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Australian Capital Territory
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Australian Capital Territory
Flag Coat of arms
Slogan or nickname
The Nation's Capital
Motto(s)
For the Queen, the Law, and the People

Other Australian states and territories
Coordinates
35°18′29″S 149°7′28″E / 35.30806°S 149.12444°E / -35.30806; 149.12444Coordinates: 35°18′29″S 149°7′28″E / 35.30806°S 149.12444°E / -35.30806; 149.12444
Capital city
Canberra
Demonym
Canberran
Government
Constitutional monarchy
• Chief Minister
Andrew Barr (ALP)
Australian territory
• Transferred to Commonwealth
1911
• Responsible government
1988
Area
• Total
2,358 km² (8th)
910 sq mi
• Land
2,280 km²
880 sq mi
• Water
77.6 km² (3.29%)
30 sq mi
Population
(September 2017)[1]
• Population
412,600 (7th)
• Density
180.97/km² (1st)
468.7 /sq mi
Elevation
• Highest point
Bimberi Peak
1,912 m (6,273 ft)
• Lowest point
Murrumbidgee River
429 m (1,407 ft)
Gross territorial product
(2009–10)
• Product ($m)
$25,988[2] (6th)
• Product per capita
$72,411 (2nd)
Time zone(s)
UTC+10 (AEST)
UTC+11 (AEDT)
Federal representation
• House seats
2/150
• Senate seats
2/76
Abbreviations
• Postal
ACT
• ISO 3166-2
AU-ACT
Emblems
• Floral
Royal bluebell[3]
• Bird
Gang-gang cockatoo[4]
• Colours
Blue and gold[5]
Website
www.act.gov.au
The Australian Capital Territory (ACT; known as the Federal Capital Territory until 1938) is Australia's federal district, located in the south-east of the country and enclaved within the state of New South Wales. It contains Canberra, the capital city of Australia.
Geographically, the territory is bounded by the Goulburn-Cooma railway line in the east, the watershed of Naas Creek in the south, the watershed of the Cotter River in the west, and the watershed of the Molonglo River in the north-east. The Jervis Bay Territory, around the southern end of the Beecroft Peninsula, which is the northern headland of Jervis Bay, is also governed as if it were part of the ACT.
The need for a national territory was flagged by colonial delegates during the Federation conventions of the late 19th century. Section 125 of the Australian Constitution provided that, following Federation in 1901, land would be ceded freely to the new Federal Government. The territory was transferred to the Commonwealth by the state of New South Wales in 1911, two years prior to the naming of Canberra as the national capital in 1913. The floral emblem of the ACT is the royal bluebell and the bird emblem is the gang-gang cockatoo.[3][4]
The economic activity of the Australian Capital Territory is heavily concentrated around Canberra. A stable housing market, steady employment and rapid population growth in the 21st century have led to economic prosperity and in 2011 CommSec ranked the ACT as the second best performing economic region in the country.[6] This trend continued into 2016, when the territory was ranked the third best performing out of all of Australia's states and territories.[7] There is a higher proportion of young adults in the region compared with other Australian states or territories. Approximately one-fifth of ACT residents were born outside Australia, mainly in the United Kingdom. Almost one-fifth speak a language other than English at home, the most common being Chinese.[8]
Contents
[hide]
1 Geography
1.1 Climate
1.2 Geology
2 Governance
2.1 Administration
3 Demographics
3.1 Urban structure
4 Education
5 See also
6 Notes
7 References
8 External links
Geography[edit]
Location of the ACT and Jervis Bay
The ACT is bounded by the Goulburn-Cooma railway line in the east, the watershed of Naas Creek in the south, the watershed of the Cotter River in the west, and the watershed of the Molonglo River in the north-east. The ACT extends about 88.5 kilometres (55.0 mi) North-South between 35-36S and 57.5 kilometres (35.7 mi) West-East at around 149.6E, although the city area occupies the north-central part of this area. The ACT also has a small strip of territory around the southern end of the Beecroft Peninsula, which is the northern headland of Jervis Bay.[9][10]
Apart from the city of Canberra, the Australian Capital Territory also contains agricultural land (sheep, dairy cattle, vineyards and small amounts of crops) and a large area of national park (Namadgi National Park), much of it mountainous and forested. Small townships and communities located within the ACT include Williamsdale, Naas, Uriarra, Tharwa and Hall.
Tidbinbilla is a locality to the south-west of Canberra that features the Tidbinbilla Nature Reserve and the Canberra Deep Space Communication Complex, operated by the United States' National Aeronautics and Space Administration (NASA) as part of its Deep Space Network.
There are a large range of mountains, rivers and creeks in the Namadgi National Park. These include the Naas and Murrumbidgee Rivers.
See also: Fauna of the Australian Capital Territory and Flora of the Australian Capital Territory
The Molonglo River, located in the north-east of the region.
Climate[edit]
Because of its elevation 650 metres (2,130 ft) and distance from the coast, the Australian Capital Territory experiences four distinct seasons, unlike many other Australian cities whose climates are moderated by the sea. Canberra is noted for its warm to hot, dry summers, and cold winters with occasional fog and frequent frosts. Many of the higher mountains in the territory's south-west are snow-covered for at least part of the winter. Thunderstorms can occur between October and March, and annual rainfall is 623 mm (24.5 in), with rainfall highest in spring and summer and lowest in winter.
The highest maximum temperature recorded in the ACT was 42.8 °C (109.0 °F) at Acton on 11 January 1939. The lowest minimum temperature was −14.6 °C (5.7 °F) at Gudgenby on 11 July 1971.[11]
The Australian government provides a current seven-day weather forecast for Canberra.
Geology[edit]
Main article: Geology of the Australian Capital Territory
Notable geological formations in the Australian Capital Territory include the Canberra Formation, the Pittman Formation, Black Mountain Sandstone and State Circle Shale.
