Michael Brooks
The phrase Catholics have nine commandments is often a point of confusion or misunderstanding, as it contrasts with the widely recognized Ten Commandments given to Moses in the Bible. This misconception arises because Catholics traditionally group the commandments differently from some Protestant denominations. Specifically, Catholics combine the prohibitions against coveting one's neighbor's wife and coveting one's neighbor's goods into a single commandment, resulting in a list of nine instead of ten. This difference in numbering does not imply that Catholics disregard any of the moral principles; rather, it reflects a variation in how the commandments are organized and interpreted within the Catholic tradition. Understanding this distinction highlights the importance of context and theological perspective in religious practices.
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What You'll Learn
- Theft Commandment: Catholics combine Do not steal and Do not covet into one, totaling nine
- Protestant vs. Catholic: Protestants list ten, while Catholics group two, resulting in nine
- Catechism Explanation: Catholic Catechism integrates coveting goods and spouse under one commandment
- Historical Context: Early Church Fathers grouped commandments differently, influencing Catholic tradition
- Scriptural Interpretation: Catholics follow Septuagint numbering, merging coveting verses into one
Theft Commandment: Catholics combine Do not steal and Do not covet into one, totaling nine
The perception that Catholics have nine commandments often stems from a difference in how the commandments are numbered and grouped compared to other Christian traditions, particularly Protestants. This variation arises from the Catholic Church's reliance on the ancient Old Testament text found in the Septuagint, a Greek translation of the Hebrew Bible, rather than the Hebrew Masoretic Text. In the Septuagint, the commandments are divided differently, leading to a distinct enumeration. Specifically, Catholics combine what Protestants list as two separate commandments—"Do not steal" and "Do not covet"—into a single commandment. This consolidation results in a total of nine commandments instead of ten, though the content and moral teachings remain the same.
The "Theft Commandment" in Catholic tradition, therefore, encompasses both the prohibition against stealing and the prohibition against coveting. This combined commandment reflects a holistic approach to addressing the root causes of theft, emphasizing not only the act of taking what is not yours but also the desires and intentions that lead to such actions. By linking stealing and coveting, the Catholic Church underscores the importance of purity of heart and the need to guard against greed and envy, which are often the precursors to theft. This integrated approach aligns with the Catholic emphasis on interior morality and the interconnectedness of thoughts, desires, and actions.
Protestants, on the other hand, typically follow the Hebrew Masoretic Text, which separates "Do not steal" (Exodus 20:15) and "Do not covet" (Exodus 20:17) into distinct commandments. This difference in numbering does not signify a disagreement over the content of the commandments but rather highlights the textual and interpretive traditions each group follows. The Catholic approach, rooted in the Septuagint, was also the version used by Jesus and the early Church, adding historical and theological weight to this tradition. Thus, the nine-commandment structure is not a reduction of moral teachings but a reflection of an ancient and respected textual tradition.
For Catholics, the combined "Theft Commandment" serves as a powerful reminder of the broader implications of sin and virtue. It encourages believers to examine not only their outward actions but also their inward dispositions. Stealing is not merely a violation of property rights but a symptom of deeper issues such as greed, envy, or disregard for others. Similarly, coveting is not just a harmless desire but a dangerous inclination that can lead to sin and harm relationships. By addressing both aspects together, the Catholic Church provides a comprehensive framework for moral living that extends beyond legalism to encompass the transformation of the heart.
In summary, the idea that Catholics have nine commandments arises from their unique grouping of the Decalogue, particularly the consolidation of "Do not steal" and "Do not covet" into a single commandment. This approach, based on the Septuagint, emphasizes the interconnectedness of actions and intentions, offering a holistic view of morality. Far from diminishing the commandments, this tradition enriches their application by focusing on both external behavior and internal virtue. Understanding this difference clarifies the theological and historical reasons behind the nine-commandment structure in Catholicism, dispelling misconceptions and highlighting the shared essence of Christian moral teaching.
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Protestant vs. Catholic: Protestants list ten, while Catholics group two, resulting in nine
The difference in the way Protestants and Catholics enumerate the Ten Commandments stems from their distinct interpretations of Scripture and traditions. Protestants typically follow the division found in Exodus 20 and Deuteronomy 5, which lists ten distinct commandments. This approach is straightforward and aligns closely with the original Hebrew text. In contrast, Catholics combine the first two commandments—those addressing the prohibition of worshipping other gods and the prohibition of graven images—into a single commandment. This grouping results in a list of nine commandments, a tradition rooted in the early Christian Church and the teachings of figures like Saint Augustine.
The Catholic tradition of combining the first two commandments is based on the idea that both prohibitions fundamentally address the worship of God alone. The first commandment forbids the worship of any deity other than the one true God, while the second prohibits the creation and worship of idols or images as substitutes for God. By merging these, Catholics emphasize the singular focus on God’s exclusivity in worship. This interpretation is also influenced by the Latin Vulgate Bible, which was widely used in the Western Church and reinforced this grouping.
