Part Three: Life In Christ. Section Two. The Ten Commandments. Chapter Two. “You Shall Love Your Neighbor As Yourself”. Article 6.
Sixth Commandment:

Pars Tertia.  Vita In Christo Sectio Secunda. Decem Praecepta Caput Secundum «Diliges Proximum Tuum Tamquam Teipsum» Articulus 6  Sextum Praeceptum :

For fundamental ordering (telos, goal direction, ordinatio) ,
see below (2333) and above, 1601 Laws of Growth 2343
Self mastery ordered to gift of self; 2346.
For discord = disorder = misdirection, see 1606. Masturbation intrinsically and gravely disordered



   You shall not commit adultery
(Ex 20:14; Deut 5:18)
.[2337 Chastity] [2347 Friendship]  

« Non moechaberis » (Ex 20,14). 217





You have heard that it was said, “You shall not commit adultery.” But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart (Mt 5:27-28).

« Audistis quia dictum est: “Non moechaberis”. Ego autem dico vobis: Omnis, qui viderit mulierem ad concupiscendum eam, iam moechatus est eam in corde suo » (Mt 5,27-28).








I. « Masculum et feminam creavit eos... »





2331 “God is love and in himself he lives a mystery of personal loving communion. Creating the human race in his own image . . .. God inscribed in the humanity of man and woman the vocation, and thus the capacity and responsibility, of love and communion (FC 11).” 

2331 « Deus est amor in Seque vivit Ipse ex mysterio personalis amoris communionis. Ad Suam imaginem creans [...] humanam naturam viri et mulieris, Deus indidit ei vocationem ac propterea potestatem et officium, cum conscientia coniunctum, amoris atque communionis ». 218

“God created man in his own image . . . male and female he created them” (Gen 1:27); He blessed them and said, “Be fruitful and multiply” (Gen 1:28); “When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created” (Gen 5:1-2).

« Et creavit Deus hominem ad imaginem Suam; [...] masculum et feminam creavit eos » (Gn 1,27); « Crescite et multiplicamini » (Gn 1,28); « In die qua creavit Deus hominem, ad similitudinem Dei fecit illum. Masculum et feminam creavit eos et benedixit illis; et vocavit nomen eorum Adam in die, quo creati sunt » (Gn 5,1-2).





2332 Sexuality affects all aspects of the human person in the unity of his body and soul. It especially concerns affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of communion with others.

2332 Sexualitas omnes personae humanae afficit rationes, in unitate corporis eius eiusque animae. Speciatim ad vim affectivam spectat, ad capacitatem amandi et procreandi et, generaliore modo, ad aptitudinem vincula communionis cum alio nectendi.





2333 Everyone, man and woman, should acknowledge and accept his sexual identity. Physical, moral, and spiritual difference and complementarity are oriented [ordinantur] toward the goods of marriage and the flourishing of family life. The harmony of the couple and of society depends in part on the way in which the complementarity, needs, and mutual support between the sexes are lived out.

2333 Ad unumquemque, virum et mulierem, pertinet suam sexualem identitatem agnoscere et accipere. Differentia et complementaritas physicae, morales et spirituales ad bona matrimonii ordinantur et ad vitae familiaris progressum. Utriusque coniugis et societatis harmonia partim dependet e modo quo complementaritas inter sexus, necessitas mutua et mutuum adiutorium deducuntur in vitam.

For discord = disorder = misdirection, see 1606. Masturbation intrinsically and gravely disordered 2352. Twofold Natural order of marriage  to which fornication opposed 2353 Homosex'ty intrinsically disordered 2357 For fundamental ordering (telos, goal direction, ordinatio) , see also 1608 and 1601.  Complimentarity as ordus see 2333

2334 “In creating men ‘male and female,’ God gives man and woman an equal personal dignity(FC 22; Cf. GS 49 # 2). “Man is a person, man and woman equally so, since both were created in the image and likeness of the personal God” (MD 6).