In the 1840s fossils of brachiopods and trilobites from the Silurian period were discovered at Woolshed Creek near Duntroon. At the time, these were the oldest fossils discovered in Australia, though this record has now been far surpassed.[12] Other specific geological places of interest include the State Circle cutting and the Deakin anticline.[13][14]
The oldest rocks in the ACT date from the Ordovician around 480 million years ago. During this period the region along with most of Eastern Australia was part of the ocean floor; formations from this period include the Black Mountain Sandstone formation and the Pittman Formation consisting largely of quartz-rich sandstone, siltstone and shale. These formations became exposed when the ocean floor was raised by a major volcanic activity in the Devonian forming much of the east coast of Australia.
Governance[edit]
See also: Australian Capital Territory Legislative Assembly and Electoral systems of the Australian states and territories
Canberra, located in the northern end of the territory, is an entirely planned city.
The ACT Legislative Assembly building
The ACT has internal self-government, but Australia's Constitution does not afford the territory government the full legislative independence provided to Australian states. Laws are made in a 25-member Legislative Assembly that combines both state and local government functions (prior to 2016, the Assembly was made up of 17 members).[15][16]
Members of the Legislative Assembly are elected via the Hare Clarke system.[17] The ACT Chief Minister (currently Andrew Barr, Australian Labor Party) is elected by members of the ACT Assembly. The ACT Government Chief Minister is a member of the Council of Australian Governments.[18]
Unlike other self-governing Australian territories (for example, the Northern Territory), the ACT does not have an Administrator.[19] The Crown is represented by the Australian Governor-General in the government of the ACT. Until 4 December 2011, the decisions of the assembly could be overruled by the Governor-General (effectively by the national government) under section 35 of the Australian Capital Territory (Self-Government) Act 1988, although the federal parliament voted in 2011 to abolish this veto power, instead requiring a majority of both houses of the federal parliament to override an enactment of the ACT.[20][21] The Chief Minister performs many of the roles that a state governor normally holds in the context of a state; however, the Speaker of the Legislative Assembly gazettes the laws and summons meetings of the Assembly.
In Australia's Federal Parliament, the ACT is represented by four federal members: two members of the House of Representatives represent the Division of Fenner and the Division of Canberra and it is one of only two territories to be represented in the Senate, with two Senators (the other being the Northern Territory). The Member for Fenner and the ACT Senators also represent the constituents of the Jervis Bay Territory.
In 1915 the Jervis Bay Territory Acceptance Act 1915 created the Jervis Bay Territory as an annexe to the Australian Capital Territory. In 1988, when the ACT gained self-government, Jervis Bay became a separate territory administered by the Australian Government Minister responsible for Territories, presently the Minister for Home Affairs.
The ACT retains a small area of territory on the coast on the Beecroft Peninsula, consisting of a strip of coastline around the northern headland of Jervis Bay (not to be confused with the Jervis Bay Territory, which is on the southern headland of the Bay). The ACT's land on the Beecroft Peninsula is an "exclave", that is, an area of territory not physically connected to the main part of the ACT. Interestingly, this ACT exclave surrounds a small exclave of NSW territory, namely the Point Perpendicular lighthouse which is at the southern tip of the Beecroft Peninsula. The lighthouse and its grounds are New South Wales territory, but cut off from the rest of the state by the strip of ACT land. This is a geographic curiosity: an exclave of NSW land enclosed by an exclave of ACT land.[9]
Administration[edit]
ACT sign
ACT Ministers implement their executive powers through the following government directorates:[22]
Chief Minister, Treasury and Economic Development Directorate
Community Services Directorate
Health Directorate
Education Directorate
Environment, Planning and Sustainable Development Directorate
Justice and Community Safety Directorate
Transport Canberra and City Services Directorate
Demographics[edit]
Estimated resident population since 1981
See also: Demographics of Canberra
At the 2016 census, the population of the ACT was 397,397 of whom most lived in Canberra.[23] The ACT median weekly income for people aged over 15 was $1000 while the national average was $662.[23] The average level of degree qualification in the ACT is higher than the national average. Within the ACT 4.5% of the population have a postgraduate degree compared to 1.8% across the whole of Australia.
Urban structure[edit]
Main article: Suburbs of Canberra
Bikepath to Weston Creek
Inner Canberra demonstrates some aspects of the Griffin plan, in particular the Parliamentary Triangle
The Canberra metropolitan area seen from Spot Satellite
Canberra is a planned city that was originally designed by Walter Burley Griffin, a major 20th century American architect.[24] Major roads follow a wheel-and-spoke pattern rather than a grid.[25] The city centre is laid out on two perpendicular axes: a water axis stretching along Lake Burley Griffin, and a ceremonial land axis stretching from Parliament House on Capital Hill north-eastward along Anzac Parade to the Australian War Memorial at the foot of Mount Ainslie.[26]
The area known as the Parliamentary Triangle is formed by three of Burley Griffin's axes, stretching from Capital Hill along Commonwealth Avenue to the Civic Centre around City Hill, along Constitution Avenue to the Defence precinct on Russell Hill, and along Kings Avenue back to Capital Hill.[26]
The larger scheme of Canberra's layout is based on the three peaks surrounding the city, Mount Ainslie, Black Mountain, and Red Hill. The main symmetrical axis of the city is along Anzac Parade and roughly[27] on the line[28] between Mount Ainslie and Bimberi Peak. Bimberi Peak being the highest mountain in the ACT approximately 52 km (32 mi) south west of Canberra . The precise alignment of Anzac parade is between Mount Ainslie and Capital Hill (formally Kurrajong Hill).
The Griffins assigned spiritual values to Mount Ainslie, Black Mountain, and Red Hill and originally planned to cover each of these in flowers. That way each hill would be covered with a single, primary color which represented its spiritual value. This part of their plan never came to fruition. In fact, WWI interrupted the construction and some conflicts after the war made it a difficult process for the Griffins. Nevertheless, Canberra stands halfway between the ski slopes and the beach. It enjoys a natural cooling from geophysical factors.
