"Do not swear at all": A History of Interpretation: January 2022

28 January 2022

Robert Bellarmine, Dottrina Christiana [Catechisms], The Second Commandment

Shorter Catechism (Dottrina Cristiana breve da impararsi a mente) written for students in 1597, larger Catechism (Dichiarazione più copiosa della dottrina Cristiana) written for teachers in 1598.

Shorter Catechism, The Second Commandment

Source: Robert Bellarmine. A Shorte Catechisme. Trans: Georgius Mayr. Augsberg, 1614. Revised for Bellarmine Forum. Available @ Of the Commandments of God - The Bellarmine Forum

II. Second Commandment

Thou shalt not take the name of God in vain

Student: Declare the second [Commandment].

Teacher: The Second commandment forbids blasphemies, which are most grievous sins; false or not necessary oaths; breaking of vows; and all other dishonor that is done to God with words.

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Longer Catechism, The Second Commandment

Source: Robert Bellarmine, “Doctrina Christiana: The Timeless Catechism of St. Robert Bellarmine”, p. 102-110. Trans.: Ryan Grant. Mediatrix Press, 2016

EXPLANATION OF THE SECOND COMMANDMENT

S. Let us proceed now to the Second Commandment. What is meant by "Thou shall not take the name of the Lord thy God in vain"?

T. This Commandment treats on the honor and dishonoring of God that is done by words. It is commanded to honor Him and forbidden to dishonor Him. For that reason, this Commandment can be divided into four ways that God is honored by words and four that He is dishonored by them. Firstly, God is honored by words when we pronounce His name affected by charity, but He is dishonored when we take it in vain. Secondly, we honor Him by swearing oaths, and dishonor Him by perjury. Thirdly, we honor Him when taking vows and dishonor Him by violating them. Fourthly and lastly, we honor Him with invocation and praise but dishonor Him by blasphemy and cursing.

S. Explain the first part to me.

T. One use the name of God, the Blessed Virgin and the Saints by speaking simply and do so well or wickedly. For those who more intensely love God frequently remember God and speak about Him; they do this from great devotion and affection, just as it is done in the Epistles of St. Paul, wherein, as often as the name of Our Lord Jesus Christ is read, we know that St. Paul bore great devotion and affection in heart in which he divulged it in speech. On the other hand, there are others who, from a wicked custom, when they are either angry or joke rashly advance the name of God, or of some saint, and in fact nothing else comes into their mind. These certainly act wickedly because in a certain measure they tread the most Holy Name of God underfoot. As an example, even though I will not declare all things by an example, those who do such things are the same as if someone having an exceedingly precious garment should carelessly use it too much namely in every time and place.

S. Now explain the object of the second part, which treats on oaths.

T. To swear an oath is nothing other than to invoke God as a witness to the truth; to do this well three things must be present, obviously the truth, but also justice and judgment, in the same way that God Himself taught us through the mouth of Jeremiah. And just as by swearing an oath under due circumstances God is honored, so on the other hand, He is exceedingly dishonored if someone were to swear an oath without truth, justice or judgment. One who does this, signifies that God is either not conscious of his affairs or certainly makes him the patron of a lie or iniquity.

S. Tell me more in particular, what is it to swear with the truth?

T. For one to swear with the truth it is necessary that he assert nothing under oath other than what he knows for certain to be true; nor can anyone affirm with an oath something to be true which they know is false or that they certainly do not know is true. They do the same that promise something with an oath but do not think to carry it out.

S. What does it mean to swear with justice?

T. It is simply to promise under oath to do something which is just and right. And therefore, those who swear themselves to avenge injuries inflicted on themselves or to do something that displeases God gravely sin; nor must it stand or be thought that by such promises one obliges himself to these things in another manner, since no one is obliged to do evil, since the Divine Laws constrain us to not do nothing against them.