2334 « Deus, homines creans “masculum et feminam”, pari donavit personali dignitate virum et mulierem ». 219 « Homo persona est, pariter vir et mulier: ambo namque ad imaginem et similitudinem Dei personalis creati sunt ». 220





2335 Each of the two sexes is an image of the power and tenderness of God, with equal dignity though in a different way. The union of man and woman in marriage is a way of imitating in the flesh the Creator’s generosity and fecundity: “Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh” (Gen 2:24). All human generations proceed from this union (Cf. Gen 4:1-2, 25-26; 5:1).

2335 Uterque sexus, pari dignitate, licet modo diverso, imago est potentiae et teneritatis Dei. Viri et mulieris unio in matrimonio quidam est modus, in carne, imitandi generositatem et fecunditatem Creatoris: « Relinquet vir patrem suum et matrem et adhaerebit uxori suae; et erunt in carnem unam » (Gn 2,24). Ab hac unione omnes humanae generationes procedunt. 221





2336 Jesus came to restore creation to the purity of its origins. In the Sermon on the Mount, he interprets God’s plan strictly: “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart” (Mt 5:27-28). What God has joined together, let not man put asunder (Cf. Mt 19:6).

2336 Iesus venit ut creationem in puritate eius originis restauraret. In sermone montano, propositum Dei modo interpretatur rigoroso: « Audistis quia dictum est: “Non moechaberis”. Ego autem dico vobis: Omnis, qui viderit mulierem ad concupiscendum eam, iam moechatus est eam in corde suo » (Mt 5,27-28). Homo non debet separare quod Deus coniunxit. 222





The tradition of the Church has understood the sixth commandment as encompassing the whole of human sexuality.

Ecclesiae Traditio sextum intellexit praeceptum sicut sexualitatis humanae comprehendens complexum.






II. Vocatio ad castitatem






Chastity means [:]
[1] the successful integration of sexuality within the person and thus
[2] the inner unity of man in his bodily and spiritual being.

Sexuality, in which man’s belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman

2337 Castitas integrationem sexualitatis in persona significat obtentam
  atque ideo interiorem hominis unitatem in eius corporali et spirituali realitate.

Sexualitas, in qua exprimitur hominem ad mundum corporalem et biologicum pertinere, personalis et vere humana fit, cum in relatione inseritur personae ad personam, in dono mutuo integro et temporaliter illimitato viri et mulieris.

THE VIRTUE of chastity therefore involves[:]

[1] the integrity of the person and

[2] the integrality [totalitatem=totality] of the gift.

Castitatis igitur virtus integritatem implicat personae et totalitatem doni.



[1] THE INTEGRITY of the PERSON Personae integritas







2338 The chaste person maintains the integrity of the powers of life and love placed in him. This integrity ensures the unity of the person; it is opposed to any behavior that would impair it. It tolerates neither a double Life nor duplicity in speech (Cf. Mt 5:37).

2338 Persona casta integritatem servat virium vitae et amoris, quae in ea sunt positae. Haec integritas unitatem personae praestat, ea omni procedendi opponitur modo qui illam vulneraret. Nec duplicem vitam nec duplicem tolerat sermonem. 223

2339 Chastity includes an apprenticeship in self-mastery which is a training in human freedom. The alternative is clear: either man governs his passions and finds peace, or he lets himself be dominated by them and becomes unhappy (Cf. Sir 1:22). “Man’s dignity therefore requires him to act out of conscious and free choice, as moved and drawn in a personal way from within, and not by blind impulses in himself or by mere external constraint. Man gains such dignity when, ridding himself of all slavery to the passions, he presses forward to his goal by freely choosing what is good and, by his diligence and skill, effectively secures for himself the means suited to this end” (GS 17).

2339 Castitas implicat dominii sui tirocinium, quod libertatis humanae est paedagogia. Optio est clara: homo aut suas regit passiones et pacem obtinet, aut se in servitutem redigi permittit per eas et miser fit. 224 « Dignitas igitur hominis requirit ut secundum consciam et liberam electionem agat, personaliter scilicet ab intra motus et inductus, et non sub caeco impulsu interno vel sub mera externa coactione. Talem vero dignitatem obtinet homo cum, sese ab omni passionum captivitate liberans, finem suum in boni libera electione persequitur et apta subsidia efficaciter ac sollerti industria sibi procurat ». 225





2340 Whoever wants to remain faithful to his baptismal promises and resist temptations will want to adopt the means for doing so:

2340 Qui sui Baptismi promissionibus fidelis vult permanere et tentationibus resistere, incumbet ut ad id adhibeat media:

[1] self-knowledge,

[2] practice of an ascesis adapted to the situations that confront him,

[3] obedience to God’s  commandments,

[4] exercise of the moral virtues,

[5] and fidelity to prayer.