The urban areas of Canberra are organised into a hierarchy of districts, town centres, group centres, local suburbs as well as other industrial areas and villages. There are seven districts (with an eighth currently under construction), each of which is divided into smaller suburbs, and most of which have a town centre which is the focus of commercial and social activities. The districts were settled in the following chronological order:
North Canberra, mostly settled in the 1920s and '30s, with expansion up to the 1960s, now 14 suburbs
South Canberra, settled from the 1920s to '60s, 13 suburbs
Woden Valley, first settled in 1963, 12 suburbs
Belconnen, first settled in 1967, 25 suburbs
Weston Creek, settled in 1969, 8 suburbs
Tuggeranong, settled in 1974, 19 suburbs
Gungahlin, settled in the early 1990s, 18 suburbs although only 15 are developed or under development
Molonglo Valley, first suburbs currently under construction
The North and South Canberra districts are substantially based on Walter Burley Griffin's designs.[26] In 1967 the then National Capital Development Commission adopted the "Y Plan" which laid out future urban development in Canberra around a series of central shopping and commercial area known as the 'town centres' linked by freeways, the layout of which roughly resembled the shape of the letter Y,[29] with Tuggeranong at the base of the Y and Belconnen and Gungahlin located at the ends of the arms of the Y.[29]
Development in Canberra has been closely regulated by government, both through the town planning process, but also through the use of crown lease terms that have tightly limited the use of parcels of land. All land in the ACT is held on 99 year leases from the national government, although most leases are now administered by the Territory government.
Most suburbs have their own local shops, and are located close to a larger shopping centre serving a group of suburbs. Community facilities and schools are often also located near local shops or group shopping centres. Many of Canberra's suburbs are named after former Prime Ministers, famous Australians, early settlers, or use Aboriginal words for their title.
Street names typically follow a particular theme; for example, the streets of Duffy are named after Australian dams and reservoirs, the streets of Dunlop are named after Australian inventions, inventors and artists and the streets of Page are named after biologists and naturalists. Most diplomatic missions are located in the suburbs of Yarralumla, Deakin and O'Malley. There are three light industrial areas: the suburbs of Fyshwick, Mitchell and Hume.
Education[edit]
Main article: Education in the Australian Capital Territory
The John Curtin School of Medical Research, Australian National University
Almost all educational institutions in the Australian Capital Territory are located within Canberra. The ACT public education system schooling is normally split up into Pre-School, Primary School (K-6), High School (7–10) and College (11–12) followed by studies at university or CIT (Canberra Institute of Technology). Many private high schools include years 11 and 12 and are referred to as colleges. Children are required to attend school until they turn 17 under the ACT Government's "Learn or Earn" policy.[30]
In February 2004 there were 140 public and non-governmental schools in Canberra; 96 were operated by the Government and 44 are non-Government.[31] In 2005 there were 60,275 students in the ACT school system. 59.3% of the students were enrolled in government schools with the remaining 40.7% in non-government schools. There were 30,995 students in primary school, 19,211 in high school, 9,429 in college and a further 340 in special schools.[32]
As of May 2004, 30% of people in the ACT aged 15–64 had a level of educational attainment equal to at least a bachelor's degree, significantly higher than the national average of 19%.[33] The two main tertiary institutions are the Australian National University (ANU) in Acton and the University of Canberra (UC) in Bruce. There are also two religious university campuses in Canberra: Signadou is a campus of the Australian Catholic University and St Mark's Theological College is a campus of Charles Sturt University. Tertiary level vocational education is also available through the multi-campus Canberra Institute of Technology.
The Australian Defence Force Academy (ADFA) and the Royal Military College, Duntroon (RMC) are in the suburb of Campbell in Canberra's inner northeast. ADFA teaches military undergraduates and postgraduates and is officially a campus of the University of New South Wales while Duntroon provides Australian Army Officer training.
The Academy of Interactive Entertainment (AIE) offers courses in computer game development and 3D animation.
See also[edit]
Geography portal
Oceania portal
Commonwealth realms portal
Australia portal
Australian Capital Territory portal
Book:Australia
Community Based Corrections
History of the Australian Capital Territory
Human Rights Act 2004
Index of Australia-related articles
Outline of Australia
Revenue stamps of the Australian Capital Territory
Flag of the Australian Capital Territory
Notes[edit]
Jump up ^ "Australian Demographic Statistics, Sep 2017". Australian Bureau of Statistics. 22 March 2018. Retrieved 25 March 2018.
Jump up ^ 5220.0 – Australian National Accounts: State Accounts, 2009–10.
^ Jump up to: a b Boden, Anne (23 May 2007). "Floral Emblem of the ACT". Archived from the original on 1 June 2007. Retrieved 27 May 2007.
^ Jump up to: a b "Australian Capital Territory". Archived from the original on 5 March 2007. Retrieved 27 May 2007.
Jump up ^ Time to Talk Canberra. "ACT Flags and Emblems". CMD.act.gov.au. Retrieved 17 July 2016.
Jump up ^ "Australian Capital Territory is Australia's best economy". International Business Times. 18 January 2011. Retrieved 11 February 2016.
Jump up ^ "CommSec State of the States places NSW economy first". 27 January 2016. Retrieved 22 June 2016.
Jump up ^ "Australian Capital Territory (A.C.T.)". Britannica. Retrieved 11 March 2016.
^ Jump up to: a b While the bulk of this land was established as a separate Jervis Bay Territory when the Australian Capital Territory was granted self-government, it is not widely known that the portion on the Beecroft Peninsula remains part of the ACT. This is probably because the area has no permanent residents, being reserved as a live firing range for the Royal Australian Navy. However, retention of this strip of coastline ensures ongoing compliance with the legal requirement, as set out in section 4 of the Seat of Government Act 1908, that the ACT "shall ... have access to the sea".