S. What does it mean to swear with judgment?

T. It is merely to swear with prudence and maturity by considering whether something is unsuitable to invoke God as a witness, unless it is for necessary affairs of great importance, and to do that with great fear and reverence. For this reason they sin who blurt out oaths in some trivial affair or in comedy and jokes. They also incur perjury who have a bad habit of frequently swearing, because it is one of the greatest sins that one can commit. For this reason, both Christ in the Gospel and St. James absolutely forbid us to swear without necessity. The saints assign this reason, that swearing an oath should be a remedy for the weakness of human trust, in as much as men may believe each other with great difficulty; for that reason it must be used like a medicine which is usually taken as rarely as possible.

S. Explain to me the third part of this Commandment, which is on Vows.

T. A vow is a promise made to God in some good matter and for the sake of the Divine Majesty. Here three things must be considered. The first is that a vow is a promise, for that reason it is not sufficient to ratify a vow for it to only have been proposed, much less desired, but it is necessary that an express promise be made by word or at least in heart. The second is that this vow is made to God, Whom vows most properly consider. Therefore, when a vow is made to the Blessed Virgin or to another saint, it must be understood that the vow was principally made to God, but to the honor of the Blessed Virgin or the saints, in whom God dwells in a peculiar and by far more excellent manner than in the rest of His creatures. This is why when a vow is made to some saint, it is nothing other than a promise made to God in memory of that saint which must be honored by some sacrifice honoring God Himself in the saint. The third is that a vow cannot he made about just anything, rather about some good and for the sake of God, such as virginity, voluntary poverty, and things of this sort. For that reason one who vows a sin, or some work that does not pertain to the worship of God, or even something good which might be an impediment to a greater good, insofar as he would not do something for the sake of the Divine Majesty thus dishonors God and offends against this Second Commandment. Just the same one would also gravely infringe upon this commandment if he were to make a vow that he does not fulfil as quickly as possible. Because God commands in Scripture that one who begins a vow should not only fulfil it but also do it without delay.

S. Explain the last part to me, which treats on the praise of God and also blasphemy.

T. In this last part of the Commandment, God commands us not to blaspheme His Holy Name, but rather to praise and bless it. And firstly, in as much as it attains to praise there is no difficulty, seeing that it is manifest that every good proceeds from God and all His works are full of wisdom, justice and mercy; it is reasonable in the first place that in all things, He should be praised and blessed. In as much as it considers blasphemy, you should know that it is nothing other than an injury inflicted upon God by words, either directly or against the saints, and there are six kinds of blasphemy. The first is when something is attributed to God that is not suited to Him; for example, that he has horns or similar inept things. Second, when something suited to God is denied to Him, such as power, wisdom, justice or any other of His attributes, so that if someone were to say that God cannot do this or that, or cannot see, or is not just. The third, is when something that is proper to God is attributed to some creature. Some men do this when they say the devil is prescient of future things or performs true miracles. The fourth, is when someone curses God, His Mother, or the other saints. The fifth, is when someone names some limb of Christ or the saints to inflict injury upon them, just as if they were ignominious things to them, even as these acts are to us. The sixth, is when something pertaining to Christ or the saints themselves is mocked; some do this when they swear by the beard of Christ or St. Peter or something like it, which are all assailed by the hatred of demons and the perversity of men.

S. I ask you to tell me how grave a sin is blasphemy?

T. It is so grave that it is nearly the gravest of all. This can be gathered from the punishment constituted for blasphemies. In the Old Testament, God commanded blasphemers to be stoned on the spot by the whole people, and civil laws punish blasphemers with death. St. Gregory relates about a five year-old boy that had learned to blaspheme; he was not corrected by his father and expired in the lap of his father, and his soul was visibly brought down to hell by demons that had appeared. This is not read about any other sin. For that reason we must very assiduously beware lest we so gravely offend the Divine Majesty. It is not difficult to abstain from this sin, since no usefulness or utility is obtained from it, as is the case with certain other sins. Rather, only damnation comes from it. Although one must never sin no matter what advantage or delight one could ultimately obtain from it.

