience to these precepts also implies obligations in matter, which is in itself light. What God commands, he makes possible by his grace. Right, there we have it. Paragraphs 2064 to 2082. Wow, there's just so much here, obviously, because there's a lot of paragraphs here, including some nuggets at the end, including that amazing final nugget. We'll get to that at the very end. But okay. Yesterday you might have noticed, as I said at the beginning of this episode, you might have noticed that there are three versions of the Decalogue. We have the one from Exodus 20 from Deuteronomy 5, as well as this classical catechetical version of the Ten Commandments. You also might have noticed I mentioned this yesterday. I believe that other denominations, other, as it says, other confessions, they have a different numbering or different ordering of those Ten Commandments. Where does that come from? Well, we have St. Augustine to thank for some of these. In the fourth century, you have St. Augustine, who was attempting to communicate these Ten Commandments, synthesizing both the Book of Exodus and the Book of Deuteronomy into a way that was memorable. Right. So not taking anything away, not leaving anything out of the Commandments of God, but numbering them according to what where he thought would be most helpful for people to accept, understand and embrace, live out, remember. Right. So we also share this with Lutheran Confessions goes on to talk about how the Greek fathers worked out a slightly different division. So here's Augustine, right? He's in the west, he's a Latin father. The Greek fathers worked out a slightly different division. Again looking at Exodus, looking at Deuteronomy, which is found in the Orthodox churches and in Reformed communities. So Reformed communities, like Calvinist communities and some other maybe Evangelical free type communities, they'll have a different numbering at times, unless they default to Augustine's version of numbering the Commandments. So that's all that comes from. Moving on. As I mentioned before, the Commandments, ten of them, are divided into two kinds, right? Remember the Great Commandment. The Great Commandment is to love the Lord your God with all your heart, mind, soul and strength, and to love your neighbor as yourself. The first three commandments, all about love of God, the last seven commandments, all about love of neighbor. And we recognize, and it's so powerful, so incredible that the catechism here makes that point of saying, that's a unity. Because if I'm going to honor the Lord God, then I need to love my neighbor. And when I do love my neighbor, I therefore honor God. And so it's just, there's. There's a whole. It says this. The decalogue brings man's religious and social life into unity in that sense of like, you're not called to have, again, a private faith. We've said this so many times. Not called to have simply a private faith that I don't live in relationship with others, but a personal faith that I live in community, that I live in all of my areas, all the aspects of my life. Moving on. The decalogue we're kind of going through fast. I don't mean to the decalogue. In the natural law, remember that God has inscribed in the human heart a sense of right and a sense of wrong, and that we can come to know good and evil. We can come to know right and wrong to varying degrees by simply by human reason. Remember St. Paul writing to the Romans, chapter one? He talks about this. He says now that again, since we've been granted reason, we've been given an intellect. One of the things we can do is we can discern good and evil. We can discern right and wrong at the same time. Because we're fallen, our intellect is darkened. And because we're fallen, our will has been weakened. And so we absolutely need revelation. So not only could we know this, we can know these truths by natural reason. It's God's revelation that clarifies, if you want to say it like this, we can see like your eyeballs, your eyeballs can see. But if your vision isn't perfect, if your vision isn't 2020 and in the fall, in some ways like this, our spiritual version or our intellect is not 2020, you can still see stuff. Most people can still see things. So you can see, but it's like, ah, it's not crisp, it's not clear. You put on your glasses. That's like revelation, where here is the natural law. Okay, I can see that there is a tree in front of me. But you put on those glasses and realize, okay, here's the detail of the tree. Similarly, I can see that treating others with respect and dignity is a good thing. We put on God's revelation and we can see clearly not only the reason why it's a good thing, but how deeply that reason goes. That makes sense. How is that. How is that analogy for you guys? The last two things. The obligation of the Decalogue. This is. I love how the church is getting into this. In these last two paragraphs here, 2072 and 2073 says this. Since they express man's fundamental duties toward God and his toward his neighbor, the Ten Commandments reveal in their primordial content grave obligations. These are fundamentally immutable, and they oblige always and everywhere, so no one can dispense from them that these are engraved by God in the human heart. So they are serious. To violate these sins is grave, is grave matter. Remember, this is grave obligation. These ten Commandments. At the same time, obedience to the commandments also implies obligations and matters which are themselves light. So we've talked in the past about mortal sin and venial sin, about how mortal sin requires