April 2026 – Catechism Lesson on the Seventh Commandment

First, the negative part, stealing is forbidden. Thou shalt not steal. It is to be observed that by the word steal is understood not only the taking away of anything from its rightful owner privately and without his consent, but also the possession of that which belongs to another contrary to his will, although not without the knowledge of the true owner. Theft and robbery are forbidden, but though robbery is a greater sin than theft, inasmuch as it not only deprives another of his property but also offers violence and insult to him, it cannot be a matter of surprise that the divine prohibition is expressed under the milder word steal instead of rob.

There was good reason for this, since theft is more general and of wider extent than robbery, a crime which only those can commit who are superior to their neighbor in brute force and power. Furthermore, it is obvious that when lesser crimes are forbidden, greater enormities of the same sort are also prohibited.

There are various names given to stealing. The unjust possession and use of what belongs to another are expressed by different names according to the diversity of the objects taken without the consent and knowledge of the owner. To take private property from a private individual is called theft. To take from the public is called peculation. To steal anything sacred is called sacrilege, a most enormous and sinful crime, that what piety and wisdom have set aside for the necessary expenses of divine worship, for the support of the ministers of the Church and the use of the poor, is employed in satisfying individual avarice and disordered passions.

The desire to steal is also forbidden. Besides actual theft, that is the outward commission, the will and desire are also forbidden by the law of God. The law is spiritual and concerns the soul, the source of our thoughts and designs. From the heart, says our Lord in the Gospel of Matthew, come forth evil thoughts, murders, adulteries, fornications, thefts, and false testimonies.

Let us consider the gravity of this sin of stealing. The grievousness of the sin of theft is sufficiently seen by the light of natural reason alone, for it is a violation of justice which gives to every man his own. The distribution and allotment of property fixed from the beginning by the law of nations and confirmed by human and divine laws must be considered inviolable, and each one must be allowed secure possession of what justly belongs to him, unless we wish the overthrow of human society.

Hence, these words of the Apostle, neither thieves nor covetous nor drunkards nor revilers nor extortioners shall possess the kingdom of God. The long train of evils which this sin entails is a proof at once of its harmfulness and its enormity. It gives rise to hasty and rash judgments, engenders hatred, originates enmities, and sometimes subjects the innocent to cruel condemnation.

What shall we say of the necessity imposed by God of making satisfaction for injury done without restitution? Saint Augustine says this sin is not forgiven unless restitution is made.

Now the chief kinds of stealing. There are many kinds of stealing, but since the others can be reduced to theft and robbery, it will be sufficient to speak of these two.

There are various forms of theft. They are guilty of theft who buy stolen goods or retain the property of others, whether found, seized, or taken. If you have found another’s property and not restored it, says Saint Augustine, you have stolen it. If the true owner cannot be discovered, whatever is found should be given to the poor.

Those who, in buying or selling, resort to fraud and lying involve themselves in the same guilt of this sin. The Lord will avenge their deceit. Those who sell bad or adulterated goods as real and genuine, or who defraud purchasers by weight, measure, number, or rule, are guilty of a kind of theft.

It is written in the book of Deuteronomy, thou shalt not have diverse weights in thy bag. Do not do any unjust thing, says Leviticus, in judgment, in rule, in weight, or in measure. Let the balance be just and the weights equal, the measure just and the standard equal. Elsewhere, it is written, diverse weights are an abomination before the Lord, and a deceitful balance is not good.

It is also outright theft when workers demand full wages from those to whom they have not given just and due labor. Likewise, dishonest servants and workers are no better than thieves. Those who obtain money under the pretense of poverty or by deceitful words may also be said to steal, and their guilt is aggravated since they add falsehood to theft.

Persons charged with offices of public or private trust who neglect or poorly perform their duties while receiving the salary of such offices are also to be reckoned among thieves.

There are also various forms of robbery. Robbery is more serious than theft. Those who do not pay the laborer his wages are guilty of robbery and are exhorted to repentance by Saint James in his letter, go to now, you rich men, weep and howl for your miseries that shall come upon you. He adds the reason for their repentance, behold the wages of the laborers who have reaped down your fields, which have been kept back by fraud, cry out, and the cries of them have entered into the ears of the Lord.