22 January 2022

A Catechism of Christian Doctrine [Baltimore Catechism No. 2, 1885], The Second Commandment

The Baltimore Catechism was the standard Catholic school text in the USA from 1885 to the late 1960. See below for order of Baltimore Catechism Versions. All subsequent version very similar to original edition with regards to the second commandment.

No.2: Written by Fr. Januarius De Concilio prepared and enjoined by order of the Third Council of Baltimore (1884). Published April 1885. Second Commandment [Q345-352]
No.1: Abridged and reordered No.2 by Bishop John Lancaster Spalding in September 1885. Second Commandment [Q345-347,350-352]
No.4 Expanded No.2 with more questions and explanatory notes by Thomas Kinkead in 1891. Second Commandment [Q345-352]
No.3 Both an abridgment of Catechism no. 4 and an expansion of Catechism no. 2 by Thomas Kinkead in 1901 [Q1217-1241]

Source: A Catechism of Christian Doctrine, Prepared and Enjoined by Order of the Third Council of Baltimore [Baltimore Catechism No. 2, 1885]

The Second Commandment

345. Q. What is the second Commandment? A. The second Commandment is: Thou shalt not take the name of the Lord thy God in vain.

346. Q. What are we commanded by the second Commandment? A. We are commanded by the second Commandment to speak with reverence of God and of the saints, and of all holy things, and to keep our lawful oaths and vows.

347. Q. What is an oath? A. An oath is the calling upon God to witness the truth of what we say.

348. Q. When may we take an oath? A. We may take an oath when it is ordered by lawful authority or required for God's honor or for our own or our neighbor's good.

349. Q. What is necessary to make an oath lawful? A. To make an oath lawful it is necessary that what we swear to, be true, and that there be a sufficient cause for taking an oath.

350. Q. What is a vow? A. A vow is a deliberate promise made to God to do something that is pleasing to Him.

351. Q. Is it a sin not to fulfill our vows? A. Not to fulfill our vows is a sin, mortal or venial, according to the nature of the vow and the intention we had in making it.

352. Q. What is forbidden by the second Commandment? A. The second Commandment forbids all false, rash, unjust, and unnecessary oaths, blasphemy, cursing, and profane words.

15 January 2022

Ecumenical Patriarch Bartholomew I, On Oaths

An interview with Ecumenical Patriarch Bartholomew by the Journalistic Team of the School of Bakogiannis in Larissa, Greece, on November 30, 2014.

Text Source: https://web.archive.org/web/20151219063517/http://ekpmpakogianni.gr/?p=3404

Translation Source: https://web.archive.org/web/20150326052759/http://www.johnsanidopoulos.com/2015/01/interview-with-patriarch-bartholomew-on.html

Greek Text

English Translation

Ποια η γνώμη Σας σχετικά με το ζήτημα του πολιτικού όρκου του εκάστοτε αιρετού άρχοντα;

Λαμβανομένου ύπ’ όψη ότι ο όρκος απαγορεύεται από τον Κύριο στο Ευαγγέλιο, κατ’ αρχήν δε μπορούμε να υποστηρίξουμε την ανάγκη χρήσεως θρησκευτικού όρκου από τους κρατικούς λειτουργούς, ούτε καν του δικονομικού από τους πιστούς στα Δικαστήρια. Όπου υφίσταται σήμερα θρησκευτικός «όρκος» η Εκκλησία απλώς τον ανέχεται κατ’ άκραν οικονομίαν. Δεν είναι κατ’ ευδοκίαν της, άλλα κατά άκρα συγκατάβαση. Για τον πιστό ισχύει πάντα το «Ἐγώ δέ λέγω ὑμῖν μή ὁμόσαι ὅλως» (Ματθ. 5, 34).

What is your opinion on the issue of political oaths for each person elected?

Taking into view that the oath is forbidden by the Lord in the Gospel, in principle we cannot support the need for using a religious oath by government officials or even as a procedural by the faithful in the Courts. Where religious "vows" in the Church exist today they are merely tolerated with extreme oikonomia. It is not in its good pleasure, but a condescension for others. For the believer the "I say to you, do not swear an oath at all" (Matt. 5:34) always applies.