grave matter and full knowledge of the grave matter and full consent of the will regarding that grave matter. Now, not all of the ways in which we could violate the Ten Commandments would necessarily be grave matter. For example, let's take the fifth commandment. That's the example they used in 2073, the fifth commandment, Thou shalt not kill, which, strictly speaking is the Hebrew and Greek term murder, right? Thou shalt not take an innocent human life. To say that like, yeah, to violate that. To take an innocent human life, that's always going to be grave matter. But there are also variations about this prohibition to murder. For example, using harsh language against someone else or abusive language towards someone else that would fall under the umbrella of murdering your neighbor. Jesus makes that connection when he says, you've heard it was said, thou shall not kill. But I say to you, anyone who grows angry with their brother is liable to judgment. Anyone who says, raca or you fool to your brethren be liable to the Sanhedrin. So Jesus makes it clear that, yes, murder is always going to be that grave matter. But there are some other sins underneath this umbrella. As it's noted here in 2073, he says this. Thus, abusive language is forbidden by the fifth commandment. Makes sense. But it would be a grave offense only as a result of circumstances or the offender's intention. So someone could use abusive language and that wouldn't necessarily be be grave matter. But you can imagine the circumstance or the defender's intention where that would be grave matter. For example, if you were to say, here's abusive language that is. I don't know, I don't want to say what's not grave. What is, you're in your car, someone else is in their car, and you kind of shouted out some abusive language. They don't hear it, no one else hears it. But you've done that. Okay, that would not be a good thing. Right? That would be a sin, but it wouldn't necessarily be grave matter. Now, see, you take those exact same words and you say them to your mom, you say them to your dad. Now that's those circumstances and the dynamic of that relationship that could make that those same words that exactly said the same way, it could elevate that to becoming grave matter. So there are some things, again, under the category of these grave sins that wouldn't be grave necessarily except as a result of circumstances or the offender's intention. I hope that makes some sense. Now, before we conclude today and before we jump into tomorrow, where we're going to talk about the first commandment about just love of God. So great. I'm so excited about this. We are reminded in 2074 and later on in 2082, apart from me, you can do nothing. This is going to be necessary for us. Let's look at this more closely. Remember Jesus's words in John's gospel, I am the vine, you, you are the branches. He who abides in me, and I in him, he it is that bears fruit, for apart from me, you can do nothing. You guys. We are called to the heights of holiness. These commandments we're gonna dive deeply into are going to be challenging. Not necessarily everyone, but they're going to be challenging. They're gonna challenge our complacency. They're gonna challenge what we're accustomed to. They're gonna challenge our preconceived ideas. They're even gonna challenge our will. Like, do I want this? Do I want holiness? That's gonna be a big question. In all of this, we need to be reminded that apart from Jesus, we can do none of this. That we absolutely need Jesus and his help and his power of his Holy Spirit in order to move forward. It says this. Ah, this is so important again, because this is not just about you becoming holier. It says, when we believe in Jesus Christ, partake of his mysteries and keep his commandments, the Savior Himself comes to love in us, His Father and His brethren. Our Father and our brethren. They realize this. This is so important when we say yes to the Lord in virtue. The Savior Himself comes to love in us, His Father and His brethren. Our Father and our brethren. And we can't do that on our own. We can't. We Absolutely. It's impossible. Which is one of the reasons why, if you want another highlightable verse or another Underlinable verse is 20:82. What God commands, He makes possible by his grace. What God commands, He makes possible by his grace. We are going to face a number of commandments over the next coming weeks. Some of them again, as I said this before, maybe many times, but I know I just said it like two minutes ago. Some of them, no problem. Got it, Lord. Dial it in. No big deal. Some of them, incredibly daunting. Some of them, I don't know how in the world I'm going to live this way yet. God will never command us to do something that we're unable to do. God will never ask of us anything. That's impossible. What God commands, He makes possible by his grace. This is one of those things to stitch on a pillow and sleep on it every night. What God commands, He makes possible by his grace. You do not have to do this alone. Not only can't you, we can't do it alone. You don't have to do it alone. Because God is going to meet us with his commands starting tomorrow. He already has for the last 271 days. But tomorrow he'll meet us with even more commands. Maybe they're reviews for us. Maybe they're new to us. But what he commands, he makes possible by his grace. So do not be afraid. Do not be afraid. Do not be afraid. Have courage. The Lord is with you. I'm praying for you. Please pray for me. My name is Father Mike. I cannot wait to see you tomorrow. God bless.