This kind of robbery is strongly condemned in Holy Scripture, especially in the books of Leviticus, Deuteronomy, the prophet Malachi, and the book of Tobias. Among those who are guilty of robbery are also included persons who do not pay, or who divert to other uses, or appropriate to themselves, customs, taxes, tithes, and similar revenues owed to the Church or to civil authorities.

To this class also belong usurers, the most cruel and relentless of extortioners, who by their exorbitant rates of interest plunder and destroy the poor. Whatever is received above the capital and principal, whether money or anything else that can be valued in money, is considered usury. For it is written in the book of Ezekiel, he has not lent upon usury nor taken increase. And in the Gospel of Luke, our Lord says, “Lend, hoping for nothing thereby”.

Even among pagans, usury was always considered a most grievous and odious crime. Hence, the question, what is usury, was answered, what is murder. Indeed, he who lends at usury sells the same thing twice, or sells that which has no real existence.

Corrupt judges whose decisions are influenced by money or other bribes and who decide against the just claims of the poor and needy also commit robbery. Those who defraud their creditors, who deny their just debts, and those who purchase goods on their own or another’s credit with a promise to pay at a certain time but do not keep their word without serious reason are also guilty of robbery. Their guilt is aggravated because, as a consequence of their lack of honesty and punctuality, prices are raised to the greater injury of the public.

What shall be said of those who exact with rigor what they lend to the poor, even when the poor are unable to repay, and who, disregarding God’s law, take as security even the necessary clothing of unfortunate debtors? For God says, if you take your neighbor’s garment in pledge, you shall return it to him before sunset, for it is the only covering he has for his body and his only protection for sleep. If he cries to me, I will hear him, for I am compassionate.

Such harsh exaction is rightly called rapacity and therefore robbery. Among those whom the Holy Fathers of the Church condemn as guilty of robbery are also persons who, in times of scarcity, hoard their goods, thereby making supplies scarce and more expensive. This applies to all necessities of life.

So now we consider the positive part of this commandment, restitution.

Who is bound to restitution? Since the obligation of making restitution to the injured party binds not only the person who commits theft but also all who cooperate in the sin, it is necessary to speak about those who are bound to make restitution.

The first class consists of those who order others to steal. They are not only authors and accomplices of theft but also among the most guilty. Another class includes those who, though unable to command, persuade, or encourage others to commit theft. These are equal in guilt because they share the same intention.

A third class consists of those who consent to theft committed by others. The fourth includes those who are accomplices and who profit from theft, though such profit cannot truly be called gain, since it leads to eternal punishment unless they repent.

The fifth class includes those who have the power to prevent theft but instead allow and approve it. The sixth class consists of those who know that theft has been committed and when it was committed, yet say nothing and pretend ignorance.

The final class includes all who assist in the commission of theft, who guard, defend, receive, or harbor thieves. All these are bound to make restitution to those from whom anything has been stolen and should be earnestly urged to fulfill this duty.

Nor are those who approve or command theft free from guilt.

Let us now consider almsgiving. This commandment also implies an obligation to sympathize with the poor and needy and to relieve their difficulties through acts of charity and generosity. The faithful must assist those who depend on charity and recognize the importance of giving alms sincerely and practically.

They should be reminded that on the last day, God will condemn those who neglect this duty and will welcome into His kingdom those who show mercy to the poor. These words have already been spoken by Christ the Lord, come, you blessed of my Father, inherit the kingdom prepared for you, and to the others, depart from me, you cursed, into everlasting fire.

There are different ways of giving alms. Those who are unable to give may at least lend to the poor what is needed to sustain life, according to the command of Christ, lend, hoping for nothing thereby.

If one cannot give directly, it is still an act of Christian charity to work diligently in order to provide assistance to the poor. The Apostle encourages this by his own example. Writing to the Thessalonians, he says that they should work quietly and attend to their own tasks. Writing to the Ephesians, Saint Paul says, “Let him who stole steal no more, but rather let him labor, working with his own hands what is good, so that he may have something to share with those in need.