Pope Francis I – On Mt. 5:33-37– 12 February 2017

Pope Francis I – On Mt. 5:33-37– 12 February 2017

Source: https://w2.vatican.va/content/francesco/en/angelus/2017/documents/papa-francesco_angelus_20170212.html

Jesus then tells his disciples not to swear, as swearing is a sign of the insecurity and duplicity with which human relationships unfold. God’s authority is exploited so as to guarantee our human narrative. Instead, we are called to establish among ourselves, in our families and in our communities, a climate of clarity and mutual trust, so that we can be considered sincere without resorting to greater tactics in order to be believed. Mistrust and mutual suspicion always threaten peace! –

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Gesù, poi, dice ai suoi discepoli di non giurare, in quanto il giuramento è segno dell’insicurezza e della doppiezza con cui si svolgono le relazioni umane. Si strumentalizza l’autorità di Dio per dare garanzia alle nostre vicende umane. Piuttosto siamo chiamati ad instaurare tra di noi, nelle nostre famiglie e nelle nostre comunità un clima di limpidezza e di fiducia reciproca, così che possiamo essere ritenuti sinceri senza ricorrere a interventi superiori per essere creduti. La diffidenza e il sospetto reciproco minacciano sempre la serenità!

1983 CODE OF CANON LAW [CIC Can. 1191 – 1204]

Promulgated by Pope John Paul II in 1983.

Source: CIC Can. 1191 – 1204

A VOW AND AN OATH

CHAPTER I.

A VOW

Can. 1191 §1. A vow, that is, a deliberate and free promise made to God about a possible and better good, must be fulfilled by reason of the virtue of religion.

§2. Unless they are prohibited by law, all who possess suitable use of reason are capable of making a vow.

§3. A vow made out of grave and unjust fear or malice is null by the law itself.

Can. 1192 §1. A vow is public if a legitimate superior accepts it in the name of the Church; otherwise, it is private.

§2. A vow is solemn if the Church has recognized it as such; otherwise, it is simple.

§3. A vow is personal if the person making the vow promises an action; real if the person making the vow promises some thing; mixed if it shares the nature of a personal and a real vow.

Can. 1193 By its nature a vow obliges only the person who makes it.

Can. 1194 A vow ceases by the lapse of the time designated to fulfill the obligation, by a substantial change of the matter promised, by the absence of a condition on which the vow depends, by the absence of the purpose of the vow, by dispensation, or by commutation

Can. 1195 The person who has power over the matter of the vow can suspend the obligation of the vow for as long a time as the fulfillment of the vow brings disadvantage to that person.

Can. 1196 In addition to the Roman Pontiff, the following can dispense from private vows for a just cause provided that a dispensation does not injure a right acquired by others:

1/ the local ordinary and the pastor with regard to all their subjects and even travelers;

2/ the superior of a religious institute or society of apostolic life if it is clerical and of pontifical right with regard to members, novices, and persons who live day and night in a house of the institute or society;

3/ those to whom the Apostolic See or the local ordinary has delegated the power of dispensing.

Can. 1197 The person who makes a private vow can commute the work promised by the vow into a better or equal good; however, one who has the power of dispensing according to the norm of can. 1196 can commute it into a lesser good.

Can. 1198 Vows made before religious profession are suspended while the person who made the vow remains in the religious institute.

CHAPTER II.

AN OATH

Can. 1199 §1. An oath, that is, the invocation of the divine name in witness to the truth, cannot be taken unless in truth, in judgment, and in justice.

§2. An oath which the canons require or permit cannot be taken validly through a proxy.

Can. 1200 §1. A person who freely swears to do something is bound by a special obligation of religion to fulfill what he or she aYrmed by oath.

§2. An oath extorted by malice, force, or grave fear is null by the law itself.