Jump up ^ The area of ACT land on the Beecroft Peninsula is clearly shown in the New South Wales Roads Directory (Map 177, grid ref. S 2), which is published by the National Roads and Motoring Association and is based on NSW Department of Lands maps. A good online GIS map showing the Beecroft Peninsula, and those areas which are part of the ACT, can be found at the website of the City of Shoalhaven, the adjacent NSW municipality.
Jump up ^ Australian Bureau of Statistics, 2002 Yearbook of Australia, retrieved 22 July 2007
Jump up ^ Entry to the ACT Heritage Register – 20010. Woolshed Creek Fossil Site (PDF), ACT Heritage Council, archived from the original (PDF) on 22 October 2005
Jump up ^ "State Circle Cutting (Place ID 105733)". Australian Heritage Database. Department of the Environment.
Jump up ^ National Trust of Australia – Deakin Anticline, archived from the original on 6 July 2004
Jump up ^ Antony Green (22 September 2016). "Summary of Candidates and Parties Contesting 2016 ACT Election". ABC Elections.
Jump up ^ Three Levels of Law-Making, Parliamentary Education Office, archived from the original on 16 May 2013
Jump up ^ Factsheet – Hare-Clark electoral system, ACT Electoral Commission, 5 July 2012, archived from the original on 6 June 2013
Jump up ^ COAG Members, Council of Australian Governments, archived from the original on 19 July 2013
Jump up ^ "Territory Government", 1301.0 – Year Book Australia, 2012, Australian Bureau of Statistics, 24 May 2012, retrieved 21 October 2013
Jump up ^ "Disallowance powers removed from ACT self-government legislation". News, Events and Conferences. ACT Legislative Assembly. Archived from the original on 23 May 2012. Retrieved 5 November 2012.
Jump up ^ "Territories Self-Government Legislation Amendment (Disallowance and Amendment of Laws) Act 2011 (Cth)". ComLaw. Retrieved 14 September 2013.
Jump up ^ ACT Government Information Portal, ACT Government Directorates
^ Jump up to: a b Australian Bureau of Statistics (27 June 2017). "Australian Capital Territory". 2016 Census QuickStats. Retrieved 27 June 2017.
Jump up ^ Wigmore 1971, pp. 60–63.
Jump up ^ Wigmore 1971, p. 67.
^ Jump up to: a b c Wigmore 1971, p. 64.
Jump up ^ Google Earth
Jump up ^ Wigmore 1971, p. 64-67.
^ Jump up to: a b Sparke 1988, pp. 154–155.
Jump up ^ Dept of Education & Training. 2011 Archived 10 April 2011 at the Wayback Machine.
Jump up ^ Australian Bureau of Statistics. 2005. Schools in the ACT[dead link]
Jump up ^ ACT Department of Education and Training. 2005. Enrolments in ACT Schools 1995 to 2005 Archived 17 February 2006 at the Wayback Machine.
Jump up ^ Australian Bureau of Statistics. 2005. Education in the ACT[dead link]
References[edit]
Sparke, Eric (1988). Canberra 1954–1980. Canberra: Australian Government Publishing Service. ISBN 0-644-08060-4.
Wigmore, Lionel (1971). Canberra: History of Australia's National Capital. Canberra: Dalton Publishing Company. ISBN 0-909906-06-8.
External links[edit]
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Statistical Subdivisions of the Australian Capital Territory
Geographic data related to Australian Capital Territory at OpenStreetMap
Canberra Travel guide at Wikivoyage
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text:
Thou shalt not covet
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Part of a series on
The Ten Commandments
I am the LORD thy God
No other gods before me
No graven images or likenesses
Not take the LORD's name in vain
Remember the sabbath day
Honour thy father and thy mother
Thou shalt not kill
Thou shalt not commit adultery
Thou shalt not steal
Thou shalt not bear false witness
Thou shalt not covet
Related articles
Tablets of Stone
Ritual Decalogue
Catholic theology
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t
e
"Thou shalt not covet" is the most common translation of one (or two, depending on the numbering tradition) of the Ten Commandments or Decalogue,[1] which are widely understood as moral imperatives by legal scholars, Jewish scholars, Catholic scholars, and Protestant scholars.[2][3][4][5] The Book of Exodus and the Book of Deuteronomy both describe the Ten Commandments as having been spoken by God,[6] inscribed on two stone tablets by the finger of God,[7] and, after Moses broke the original tablets, rewritten by God on replacements.[8]
The full text of the commandment reads:
You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.
—  Exodus 20:17
Unlike the other commandments which focus on outward actions, this commandment focuses on thought. It is an imperative against setting one’s desire on things that are forbidden. One commandment forbids the act of adultery. This commandment forbids the desire for adultery. One commandment forbids stealing. This commandment forbids the desire for acquisition of someone else's goods. The New Testament describes Jesus as interpreting the Ten Commandments as issues of the heart’s desires rather than merely prohibiting certain outward actions.
You have heard that it was said to the people long ago, “Do not murder,” and “anyone who murders will be subject to judgment.” But I tell you that anyone who is angry with his brother will be subject to judgment … You have heard that it was said, “Do not commit adultery.” But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.
—  Matthew 5:21-22, 27-28 (NIV)
The Catechism of the Catholic Church connects the command against coveting with the command to “love your neighbor as yourself.”[9] Ibn Ezra on the question of "how can a person not covet a beautiful thing in his heart?" wrote that the main purpose of all the commandments is to straighten the heart.[10]
Contents
[hide]
1 Ancient usage
2 Jewish views
3 New Testament views
4 Catholic Church views
4.1 Prohibition of carnal concupiscence (lust)
4.2 Prohibition of greed and envy of possessions
5 Protestant views
6 See also
7 Notes
8 Further reading
9 External links
Ancient usage[edit]
The Hebrew word translated "covet" is chamad (חמד) which is commonly translated into English as "covet", "lust", and "strong desire."[11] The Hebrew Bible contains a number of warnings and examples of negative consequences for lusting or coveting. For example, when God was instructing Israel regarding the false religion of the Canaanites, he warned them not to covet the silver or gold on their idols, because this can lead to bringing detestable things into the home.