Protestants, particularly those in the Reformed and Lutheran traditions, maintain the original ten-commandment structure to preserve the clarity and specificity of each divine instruction. They argue that each commandment addresses a unique aspect of human behavior and relationship with God, and separating them highlights their individual importance. For Protestants, this approach aligns with the principle of *sola scriptura*, relying solely on Scripture without additional traditions that might alter its direct meaning.
The historical context of this difference lies in the divergence between the Western (Roman Catholic) and Eastern (Orthodox) traditions, as well as the Protestant Reformation. While the Eastern Orthodox Church also follows a ten-commandment structure similar to Protestants, the Catholic Church’s nine-commandment tradition became a point of distinction. During the Reformation, Protestant reformers like John Calvin and Martin Luther criticized this grouping as an example of how the Catholic Church added to Scripture, though Catholics maintain it is a matter of interpretation and tradition, not contradiction.
In practical terms, this difference does not significantly alter the moral teachings of either tradition, as both Protestants and Catholics uphold the same core principles. However, it highlights the broader theological and historical differences between the two groups. For Protestants, the ten commandments are a direct reflection of Scripture’s authority, while for Catholics, the nine-commandment structure reflects the Church’s role in interpreting and preserving divine law. This distinction remains a fascinating example of how traditions shape religious practice and understanding.
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Catechism Explanation: Catholic Catechism integrates coveting goods and spouse under one commandment
The Catholic Catechism provides a unique perspective on the Ten Commandments by integrating the prohibitions against coveting a neighbor's goods and spouse into a single commandment. This approach is rooted in the Church's understanding of the original Hebrew text and the theological coherence of the commandments. In the traditional Protestant and Jewish enumerations, these two prohibitions are listed separately as the ninth and tenth commandments. However, the Catholic tradition combines them under the tenth commandment, which reads, "You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female slave, his ox or donkey, or anything that belongs to your neighbor" (Exodus 20:17). This integration reflects a deeper unity in the moral principles being addressed.
The Catechism explains that coveting, at its core, is a disordered desire for what belongs to another. Whether it is material possessions or another person’s spouse, coveting stems from a failure to recognize the inherent dignity and boundaries of one’s neighbor. By grouping these two aspects of coveting together, the Catholic Church emphasizes that both forms of desire violate the same fundamental principle of charity and respect for others. This approach aligns with the broader theme of the commandments, which are not merely legalistic rules but expressions of love for God and neighbor. The integration highlights the interconnectedness of moral life, where respect for property and respect for relationships are intertwined.
Theologically, this integration underscores the interior nature of sin. Jesus Himself teaches in the Sermon on the Mount that sin begins in the heart (Matthew 5:21-30). Coveting, whether of goods or a spouse, originates from an internal disposition of greed, lust, or envy. By addressing these desires as a single commandment, the Catechism emphasizes the need for interior conversion and the cultivation of virtues like contentment, gratitude, and chastity. This perspective shifts the focus from external actions to the transformation of the heart, which is central to Christian morality.
Practically, this approach simplifies the commandments without diminishing their moral force. Instead of viewing them as a checklist of dos and don’ts, the Catechism invites believers to see the commandments as a cohesive guide to living in right relationship with God and others. The integration of coveting goods and spouse under one commandment reflects the Catholic understanding of the Decalogue as a unified whole, rooted in the twofold commandment to love God and love neighbor (Matthew 22:37-39). This unity is further reinforced by the tradition of numbering the commandments, which differs from other Christian and Jewish traditions but remains faithful to the original intent of Scripture.
In summary, the Catholic Catechism’s integration of coveting goods and spouse under one commandment is a deliberate and theologically rich decision. It highlights the interconnectedness of moral principles, emphasizes the interior nature of sin, and simplifies the commandments while preserving their depth. This approach is not a reduction but an elevation, inviting believers to understand the commandments as a call to holistic virtue and love. It is this coherence and depth that explain why Catholics are often said to have "nine commandments" when, in reality, they are simply interpreting and numbering them in a way that reflects the unity of Scripture and tradition.
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Historical Context: Early Church Fathers grouped commandments differently, influencing Catholic tradition
The notion that Catholics observe nine commandments rather than ten stems from historical variations in how the Decalogue (the Ten Commandments) was divided and interpreted by early Christian leaders. This difference is not a rejection of Scripture but a reflection of the diverse ways the early Church Fathers sought to apply and teach the commandments to their communities. The grouping of the commandments was a matter of pedagogical and theological emphasis, influenced by the cultural and linguistic contexts of the time.
One of the earliest and most influential figures in this regard was Saint Augustine, who in his work *Questions on the Octateuch* (a series of books of the Old Testament), combined the first two commandments into one. Augustine's rationale was rooted in the idea that the first commandment, "You shall have no other gods before me," and the second, "You shall not make for yourself an idol," both address the fundamental issue of worship and the exclusivity of God. By merging these, Augustine emphasized the primacy of loving God above all else, a theme central to his theology. This grouping was not unique to Augustine but was part of a broader tradition among early Christian theologians who sought to simplify and clarify the commandments for their congregations.