Can. 1201 §1. A promissory oath follows the nature and conditions of the act to which it is attached.

§2. If an oath is added to an act which directly tends toward the harm of others or toward the disadvantage of the public good or of eternal salvation, then the act is not reinforced by the oath.

Can. 1202 The obligation arising from a promissory oath ceases:

1/ if it is remitted by the person for whose benefit the oath was made;

2/ if the matter sworn to is substantially changed or if, after the circumstances have changed, it becomes either evil or entirely indif-ferent or, finally, impedes a greater good;

3/ if the purpose or a condition under which the oath may have been taken ceases;

4/ by dispensation or commutation, according to the norm of can. 1203.

Can. 1203 Those who can suspend, dispense, or commute a vow have the same power in the same manner over a promissory oath; but if the dispensation from the oath tends to the disadvantage of others who refuse to remit the obligation of the oath, only the Apostolic See can dispense the oath.

Can. 1204 An oath must be interpreted strictly according to the law and according to the intention of the person taking the oath or, if that person acts out of malice, according to the intention of the person to whom the oath is made.

14 January 2022

The Catechism of the Catholic Church (1992), The Second Commandment [CCC 2142 – 2167]

Catechism promulgated by Pope John Paul II in 1992.

Source: CCC 2142 – 2167

The Second Commandment

You shall not take the name of the Lord your God in vain.⁷²

You have heard that it was said to the men of old, "You shall not swear falsely….” But I say to you, Do not swear at all.⁷³

I. The Name of the Lord is Holy

2142 The second commandment prescribes respect for the Lord's name. Like the first commandment, it belongs to the virtue of religion and more particularly it governs our use of speech in sacred matters.

2143 Among all the words of Revelation, there is one which is unique: the revealed name of God. God confides his name to those who believe in him; he reveals himself to them in his personal mystery. the gift of a name belongs to the order of trust and intimacy. "The Lord's name is holy." For this reason man must not abuse it. He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it.⁷⁴

2144 Respect for his name is an expression of the respect owed to the mystery of God himself and to the whole sacred reality it evokes. the sense of the sacred is part of the virtue of religion:

Are these feelings of fear and awe Christian feelings or not? . . . I say this, then, which I think no one can reasonably dispute. They are the class of feelings we should have - yes, have to an intense degree - if we literally had the sight of Almighty God; therefore they are the class of feelings which we shall have, if we realize His presence. In proportion as we believe that He is present, we shall have them; and not to have them, is not to realize, not to believe that He is present.⁷⁵

2145 The faithful should bear witness to the Lord's name by confessing the faith without giving way to fear.⁷⁶ Preaching and catechizing should be permeated with adoration and respect for the name of our Lord Jesus Christ.

2146 The second commandment forbids the abuse of God's name, i.e., every improper use of the names of God, Jesus Christ, but also of the Virgin Mary and all the saints.

2147 Promises made to others in God's name engage the divine honor, fidelity, truthfulness, and authority. They must be respected in justice. To be unfaithful to them is to misuse God's name and in some way to make God out to be a liar.⁷⁷

2148 Blasphemy is directly opposed to the second commandment. It consists in uttering against God - inwardly or outwardly - words of hatred, reproach, or defiance; in speaking ill of God; in failing in respect toward him in one's speech; in misusing God's name. St. James condemns those "who blaspheme that honorable name [of Jesus] by which you are called."⁷⁸ The prohibition of blasphemy extends to language against Christ's Church, the saints, and sacred things. It is also blasphemous to make use of God's name to cover up criminal practices, to reduce peoples to servitude, to torture persons or put them to death. the misuse of God's name to commit a crime can provoke others to repudiate religion.

Blasphemy is contrary to the respect due God and his holy name. It is in itself a grave sin.⁷⁹

2149 Oaths which misuse God's name, though without the intention of blasphemy, show lack of respect for the Lord. the second commandment also forbids magical use of the divine name.