The images of their gods you are to burn in the fire. Do not covet the silver and gold on them, and do not take it for yourselves, or you will be ensnared by it, for it is detestable to the LORD your God. Do not bring a detestable thing into your house or you, like it, will be set apart for destruction. Utterly abhor and detest it, for it is set apart for destruction.
—  Deuteronomy 7:25-26 (NIV)
The Book of Joshua contains a narrative in which Achan incurred the wrath of God by coveting prohibited gold and silver that he found in the destruction of Jericho. This is portrayed as a violation of covenant and a disgraceful thing.[12]
The Book of Proverbs warns against coveting, "Above all else, guard your heart, for it is the wellspring of life."[13] The prophet Micah condemns the coveting of houses and fields as a warning against lusting after physical possessions.[14] The Hebrew word for "covet" can also be translated as "lust", and the book of Proverbs warns against coveting in the form of sexual lust.
Do not lust in your heart after her beauty or let her captivate you with her eyes, for the prostitute reduces you to a loaf of bread, and the adulteress preys upon your very life.
—  Proverbs 6:25-26 (NIV)
Jewish views[edit]
This commandment is directed against the sin of envy. Man is given the gift of human intelligence in order to be able to sift out the good from the bad, even in his/her own thoughts.[15]
Maimonides (the Rambam) viewed the prohibition of coveting as a fence or boundary intended to keep adherents a safe distance away from the very serious sins of theft, adultery, and murder.
Desire leads to coveting, and coveting leads to stealing. For if the owner (of the coveted object) does not wish to sell, even though he is offered a good price and is entreated to accept, the person (who covets the object) will come to steal it, as it is written (Mikha 2:2) [Micah 2:2], 'They covet fields and (then) steal them.' And if the owner approaches him with a view to reclaiming his money or preventing the theft, then he will come to murder. Go and learn from the example of Achav [Ahab] and Navot [Naboth].[16]
Maimonides’ admonition to learn from the example of Ahab and Naboth refers to the narrative in 1 Kings 21 in which King Ahab of Israel tried to convince Naboth the Jezreelite to sell him the vineyard Naboth owned adjacent to the king’s palace. Ahab wanted the land to use as a vegetable garden, but Naboth refused to sell or trade the property to Ahab saying, “The LORD forbid that I should give up to you what I have inherited from my fathers!”[17] Ahab’s wife Jezebel then conspired to obtain the vineyard by writing letters in Ahab’s name to the elders and nobles in Naboth’s town instructing them to have two scoundrels bear false witness claiming that Naboth has cursed both God and the king. After Naboth was subsequently stoned to death, Ahab seized possession of Naboth’s vineyard. The text describes the LORD as very angry with Ahab, and the prophet Elijah pronounces judgment on both Ahab and Jezebel.[18]
Other Jewish views portray the prohibition of coveting as having its own fundamental and independent significance apart from the other nine commandments. For example, the Bava Batra teach that a person can even harm his neighbor with his eyes. It asserts that damage caused by looking is also regarded as damage that is prohibited.[19] Even if the covetous desire is concealed in the heart, the covetous desire in itself is regarded by the Torah as damaging to the neighbor.[20]
Philo of Alexandria describes covetous desire as a kind of revolution and plotting against others, because the passions of the soul are formidable. He regards desire as the worst kind of passion, but also one over which the individual exercises voluntary control. Therefore, near the conclusion of his discourse on the Decalogue, Philo exhorts the individual to make use of this commandment to cut off desire, the fountain of all iniquity.[21] Left unchecked, covetous desire is the source of personal, interpersonal, and international strife.
Is the love of money, or of women, or of glory, or of any one of the other efficient causes of pleasure, the origin of slight and ordinary evils? Is it not owing to this passion that relationships are broken asunder, and change the good will which originates in nature into an irreconcilable enmity? And are not great countries and populous kingdoms made desolate by domestic seditions, through such causes? And are not earth and sea continually filled with novel and terrible calamities by naval battles and military expeditions for the same reason?
—  Philo[22]
Ibn Ezra taught that a person can control his desires by training his heart to be content with that God has allotted to him.
When he knows that God has forbidden his neighbor's wife to him, then she is more elevated in his eyes than the princess in the eyes of the peasant. And so he is satisfied with his portion and does not allow his heart to covet and desire something that is not his, for he knows that God does not wish to give it to him; he cannot take it by force or by his thoughts or schemes. He has faith in his Creator, that He will provide for him and do what is good in His eyes.
—  Ibn Ezra[23]
New Testament views[edit]
The Gospel of Luke describes Jesus' warning to guard one’s heart against covetousness. "Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions."[24] Jesus also describes the sins that defile a person as sins from coming from untamed desires in the heart.[25] The Epistle of James portrays covetous desire residing in the heart as being the internal source of temptation and sin.[26] James goes on to describe how covetous desire leads to fighting and that lack of material possessions is caused by not asking God for them and by asking with wrong motives.
You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions. You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.
—  James 4:2-4[27]
The Epistle to the Ephesians and the Epistle to the Colossians regard the sin of covetousness as a kind of idolatry and list this sin along with sexual immorality and impurity which give rise to the wrath of God.[28]
But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.
—  Ephesians 5:5-6[29]
The New Testament stresses thanksgiving and contentment as proper heart attitudes that contrast covetousness. John the Baptist exhorted soldiers to be content with their pay rather than extorting money by threats and false accusations.[30] The book of Hebrews encourages one to keep his life free from the love of money and "be content with what you have" and depend on the promises and help of God rather than trusting in wealth.[31] The book of 1 Timothy contains a classic warning against the love of money and stresses that it is great gain to be content with food and clothing.
Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
—  1 Timothy 6:6-10[32]
Catholic Church views[edit]
The Catholic Church considers the prohibition on coveting in Deuteronomy 5:21 and Exodus 20:17 to include two commandments, which are numbered the ninth and tenth. In the Catholic view, the ninth commandment is a prohibition on carnal concupiscence (or lust), and the tenth commandment prohibits greed and the setting of one’s heart on material possessions.
Prohibition of carnal concupiscence (lust)[edit]
The ninth commandment forbids "the interior, mental desire or plan" to do adultery, which is strictly forbidden by the sixth commandment. It is considered sinful when desired or thought lustfully and deliberately with "full knowledge and full consent of the will".[33]
A key point in the Catholic understanding of the ninth commandment is Jesus’ statement in the Sermon on the Mount, "Every one who looks at a woman lustfully has already committed adultery with her in his heart."[34] In Theology of the Body, Pope John Paul II says that Jesus forbids one to commit adultery in the heart not only with another's spouse, but also with his/her own spouse when one looks at him/her lustfully or treats him/her "only as an object to satisfy instinct".[35][36] There is an emphasis on the thoughts and attitudes of the heart as well as the promise that the pure in heart will both see God and be like him.
The sixth beatitude proclaims, "Blessed are the pure in heart, for they shall see God." "Pure in heart" refers to those who have attuned their intellects and wills to the demands of God's holiness, chiefly in three areas: charity; chastity or sexual rectitude; love of truth and orthodoxy of faith. …The "pure in heart" are promised that they will see God face to face and be like him.( 1 Corinthians 13:12; 1 John 3:2) Purity of heart is the precondition of the vision of God. Even now it enables us to see according to God, to accept others as "neighbors"; it lets us perceive the human body - ours and our neighbor's - as a temple of the Holy Spirit, a manifestation of divine beauty.[37]
While baptism confers upon the Christian the grace of purification from sins, the baptized must continue to struggle against disordered desires and the lust of the flesh. By God’s grace he can prevail 1) by virtue of the gift of chastity which empowers love with an undivided and upright heart 2) by purity of intention which seeks to find and fulfill the will of God in everything 3) by purity of vision which disciplines the feelings and imagination and refuses complicity with impure thoughts, and 4) by prayer which looks to God for help against temptation and casts one’s cares upon God.[38]
Adherence to the ninth commandment’s requirement of purity requires modesty, which "protects the intimate center of the person". Modesty refuses to uncover "what should remain hidden". Modesty is a servant of chastity and guides how one looks at others and behaves toward them in protective conformity with the dignity of the human person. Modesty encourages patience and moderation in loving relationships, requiring that the conditions for the definitive giving and commitment of man and woman be fulfilled to one another. It is a decency that inspires one’s clothing. Modesty is discreet and avoids harmful curiosity.[39]
There is a modesty of the feelings as well as of the body. It protests, for example, against the voyeuristic explorations of the human body in certain advertisements, or against the solicitations of certain media that go too far in the exhibition of intimate things. Modesty inspires a way of life which makes it possible to resist the allurements of fashion and the pressures of prevailing ideologies. The forms taken by modesty vary from one culture to another. Everywhere, however, modesty exists as an intuition of the spiritual dignity proper to man. It is born with the awakening consciousness of being a subject. Teaching modesty to children and adolescents means awakening in them respect for the human person.
—  Catechism of the Catholic Church[40]
In addition to personal purity and modesty, the Catholic Church teaches that Christian purity requires a purification of the social climate. Communications media ought to demonstrate respect and restraint in their presentations which should be free from widespread eroticism and the inclination to voyeurism and illusion. Moral permissiveness rests on a wrongheaded understanding of human freedom. Education in the moral law is necessary for the development of true freedom. Educators should be expected to give young people “instruction respectful of the truth, the qualities of the heart, and the moral and spiritual dignity of man.”[41]
Prohibition of greed and envy of possessions[edit]
Catholic teaching on the prohibition of greed and envy center around Christ’s admonishments to desire and store up treasure in Heaven rather than on Earth, "For where your treasure is, there will your heart be also."[42] The tenth commandment is regarded as completing and unfolding the ninth. The tenth commandment forbids coveting the goods of another, as the root of the stealing and fraud forbidden by the commandment, "You shall not steal." "Lust of the eyes" leads to the violence and injustice forbidden by the commandment, "You shall not murder." Covetousness, like sexual immorality, originates in the idolatry prohibited by the first three commandments. Along with the ninth commandment, the tenth summarizes the entire Ten Commandments, by focusing on the intentions and desires of the heart.[43]
Covetous desires create disorder because they move beyond satisfying basic human needs and "exceed the limits of reason and drive us to covet unjustly what is not ours and belongs to another or is owed to him."[44] Greed and the desire to amass earthy goods without limit are forbidden as are avarice and the passion for riches and power. "You shall not covet" means that we should banish our desires for whatever does not belong to us. Never having enough money is regarded as a symptom of the love of money.[45] Obedience to the tenth commandment requires that envy be banished from the human heart. Envy is a capital sin that includes sadness at the sight of another’s goods and the immoderate desire to acquire them for oneself. The baptized person should resist envy by practicing good will and rejoicing and praising God for material blessings granted to neighbor and brother.[46] God warns man away from what seems "good for food . . . a delight to the eyes . . . to be desired to make one wise,"[47] and law and grace turn men’s hearts away from avarice and envy and toward the Holy Spirit who satisfies man’s heart.[48]
But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe." (Romans 3:21-22) Henceforth, Christ's faithful "have crucified the flesh with its passions and desires"; they are led by the Spirit and follow the desires of the Spirit.”(Galatians 5:24, cf. Romans 8:14, 27)
—  Catechism of the Catholic Church[49]
Catholic teaching reminds that Jesus enjoins his disciples to prefer him to everything and everyone, and bids them "renounce all that [they have]" for his sake and that of the Gospel.[50] Jesus gave his disciples the example of the poor widow of Jerusalem who gave out of her poverty all that she had to live on.[51] Detachment from riches is portrayed as obligatory for entrance into the Kingdom of heaven.[52] "Blessed are the poor in spirit"[53] illustrates that those who voluntarily do not receive their physical needs are more inclined to seek fulfillment of their spiritual needs through Jesus Christ. "The Lord grieves over the rich, because they find their consolation in the abundance of goods."[54] "I want to see God" expresses the true desire of man. The water of eternal life quenches the thirst for God.[55] Attachment to the goods of this world are a bondage. The Scriptural remedy is the desire for true happiness that is found in seeking and finding God. Holy people must struggle, with grace from on high, to obtain the good things God promises. Christ’s faithful put to death their cravings and, with the grace of God, prevail over the seductions of pleasure and power.[56] For what does it profit a man to gain the whole world, yet lose his own soul?[57]
Protestant views[edit]
"Tenth Commandment", Harpers Weekly, March 12, 1870
Martin Luther views sinful human nature such that no person naturally desires to see others with as much as oneself, each acquiring as much as he can while pretending to be pious. The human heart, Luther says, is deceitful, knowing how to adorn oneself finely while concealing one’s rascality.
