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THE Seventh Commandment is protective of the right of property which is
vested in every human being enjoying the use of reason. Property means
that which belongs to one, that which is one's own, to have and to
hold, or to dispose of, at one's pleasure, or to reclaim in the event
of actual dispossession. The right of property embraces all things to
which may be affixed the seal of ownership; and it holds good until the
owner relinquishes his claim, or forfeits or loses his title without
offense to justice. This natural faculty to possess excludes every
alien right, and supposes in all others the duty and obligation to
respect it. The respect that goes as far as not relieving the owner of
his goods is not enough; it must safeguard him against all damage and
injury to said goods; otherwise his right is non-existent.

All violations of this right come under the general head of stealing.
People call it theft, when it is effected with secrecy and slyness;
robbery, when there is a suggestion of force or violence. The swindler
is he who appropriates another's goods by methods of gross deception or
false pretenses while the embezzler transfers to himself the funds
entrusted to his care. Petty thieving is called pilfering or filching;
stealing on a large scale usually has less dishonorable qualificatives.
Boodling and lobbying are called politics; watering stock, squeezing
out legitimate competition, is called financiering; wholesale
confiscation and unjust conquest is called statesmanship. Give it
whatever name you like, it is all stealing; whether the culprit be
liberally rewarded or liberally punished, he nevertheless stands
amenable to God's justice which is outraged wherever human justice

Of course the sin of theft has its degrees of gravity, malice and
guilt, to determine which, that is, to fix exactly the value of stolen
goods sufficient to constitute a grievous fault, is not the simplest
and easiest of moral problems. The extent of delinquency may be
dependent upon various causes and complex conditions. On the one hand,
the victim must be considered in himself, and the amount of injury
sustained by him; on the other, justice is offended generally in all
cases of theft, and because justice is the corner stone of society, it
must be protected at all hazards. It is only by weighing judiciously
all these different circumstances that we can come to enunciate an
approximate general rule that will serve as a guide in the ordinary
contingencies of life.

Thus, of two individuals deprived by theft of a same amount of worldly
goods, the one may suffer thereby to a much greater extent than the
other; he who suffers more is naturally more reluctant to part with his
goods, and a greater injustice is done to him than to the other. The
sin committed against him is therefore greater than that committed
against the other. A rich man may not feel the loss of a dollar,
whereas for another less prosperous the loss of less than that sum
might be of the nature of a calamity. To take therefore unjustly from a
person what to that person is a notable amount is a grievous sin. It is
uniformly agreed that it is a notable loss for a man to be unduly
deprived of what constitutes a day's sustenance. This is the minimum of
grievous matter concerning theft.

But this rule will evidently not hold good applied on a rising scale to
more and more extensive fortunes; for a time would come when it would
be possible without serious guilt to appropriate good round sums from
those abundantly blessed with this world's goods.

The disorders necessarily attendant on such a moral rule are only too
evident; and it is plain that the law of God cannot countenance abuses
of this nature. Justice therefore demands that there be a certain fixed
sum beyond which one may not go without incurring serious guilt; and
this, independent of the fortune of the person who suffers. Theologians
have fixed that amount approximately, in this country, at five dollars.
This means that when such a sum is taken, in all cases, the sin is
mortal. It is not always necessary, it is seldom necessary, that one
should steal this much in order to offend grievously; but when the
thief reaches this amount, be his victim ever so wealthy, he is guilty
of grave injustice.

This rule applies to all cases in which the neighbor is made to suffer
unjustly in his lawful possessions; and it effects all wrongdoers
whether they steal or destroy another's goods or co-operate
efficaciously in such deeds of sin. It matters not whether the harm be
wrought directly or indirectly, since in either case there may be moral
fault; and it must be remembered that gross negligence may make one
responsible as well as malice aforethought.

The following are said to co-operate in crime to the extent of becoming
joint-partners with the principal agent in guilt: those in whose name
the wrong is done, in obedience to their orders or as a result of any
other means employed; those who influence the culprit by suggesting
motives and reasons for his crime or by pointing out efficient means of
arriving thereat; those who induce others to commit evil by playing on
their weaknesses thereby subjecting them to what is known as moral
force; those who harbor the thief and conceal his stolen property
against their recovery; those whose silence is equivalent to
approbation, permission or official consent; those finally who before,
during or after the deed, abstain from performing a plain duty in
preventing, deterring or bringing to justice the guilty party. Such
persons as the foregoing participate as abettors in crime and share all
the guilt of the actual criminals; sometimes the former are even more
guilty than the latter.

The Tenth Commandment which forbids us to covet our neighbor's goods,
bears the same relation to the Seventh as the Ninth does to the Sixth.
It must, however, be borne in mind that all such coveting supposes
injustice in desire, that is, in the means by which we desire to obtain
what is not ours. To wish for, to long ardently for something that
appeals to one's like and fancy is not sinful; the wrong consists in
the desire to acquire it unjustly, to steal it, and thereby work damage
unto the neighbor. It is a natural weakness in man to be dissatisfied
with what he has and to sigh after what he has not; very few of us are
free from this failing. But so long as our cravings and hankerings are
not tainted with injustice, we are innocent of evil.



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