[God's] name is great when spoken with respect for the greatness of his majesty. God's name is holy when said with veneration and fear of offending him.⁸⁰

II. Taking the Name of the Lord in Vain

2150 The second commandment forbids false oaths. Taking an oath or swearing is to take God as witness to what one affirms. It is to invoke the divine truthfulness as a pledge of one's own truthfulness. An oath engages the Lord's name. "You shall fear the LORD your God; you shall serve him, and swear by his name."⁸¹

2151 Rejection of false oaths is a duty toward God. As Creator and Lord, God is the norm of all truth. Human speech is either in accord with or in opposition to God who is Truth itself. When it is truthful and legitimate, an oath highlights the relationship of human speech with God's truth. A false oath calls on God to be witness to a lie.

2152 A person commits perjury when he makes a promise under oath with no intention of keeping it, or when after promising on oath he does not keep it. Perjury is a grave lack of respect for the Lord of all speech. Pledging oneself by oath to commit an evil deed is contrary to the holiness of the divine name.

2153 In the Sermon on the Mount, Jesus explained the second commandment: "You have heard that it was said to the men of old, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.' But I say to you, Do not swear at all.... Let what you say be simply 'Yes' or 'No'; anything more than this comes from the evil one."⁸² Jesus teaches that every oath involves a reference to God and that God's presence and his truth must be honored in all speech. Discretion in calling upon God is allied with a respectful awareness of his presence, which all our assertions either witness to or mock.

2154 Following St. Paul,⁸³ The tradition of the Church has understood Jesus' words as not excluding oaths made for grave and right reasons (for example, in court). "An oath, that is the invocation of the divine name as a witness to truth, cannot be taken unless in truth, in judgment, and in justice."⁸⁴

2155 The holiness of the divine name demands that we neither use it for trivial matters, nor take an oath which on the basis of the circumstances could be interpreted as approval of an authority unjustly requiring it. When an oath is required by illegitimate civil authorities, it may be refused. It must be refused when it is required for purposes contrary to the dignity of persons or to ecclesial communion.

III. The Christian Name

2156 The sacrament of Baptism is conferred "in the name of the Father and of the Son and of the Holy Spirit."⁸⁵ In Baptism, the Lord's name sanctifies man, and the Christian receives his name in the Church. This can be the name of a saint, that is, of a disciple who has lived a life of exemplary fidelity to the Lord. the patron saint provides a model of charity; we are assured of his intercession. the "baptismal name" can also express a Christian mystery or Christian virtue. "Parents, sponsors, and the pastor are to see that a name is not given which is foreign to Christian sentiment."⁸⁶

2157 The Christian begins his day, his prayers, and his activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." the baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father. the sign of the cross strengthens us in temptations and difficulties.

2158 God calls each one by name.⁸⁷ Everyone's name is sacred. the name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it.

2159 The name one receives is a name for eternity. In the kingdom, the mysterious and unique character of each person marked with God's name will shine forth in splendor. "To him who conquers . . . I will give a white stone, with a new name written on the stone which no one knows except him who receives it."⁸⁸ "Then I looked, and Lo, on Mount Zion stood the Lamb, and with him a hundred and forty-four thousand who had his name and his Father's name written on their foreheads."⁸⁹

IN BRIEF

2160 "O Lord, our Lord, how majestic is your name in all the earth" (Ps 8:1)!

2161 The second commandment enjoins respect for the Lord's name. the name of the Lord is holy.

2162 The second commandment forbids every improper use of God's name. Blasphemy is the use of the name of God, of Jesus Christ, of the Virgin Mary, and of the saints in an offensive way.

2163 False oaths call on God to be witness to a lie. Perjury is a grave offence against the Lord who is always faithful to his promises.

2164 "Do not swear whether by the Creator, or any creature, except truthfully, of necessity, and with reverence" (St. Ignatius of Loyola, Spiritual Exercises, 38).

2165 In Baptism, the Christian receives his name in the Church. Parents, godparents, and the pastor are to see that he be given a Christian name. the patron saint provides a model of charity and the assurance of his prayer.