For we are so inclined by nature that no one desires to see another have as much as himself, and each one acquires as much as he can; the other may fare as best he can. And yet we pretend to be godly, know how to adorn ourselves most finely and conceal our rascality, resort to and invent adroit devices and deceitful artifices (such as now are daily most ingeniously contrived) as though they were derived from the law codes; yea, we even dare impertinently to refer to it, and boast of it, and will not have it called rascality, but shrewdness and caution. In this lawyers and jurists assist, who twist and stretch the law to suit it to their cause, stress words and use them for a subterfuge, irrespective of equity or their neighbor's necessity. And, in short, whoever is the most expert and cunning in these affairs finds most help in law, as they themselves say: Vigilantibus iura subveniunt [that is, The laws favor the watchful].
—  Martin Luther, The Large Catechism[58]
Luther further explains that the tenth commandment is not intended for the rogues of the world, but for the pious, who wish to be praised and considered as honest and upright people, because they have not broken any of the outward commandments. Luther sees covetousness in the quarreling and wrangling in court over inheritances and real estate. He sees covetousness in financiering practiced in a manner to obtain houses, castles, and land through foreclosure. Likewise, Luther sees the tenth commandment as forbidding contrivances to take another man’s wife as one’s own and uses the example of King Herod taking his brother’s wife while his brother was still living.[59]
In whatever way such things happen, we must know that God does not wish that you deprive your neighbor of anything that belongs to him so that he suffer the loss and you gratify your avarice with it, even if you could keep it honorably before the world; for it is a secret and insidious imposition practised under the hat, as we say, that it may not be observed. For although you go your way as if you had done no one any wrong, you have nevertheless injured your neighbor; and if it is not called stealing and cheating, yet it is called coveting your neighbor's property, that is, aiming at possession of it, enticing it away from him without his will, and being unwilling to see him enjoy what God has granted him.
—  Martin Luther, The Large Catechism[58]
John Calvin views the tenth commandment as a demand for purity of the heart, above and beyond the outward actions. Calvin distinguishes between making an explicit design to obtain what belongs to our neighbor and a covetous desire in the heart. For Calvin, design is a deliberate consent of the will, after passion has taken possession of the mind. Covetousness may exist without such a deliberate design, when the mind is stimulated and tickled by objects on which we set our affection.[60]
As, therefore, the Lord previously ordered that charity should regulate our wishes, studies, and actions, so he now orders us to regulate the thoughts of the mind in the same way, that none of them may be depraved and distorted, so as to give the mind a contrary bent. Having forbidden us to turn and incline our mind to wrath, hatred, adultery, theft, and falsehood, he now forbids us to give our thoughts the same direction.
—  John Calvin[60]
In explaining the prohibition on covetousness, Calvin views the mind as either being filled with charitable thoughts toward one’s brother and neighbor, or being inclined toward covetous desires and designs. The mind wholly imbued with charity has no room for carnal desires. Calvin recognizes that all sorts of fancies rise up in the mind, and he exhorts the individual to exercise choice and discipline to shifting one’s thoughts away from fleshly desires and passions. Calvin asserts that God’s intention in the command is to prohibit every kind of perverse desire.[61]
Matthew Henry sees the tenth commandment striking at the root of many sins by forbidding all desire that may yield injury to one’s neighbor. The language of discontent and envy are forbidden in the heart and mind. The appetites and desires of the corrupt nature are proscribed, and all are enjoined to see our face in the reflection of this law and to submit our hearts under the government of it.[62]
The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man’s house were mine! Such a man’s wife mine! Such a man’s estate mine!’’ This is certainly the language of discontent at our own lot, and envy at our neighbour’s; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom. 7:7.
—  Matthew Henry[62]
See also[edit]
Christianity portal
Seven Laws of Noah
Sin
Notes[edit]
Jump up ^ Exodus 20:1–21 and Deuteronomy 5:1–23, Ten Commandments, New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1174-1175
Jump up ^ Posner, Richard A., How Judges Think, Harvard University Press, 2008, p. 322
Jump up ^ ‘’Ten Commandments,’’ New Bible Dictionary, Second Edition, Tyndale House, 1982 pp. 1174-1175
Jump up ^ Bromiley, Geoffrey W., The International Standard Bible Encyclopedia, 1988, p. 117
Jump up ^ Renewal theology: systematic theology from a charismatic perspective, J. Rodman Williams, 1996 p.240; Making moral decisions: a Christian approach to personal and social ethics, Paul T. Jersild, 1991, p. 24
Jump up ^ Exodus 20:1
Jump up ^ "Exodus 31:18, Deuteronomy 9:10, Catholic Catechism 2056". Ten Commandments, New Bible Dictionary, Second Edition. Tyndale House. 1982. pp. 1174–1175.