  • sui cognitionem,

  • exercitium ascesis aptatae condicionibus in quibus versatur,

  • oboedientiam praeceptis divinis,

  • virtutum moralium operationem

  •  et fidelitatem orationi.

“Indeed it is through chastity that we are gathered together and led back to the unity from which we were fragmented into multiplicity” (St. Augustine, Conf. 10, 29, 40: PL 32, 796). « Per continentiam quippe colligimur et redigimur in unum, a quo in multa defluximus ». 226





2341 The virtue of chastity comes under the cardinal virtue of temperance, which seeks to permeate the passions and appetites of the senses with reason.

2341 Virtus castitatis dependet ex virtute cardinali temperantiae, quae sensibilitatis humanae passiones et appetitus intendit ratione imbuere.







VIRTUES: Prudence; Understanding; Wisdom; Justice; (humility)
VICES: Pride; Vainglory; (wilful-) Ignorance

VIRTUES: Abstinence Temperance Almsgiving
 VICES:     Gluttony Lust Avarice

VIRTUES: [Patient-]Endurance; Courage; Zeal
VICES: Anger; Sadness; Acedia







2342 Self-mastery is a long and exacting work. One can never consider it acquired once and for all. It presupposes renewed effort at all stages of life (Cf. Titus 2:1-6). The effort required can be more intense in certain periods, such as when the personality is being formed during childhood and adolescence.

2342 Dominium sui est longae constantiae opus. Numquam considerandum est tamquam in perpetuum iam adquisitum. Nisum implicat in omnibus vitae aetatibus iterum atque iterum suscipiendum. 227 Requisitus nisus quibusdam temporibus potest esse intensior, ut cum personalitas formatur, in pueritia et adulescentia.





cf. also "gradualness" in acquisition of chastity:
 [1] Fam Consort. ; [2] CCC

cf. Humanae Vitae 29 on mercy, tolerance, charity





2343 Chastity has laws of growth which progress through stages marked by imperfection and too often by sin. “Man . . . day by day builds himself up through his many free decisions; and so he knows, loves, and accomplishes moral good by stages of growth” (FC 34).

2343 Castitas cognoscit incrementi leges, quae per gradus procedunt imperfectione signatos et nimis frequenter peccato. Homo castus et virtutis studiosus « de die in diem quasi exstruitur pluribus cum suis optionibus: ergo cognoscit, diligit, perficit morale bonum secundum incrementi eius gradus ». 228





2344 Chastity represents an eminently personal task; it also involves a cultural effort, for there is “an interdependence between personal betterment and the improvement of society” (GS 25 # 1). 130 Chastity presupposes respect for the rights of the person, in particular the right to receive information and an education that respect the moral and spiritual dimensions of human life.

2344 Castitas laborem constituit quam maxime personalem, ea nisum culturalem etiam implicat, quia revera « apparet humanae personae profectum et ipsius societatis incrementum ab invicem pendere ». 229 Castitas observantiam praesupponit iurium personae, praesertim iuris ad informationem et educationem recipiendas, quae morales et spirituales vitae humanae observent rationes.





2345 Chastity is a moral virtue. It is also a gift from God, a grace, a fruit of spiritual effort (Cf. Gal 5:22). The Holy Spirit enables one whom the water of Baptism has regenerated to imitate the purity of Christ (Cf. 1 Jn 3:3).

2345 Castitas virtus moralis est. Est etiam donum Dei, gratia, fructus operis spiritualis. 230 Spiritus Sanctus puritatem Christi ei concedit imitari 231 quem Baptismi regeneravit aqua.