2166 The Christian begins his prayers and activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen."

2167 God calls each one by name (cf Isa 43:1).

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72 Ex 20:7; Deut 5:11.

73 Mt 5:33-34.

74 Cf. Zech 2:13; Ps 29:2; 96:2; 113:1-2.

75 John Henry Cardinal Newman, Parochial and Plain Sermons V, 2 (London: Longmans, Green and Co., 1907) 21-22.

76 Cf. Mt 10:32; 1 Tim 6:12.

77 Cf. 1 Jn 1:10.

78 Jas 2:7.

79 Cf. CIC, can. 1369.

80 St. Augustine, De serm. Dom. in monte 2, 5, 19: PL 34, 1278.

81 Deut 6:13.

82 Mt 5:33-34, 37; Cf. Jas 5:12.

83 Cf. 2 Cor 1:23; Gal 1:20.

84 CIC, can. 1199 # 1.

85 Mt 28:19.

86 CIC, Can. 855.

87 Cf. Isa 43:1; Jn 10:3.

88 Rev 2:17.

89 Rev 14:1.

Joseph Deharbe SJ, A Full Catechism of the Catholic Religion (1847), The Second Commandment

A catechism written by German Jesuit Joseph Deharbe, first published in German in 1847, with English translation by John Fander published in 1863. The catechism was widely used in Germany and translations saw significant use across North and South America, other parts of Europe and in India, well into the 20th century.

Source: Deharbe, J. "A catechism of the Catholic religion: preceded by a short history of religion from the creation of the world." pp. 181 – 185. Trans: J. Fander . The Catholic Publishing and Bookselling Company, London, 1863. Available at: A full catechism of the Catholic religion, preceded by a short history of ... - Joseph Deharbe - Google Books

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The Second Commandment of God.

“Thou shalt not take the name of the Lord thy God in vain."

1. What does the Second Commandment forbid?

The Second Commandment forbids all profanation of the holy name of God.

2. How do we profane the name of God?

We profane the name of God, 1. By irreverently pronouncing it; 2. By deriding religion; 3. By blasphemy; 4. By sinful swearing, and by cursing: and 5. By breaking vows.

3. How do we sin by irreverently pronouncing God's holy name?

By pronouncing the name of God in jest, or in anger, or in any other careless manner.

This applies also to other names and words worthy of reverence, as, the name of the Blessed Virgin, the Holy Cross, the Holy Sacraments, etc., and to the words of the Holy Scripture, which are never to be abused in jest, or by way of derision.

“The Lord will not hold him guiltless that shall take the name of the Lord his God in vain.” (Exod . 20, 7.)

4. How do we sin by deriding religion?

By scoffing at religion, at the rites or ceremonies of the Church, or by turning them into ridicule, in which cases we may also become guilty of blasphemy.

“Knowing this first, that in the last days there shall come deceitful scoffers, walking after their own lusts. You, therefore, brethren, knowing these things before, take heed, lest being led aside by the error of the unwise, you fall from your own steadfastness.” (2. Pet. 3, 3. 17.)

5. What is meant by blasphemy?

By blasphemy is meant contemptuous and abusive language uttered against God, the Saints, or holy things.

This sin is so great that, in the Old Law, those who were found guilty of it, were put to death. “He that blasphemeth the name of the Lord, dying let him die: all the multitude shall stone him.” (Levit. 24, 16.) - How Sennacherib, King of the Assyrians, was punished for blaspheming the Lord, see 4. Kings 19.

6. May we also become guilty of blasphemy by thoughts?

Yes, when we voluntarily think contemptuously of God, or of the Saints.

7. What is swearing or taking an oath?

Swearing or taking an oath is to call the Omniscient God to witness, that we speak the truth, or that we will keep our promise.

We call God also to witness, when we swear by Heaven, by the Holy Cross, or by the Gospel, etc. “Whosoever shall swear by the temple, sweareth by it, and by Him that dwelleth in it; and he that sweareth by Heaven, sweareth by the throne of God, and by Him that sitteth thereon.” (Matt. 23, 21. 22.)