Jump up ^ Deuteronomy 10:1–5
Jump up ^ Leviticus 19:18, Romans 13:9, Catechism of the Catholic Church 2514-2533
Jump up ^ Sefer Ha-chinukh, Mitzva 416
Jump up ^ The NIV Complete Concordance, Zondervan, 1981
Jump up ^ Joshua 7
Jump up ^ Proverbs 4:23 (NIV)
Jump up ^ Micah 2:2
Jump up ^ Wollenburg, Mordechai. "Thought Control", Chabad.org
Jump up ^ Maimonides, Hilkhot Gezeila Va-aveida 1:11
Jump up ^ 1 Kings 21:4 (JPS)
Jump up ^ 1 Kings 21:20-23
Jump up ^ The Tenth Commandment: "You Shall Not Covet" by Rav Elchanan Samet
Jump up ^ Umberto Cassuto’s Comments on Exodus 20:14, The Tenth Commandment: "You Shall Not Covet" by Rav Elchanan Samet
Jump up ^ Philo, A Treatise Concerning the Ten Commandments XXII
Jump up ^ Philo, A Treatise Concerning the Ten Commandments XXVIII
Jump up ^ Ibn Ezra, comments on “You shall not covet”
Jump up ^ Luke 12:15 ESV
Jump up ^ Mark 7:20-22
Jump up ^ James 1:13-15
Jump up ^ James 4:2-4 ESV
Jump up ^ Ephesians 5:3-6, Colossians 3:5-6
Jump up ^ Ephesians 5:5-6
Jump up ^ Luke 3:14
Jump up ^ Hebrews 13:5-6
Jump up ^ 1 Timothy 6:6-10 ESV
Jump up ^ Baker, Kenneth (1982). Fundamentals of Catholicism: Creed, Commandments. 1. Ignatius Press. pp. 240–241. ISBN 9780898700176.
Jump up ^ Catechism of the Catholic Church, The Ninth Commandment, Matthew 5:28
Jump up ^ Pope John Paul II (8 October 1980), Interpreting the Concept of Concupiscence, L'Osservatore Romano (retrieved from EWTN)
Jump up ^ McCormick, Richard A. (1998). John Paul II and Moral Theology. Paulist Press. pp. 152–155. ISBN 9780809137978.
Jump up ^ Catechism of the Catholic Church §§2518-2519
Jump up ^ Catechism of the Catholic Church 2520
Jump up ^ "Paragraphs 2521–2522". Catechism of the Catholic Church, Second Edition. Libreria Editrice Vaticana. 2012.
Jump up ^ Catechism of the Catholic Church 2523-2524
Jump up ^ Catechism of the Catholic Church 2525-2526
Jump up ^ Catechism of the Catholic Church, The Tenth Commandment, Matthew 6:21
Jump up ^ "Paragraph 2534". Catechism of the Catholic Church, Second Edition. Libreria Editrice Vaticana. 2012.
Jump up ^ Catechism of the Catholic Church, 2535
Jump up ^ Catechism of the Catholic Church, 2536
Jump up ^ Catechism of the Catholic Church, 2538-2540
Jump up ^ Gensesis 3:6
Jump up ^ Catechism of the Catholic Church, 2541
Jump up ^ Catechism of the Catholic Church 2543
Jump up ^ Luke 14:33
Jump up ^ Luke 21:4
Jump up ^ Catechism of the Catholic Church 2544,
Jump up ^ Matthew 5:3
Jump up ^ Catechism of the Catholic Church 2547
Jump up ^ Catechism of the Catholic Church 2557, John 14:14
Jump up ^ 2548-2550 Catechism of the Catholic Church 2548-2550
Jump up ^ Mark 8:36
^ Jump up to: a b The Large Catechism by Martin Luther, Translated by F. Bente and W.H.T. Dau Published in: Triglot Concordia: The Symbolical Books of the Ev. Lutheran Church (St. Louis: Concordia Publishing House, 1921) pp. 565-773
Jump up ^ Mark 6:17-20
^ Jump up to: a b John Calvin, Institutes of the Christian Religion, Book Two, Chapter 8, Section 49
Jump up ^ John Calvin, Institutes of the Christian Religion, Book Two, Chapter 8, Section 50
^ Jump up to: a b Matthew Henry’s Commentary on Exodus 20:16
Further reading[edit]
The Jewish Study Bible, Tanakh Translation. 2004. Berlin, Adele; Brettler, Marc Zvi; Fishbane, Michael, eds. Jewish Publication Society, New York: Oxford University Press. ISBN 0-19-529751-2
Matthew Henry’s Concise Commentary on the Whole Bible (accessed 2 September 2009)
The Holy Bible, English Standard Version. 2007. Crossway Bibles, Wheaton, IL. ISBN 1-58134-379-5
New Jerusalem Bible. 1985. (accessed 28 August 2009)
The NIV Study Bible. 1995. Barker, Kenneth, Burdick, Donald; Stek, John; Wessel, Walter; Youngblood, Ronald, eds. Zondervan. Grand Rapids, MI, USA ISBN 0-310-92709-9
U.S. Catholic Church. Catechism of the Catholic Church. 2003. Doubleday Religion. ISBN 0-385-50819-0 (accessed 1 September 2009)
External links[edit]
Yalkut Shimoni
Tanakh (Holy Scriptures), Jewish Publication Society (JPS) 1917
Explanation of Torah, Mishnah, Talmud versions
Brief explanations of Talmudic works and their origins
Catechism of the Catholic Church
New Jerusalem Bible (Catholic)
Matthew Henry’s Concise Commentary on the Whole Bible
John Wesley’s notes on the Bible
John Calvin’s commentary on the Bible
Bible Gateway online reading and research tool; several versions are available
Judaism 101 Love and Brotherhood
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Ten Commandments
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