Now we consider the sanction of this commandment. The prophet Amos declares, “Hear this, you who oppress the poor and crush the needy, saying, when will the new moon be over so that we may sell our goods, and the Sabbath so that we may trade, diminishing the measure and increasing the price and using dishonest scales. Many similar warnings are found throughout Holy Scripture.

There is also the reward for observing this commandment, the abundant blessings that God promises both in this life and in the next to those who are generous and just.

Now consider the false excuses. Some thieves claim they are not guilty because they steal from the rich, who they think do not suffer or even notice the loss. Such an excuse is both weak and harmful.

Others excuse themselves by habit, saying they are accustomed to stealing and cannot easily stop. To them, the Apostle says, let him who stole steal no more. They should remember that if they do not repent, they risk eternal punishment.

Others claim opportunity as an excuse, saying that the chance presented itself. But this must be rejected, since we are bound to resist every evil inclination. If we follow every impulse, there would be no limit to wrongdoing.

Some justify theft as revenge, claiming they were first wronged. But no one is permitted to return evil for evil, nor to act as judge in his own cause, nor to punish one person for the wrongdoing of another.

Others excuse theft because of financial difficulty, claiming they are burdened with debt. But no debt is greater than what we ask forgiveness for in the Lord’s Prayer. It is better to suffer earthly loss than to incur greater guilt before God. One should seek God’s mercy through repentance rather than commit further sin.

Now we return to the important matter of restitution. Anyone who has taken or damaged another’s property is strictly obliged to restore it or make compensation.

The thief is not required to return the property personally and may do so through another or in a discreet manner. It has been said that it is not wise to allow a thief to retain what was stolen, lest he think theft a minor offense.

If the rightful owner is known, restitution must be made to him or to his heirs. If no heirs exist, it should be given to the poor or to charitable works. If the thief cannot restore everything, he must restore as much as possible. If unable to do so immediately, he must sincerely intend and strive to do so when able.

If he cannot restore anything, he should at least pray for the person he has wronged.

Anyone who unknowingly possesses stolen goods must return them as soon as he becomes aware of their origin. If he did not know, he was a just possessor, but once he knows, he becomes an unjust possessor.

In the first case, both the item and any benefit gained from it must be restored. In the second case, any loss suffered by the rightful owner must also be compensated.

It is advisable to consult a confessor and follow his guidance, since he acts in the place of the Lord in the Sacrament of Confession.

Anyone who refuses to return stolen goods or make restitution will not receive forgiveness from God or absolution. As the prophet Ezekiel says, he who does not restore what he has taken shall not be saved.

In the Gospel, Zacchaeus was called a son of Abraham only after he resolved to make full restitution. As long as a person refuses to repair the wrong done, even sincere prayers and penance will not obtain forgiveness.

Saint Augustine teaches that one who refuses restitution does not truly repent. Therefore, without restitution, there is no true forgiveness.

Let us therefore observe with reverence the seventh commandment of God, thou shalt not steal.

Bishop Schneider: No, it is sufficient that the penitent is first repentant of his crime or robbery and makes known to the priest that he has the sincere intention to make reparation as soon as possible and as far as he is able. He must do restitution and declare his will to do so. If he is lying to the priest, then the absolution is invalid. He must have a sincere intention.

Christopher Wendt: Thank you, Your Excellency. I have a few more quick questions. In fact, is there a certain numeric amount, for example, in US dollars, where one moves from a venial theft, like stealing a candy bar from a store, which is still a bad thing to do, to a more serious matter? Do priests have a kind of amount in mind where it becomes grave?

Bishop Schneider: We do not have fixed amounts in confession. But it is common sense that when someone has stolen a large sum, for example, ten thousand dollars, the priest must give a more serious penance. It is a grave matter, and the motivations must also be examined. When a poor person has stolen a small amount of money to buy bread, it is a different situation and has a different weight before God and for the priest in giving a penance. Of course, stealing is always unjust, but the circumstances must be considered.