Another significant figure was Saint John Chrysostom, whose homilies on the commandments often reflected a similar consolidation. Chrysostom's approach was pastoral, aiming to make the commandments more accessible to his largely Greek-speaking audience in Antioch. He frequently combined the commandments that dealt with external actions (such as murder, theft, and adultery) into broader categories, focusing on the internal dispositions of the heart that lead to sin. This method of teaching was not about reducing the number of commandments but about highlighting their interconnectedness and the unity of moral law.
The influence of these early Church Fathers on Catholic tradition cannot be overstated. Their interpretations were not arbitrary but were grounded in a deep understanding of Scripture and a commitment to the spiritual formation of their flocks. The nine-commandment tradition, as it developed, was a reflection of this pedagogical approach, which prioritized clarity and application over rigid adherence to a specific numbering system. This tradition was further solidified in various liturgical and catechetical practices, such as the use of catechisms and homilies that followed these groupings.
By the Middle Ages, the nine-commandment tradition had become a well-established part of Catholic teaching, particularly in the Latin Church. It was not a matter of dissent from the Hebrew Bible or the Protestant tradition but a continuation of the early Church's interpretive freedom. The Catholic Church has always affirmed the integrity of the Ten Commandments as revealed in Scripture, but the way they were grouped and taught was seen as a matter of pastoral discretion. This historical context underscores the richness and diversity of Christian tradition, where theological insights from the early Church continue to shape contemporary understanding and practice.
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Scriptural Interpretation: Catholics follow Septuagint numbering, merging coveting verses into one
The notion that Catholics follow "nine commandments" stems from a difference in scriptural interpretation and numbering, specifically regarding the coveting verses. This misunderstanding arises from the Catholic Church's use of the Septuagint, a Greek translation of the Hebrew Bible, which predates the Protestant Reformation and has been traditionally used in the Christian East and West. The Septuagint combines what many Protestant traditions separate into two distinct commandments: "You shall not covet your neighbor's house" and "You shall not covet your neighbor's wife, or his male or female slave, or his ox, or his donkey, or anything that belongs to your neighbor" (Exodus 20:17). In the Septuagint, these are treated as a single commandment, resulting in a total of nine commandments instead of ten when following this numbering system.
The Catholic Church adheres to this ancient tradition, viewing the coveting verses as a unified prohibition against desiring what belongs to another. This interpretation is not a deliberate reduction of the commandments but a reflection of the textual tradition preserved in the Septuagint. The Hebrew Bible, which Protestants often use, separates these verses, leading to the familiar ten-commandment structure. Thus, the difference is not doctrinal but textual and historical, rooted in the choice of scriptural source.
Scripturally, the Septuagint holds significant authority in Christian tradition, as it was the version of the Old Testament most widely used by the early Church and quoted extensively by the New Testament writers. For Catholics, this continuity with the early Church and its practices is essential. The merging of the coveting verses into one commandment aligns with the Septuagint's structure and emphasizes the underlying principle: the sin of coveting is a single moral failing, regardless of the object of desire.
This interpretation also highlights the Catholic approach to Scripture, which values tradition and historical context. While Protestant traditions often prioritize the Hebrew text and its numbering, Catholics maintain the Septuagint's framework, which has been part of their liturgical and theological heritage for centuries. This does not diminish the moral or theological weight of the commandments but reflects a different, equally valid way of organizing and understanding them.
In summary, the idea that Catholics follow "nine commandments" is a result of their adherence to the Septuagint's numbering system, which merges the coveting verses into a single commandment. This practice is deeply rooted in historical and scriptural tradition, emphasizing unity in the prohibition against coveting. It is not a reduction of moral law but a reflection of the Catholic Church's commitment to the textual and interpretive traditions of the early Christian community. Understanding this difference clarifies that the variation in numbering is a matter of scriptural interpretation, not a divergence in doctrine.
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Frequently asked questions
This is a misconception. Catholics follow the Ten Commandments, just like many other Christian denominations. The confusion may arise from how Catholics group the commandments, combining the first two into one.
Catholics traditionally follow the division used in the Catechism of the Catholic Church, which combines the first two commandments (prohibiting false gods and idolatry) into a single commandment, resulting in a list of nine statements.
No, Catholics do not ignore any commandments. The content of the Ten Commandments remains the same; they are simply grouped differently in Catholic tradition compared to some Protestant denominations.
The Catholic Church combines the first two commandments because they both address the worship of God alone, emphasizing the unity of faith and the rejection of idolatry in a single statement.
No, the grouping of the Ten Commandments varies among Christian denominations. Protestants often follow the division found in Exodus 20, while Catholics and some other traditions use a different arrangement based on Deuteronomy 5.