[2] THE INTEGRALITY [totality]
 of the

doni sui ipsius





2346 Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Chastity leads him who practices it to become a witness to his neighbor of God’s fidelity and loving kindness. 

2346 Caritas est omnium virtutum forma. Sub eius influxu, castitas tamquam schola apparet doni personae. Dominium sui ad sui ordinatur donum. Castitas ducit eum, qui eam exercitat, ut coram proximo testis fiat fidelitatis et teneritatis Dei.







2347 The virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who has chosen us as his friends (Cf. Jn 15:15), who has given himself totally to us and allows us to participate in his divine estate. Chastity is a promise of immortality.

2347 Castitatis virtus in amicitia expanditur. Discipulo indicat quomodo sequatur et imitetur Illum qui nos tamquam Suos proprios elegit amicos, 232 Se nobis totaliter donavit nosque participes effecit Suae divinae condicionis. Castitas immortalitatis est promissio.  

Chastity is expressed notably in friendship with one’s neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion. 

Castitas praesertim in amicitia erga proximum exprimitur. Amicitia, inter personas eiusdem sexus vel diversorum sexuum exculta, magnum pro omnibus bonum constituit. Ad spiritualem perducit communionem.



The VARIOUS FORMS of CHASTITY Diversa castitatis genera



2348 All the baptized are called to chastity. The Christian has “put on Christ” (Gal 3:27), the model for all chastity. All Christ’s faithful are called to lead a chaste life in keeping with their particular states of life. At the moment of his Baptism, the Christian is pledged to lead his affective life in chastity.

2348 Omnis baptizatus ad castitatem vocatur. Christianus Christum induit, 233 omnis castitatis exemplar. Omnes christifideles vocantur ut vitam castam ducant secundum suum peculiarem vitae statum. Christianus, in sui Baptismi momento, se obligavit ad suam affectivam vim in castitate regendam.



2349 “People should cultivate [chastity] in the way that is suited to their state of life. Some profess virginity or consecrated celibacy which enables them to give themselves to God alone with an undivided heart in a remarkable manner. Others live in the way prescribed for all by the moral law, whether they are married or single” (CDF, Persona humana 11).

Married people are called to live conjugal chastity;

others practice chastity in continence:

2349 Castitate « pro variis vitae suae statibus homines ornari debent: alteri virginitatem aut coelibatum Deo sacrum profitentes, qua quidem eminenti ratione ipsi facilius uni Deo vacare indiviso corde possunt; alteri vero vitam agentes ea forma, quae omnibus lege morali statuitur, prout matrimonio iunguntur aut sunt caelibes ». 234 Personae matrimonio coniunctae vocantur ut in castitate coniugali vivant; ceterae castitatem colunt in continentia:

THERE are three forms of the virtue of chastity: the first is that of spouses, the second that of widows, and the third that of virgins. We do not praise any one of them to the exclusion of the others. . . . This is what makes for the richness of the discipline of the Church

 (St. Ambrose, De viduis 4, 23: PL 16, 255A).

« Docemur itaque triplicem castitatis esse virtutem: unam coniugalem, aliam viduitatis, tertiam virginitatis; non enim sic aliam praedicamus, ut excludamus alias. [...] In hoc Ecclesiae est opulens disciplina ». 235





2350 Those who are engaged to marry are called to live chastity in continence.

They should see in this time of testing

a discovery of mutual respect,

an apprenticeship in fidelity,

and the hope of receiving one another from God.

They should reserve for marriage the expressions of affection that belong to married love. They will help each other grow in chastity.

2350 Sponsi vocantur ut castitatem colant in continentia.

 In hac subiectione ad probationem videbunt

detegi mutuam observantiam,

tirocinium fidelitatis

et spei se a Deo mutuo recipiendi.

 Ad matrimonii tempus servabunt manifestationes teneritudinis, quae amoris coniugalis sunt specificae. Se mutuo adiuvabunt ut in castitate crescant.



Chastity is expressed notably in friendship with one’s neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion. 

Castitas praesertim in amicitia erga proximum exprimitur. Amicitia, inter personas eiusdem sexus vel diversorum sexuum exculta, magnum pro omnibus bonum constituit. Ad spiritualem perducit communionem.