8. How do we sin by swearing?

We sin by swearing, 1. When we swear falsely, or in doubt; 2. When we swear, or induce others to swear, without necessity; 3. When we swear to do what is evil, or to omit what is good; and 4. When we do not keep our oath, although we can keep it.

“Thou shalt swear in truth, and in judgment, and in justice. " (Jer. 4, 2.)

9. What means swearing falsely, or in doubt?

It means, 1. To assert with an oath that something is true, though we know that it is untrue, or do not know whether it is true or not; 2. To promise with an oath something which we do not intend to perform.

10. What are we to think of perjury, or a false oath?

Perjury, especially in a court of justice, is one of the greatest crimes; because he who commits it, 1. Mocks God's Omniscience, Sanctity, and Justice; 2.; Destroys the last means of preserving truth and faith among men; and 3. Almost solemnly renounces God and calls down His vengeance upon him.

“And the Lord said to me: This flying volume which thou see, is the curse that goth forth over the face of the earth; for everyone that sweareth shall be judged by it. I will bring it forth, said the Lord of Hosts, and it shall come to the house of him that sweareth falsely by My name, and it shall remain during his house, and shall consume it, with the timber thereof, and the stones thereof.” (Zach. 5, 3. 4. Comp. Ezech. 17.)

11. When a person has sworn to do something evil, or to omit something that is good, is he bound to keep such an oath?

No; for as it was a sin to take such an oath, so it would be another sin to keep it. Ex.: Herod. (Mark 6, 23-28.)

12. What do you mean by cursing?

Cursing means, to wish any evil either to ourselves, or to our neighbour, or to any of God's creatures, whereby the name of God is frequently dishonoured.

Cursing is something very hateful, which betrays a rude, angry temper. From the mouth of a Christian, or Child of God, nothing but “blessing" ought to come forth (1. Pet. 3, 9.). Cursing is at the same time an oath, when we call upon God to punish us, if we speak an untruth.

13. What is a vow?

A vow is a voluntary promise made to God, to do something that is agreeable to Him, although there be no obligation to do it.

Accordingly, a vow is, 1. A real promise, by which we deliberately bind ourselves, and not a mere desire, or resolution; 2. A promise made to God, because it is to God alone, we make vows; and 3. A promise to do something that is agreeable to God; therefore, it cannot be anything trifling, sinful, or injurious to others; nor anything good by which something better may be prevented, or higher duties neglected.

14. What does the Church teach with regard to vows?

1. That they please God, because they are voluntary offerings made to Him. Thus, God kindly accepted the vows of the Patriarch Jacob, and of the pious Anna, the mother of Samuel, and granted their petitions.

“And Jacob made a vow, saying: If God shall be with me, and I shall return prosperously to my father's house, of all things that Thou shalt give to me, I will offer tithes to Thee.” (Gen. 28, 20–22,)

“Anna made a vow, saying: O Lord of Hosts, if Thou wilt be mindful of me, and wilt give to Thy servant a man - child, I will give him to the Lord all the days of his life.” (1. Kings 1, 11.)

2. That it is a sacred duty to keep them unless it be impossible to do so. People should, therefore, be very cautious about making vows, and should, in general, ask advice of their Confessor, or any other prudent Priest. “If thou hast vowed anything to God, defer not to pay it. It is much better not to vow, than after a vow not to perform the things promised.” (Eccles.5, 3. 4.)

15. Is it sufficient not to dishonour the name of God?

No; we must also honour and revere it, i.e., we must gratefully praise it, devoutly call upon it, steadily confess it, and exert ourselves to promote its honour.

Application. - Carefully avoid the shameful habit of cursing and swearing. "A man that sweareth much, shall be filled with iniquity, and a scourge shall not depart from his house." (Ecclus. 23, 12.) On the contrary, often invoke with devotion the names of Jesus and Mary, especially in temptations against purity.