On Lying.

 1. There is a great question about Lying, which often arises in the midst of our every day business, and gives us much trouble, that we may not either

 2. Setting aside, therefore, jokes, which have never been accounted lies, seeing they bear with them in the tone of voice, and in the very mood of the

 3. For which purpose we must see what a lie is. For not every one who says a false thing lies, if he believes or opines that to be true which he says.

 4. But it may be a very nice question whether in the absence of all will to deceive, lying is altogether absent. Thus, put the case that a person shal

 5. But whether a lie be at some times useful, is a much greater and more concerning question. Whether, as above, it be a lie, when a person has no wil

 6. On the other hand, those who say that we must never lie, plead much more strongly, using first the Divine authority, because in the very Decalogue

 7. Neither do they confess that they are awed by those citations from the Old Testament which are alleged as examples of lies: for there, every incide

 8. For this reason, from the books of the New Testament, except the figurative pre-significations used by our Lord, if thou consider the life and mann

 9. But if no authority for lying can be alleged, neither from the ancient Books, be it because that is not a lie which is received to have been done o

 10. As concerning purity of body here indeed a very honorable regard seems to come in the way, and to demand a lie in its behalf to wit, that if the

 11. But if any man supposes that the reason why it is right for a person to tell a lie for another is, that he may live the while, or not be offended

 12. Thus has the question been on both sides considered and treated and still it is not easy to pass sentence: but we must further lend diligent hear

 13. In which proposition these points may well deserve to be questioned: whether such consent is to be accounted as a deed: or whether that is to be c

 14. “How,” sayest thou, “is it not his doing as well as theirs, when they would not do this, if he would do that?” Why, at this rate we go housebreaki

 15. The whole stress, then, of this question comes to this whether it be true universally that no sin of another, committed upon thee, is to be imput

 16. Or, are some lies, also, to be excepted, so that it were better to suffer this than to commit those? If so, then not every thing that is done in o

 17. But yet if the option were proposed to the man who chose to burn incense to idols rather than yield his body to abominable lust, that, if he wishe

 18. This being from the very first and most firmly established, touching other lies the question proceeds more securely. But by consequence we must al

 19. These sorts of lies having been without any hesitation condemned, next follows a sort, as it were by steps rising to something better, which is co

 20. But haply some may think that there is an exception to be added that there be some honest lies which not only hurt no man, but profit some man, e

 21. If this be absurd, what shall we say? Is it so, that there is no “false witness,” but when one tells a lie either to invent a crime against some m

 22. What then, if a homicide seek refuge with a Christian, or if he see where the homicide have taken refuge, and be questioned of this matter by him

 23. This did a former Bishop of the Church of Thagasta, Firmus by name, and even more firm in will. For, when he was asked by command of the emperor,

 24. But one sometimes comes to a case of this kind, that we are not interrogated where the person is who is sought, nor forced to betray him, if he is

 25. For first to be eschewed is that capital lie and far to be fled from, which is done in doctrine of religion to which lie a man ought by no consid

 26. Touching which matter, there will be some place open for consideration, if first the divine authorities which forbid a lie be diligently discussed

 27. As, when we read in the Gospel, “Thou hast received a blow in the face, make ready the other cheek.” Now as an example of patience can none be fou

 28. It is also written, “But I say unto you, Swear not at all.” But the Apostle himself has used oaths in his Epistles. And so he shows how that is to

 29. As that, “Take no thought for the morrow,” and, “Take therefore no thought what ye shall eat, or what ye shall drink, or what ye shall put on.” No

 30. Moreover, it was said to the Apostles that they should take nothing with them for their journey, but should live by the Gospel. And in a certain p

 31. Thus then what is written, “The mouth that lieth, slayeth the soul ” of what mouth it speaketh, is the question. For in general when the Scripture

 32. Manifestly also in the Gospel we find the mouth of the heart: so that in one place the Lord is found to have mentioned the mouth both of the body

 33. But, like as it is asked of what mouth the Scripture saith, “The mouth that lieth, slayeth the soul,” so it may be asked, of what lie. For it seem

 34. For what is written in another place, “Wish not to use every lie ” they say is not of force for this, that a person is not to use any lie. Therefo

 35. Moreover what is written “Thou wilt destroy all that speak leasing:” one saith that no lie is here excepted, but all condemned. Another saith: Yea

 36. For, concerning false witness, which is set down in the ten commands of the Law, it can indeed in no wise be contended that love of truth may at h

 37. Likewise, touching that which is written, “A son which receiveth the word shall be far from destruction: but receiving, he receiveth it for himsel

 38. Certain it is, albeit all this disputation go from side to side, some asserting that it is never right to lie, and to this effect reciting divine

 39. And all these sins, truly, whether such whereby an injury is done to men in the comforts of this life, or whereby men corrupt themselves and hurt

 40. Now the things which are to be kept safe for sanctity’s sake are these: pudicity of body, and chastity of soul, and verity of doctrine. Pudicity o

 41. There resulteth then from all these this sentence, that a lie which doth not violate the doctrine of piety, nor piety itself, nor innocence, nor b

 42. It clearly appears then, all being discussed, that those testimonies of Scripture have none other meaning than that we must never at all tell a li

 43. So great blindness, moreover, hath occupied men’s minds, that to them it is too little if we pronounce some lies not to be sins but they must nee

35. Moreover what is written “Thou wilt destroy all that speak leasing:”58    Ps. v. 6 one saith that no lie is here excepted, but all condemned. Another saith: Yea verily: but they who speak leasing from the heart, as we disputed above; for that man speaketh truth in his heart, who hateth the necessity of lying, which he understands as a penalty of the moral life. Another saith: All indeed will God destroy who speak leasing, but not all leasing: for there is some leasing which the Prophet was at that time insinuating, in which none is spared; that is, if refusing to confess each one his sins, he defend them rather, and will not do penance,59    Agere pœnitentiam so that not content to work iniquity, he must needs wish to be thought just, and succumb not to the medicine of confession: as the very distinction of the words may seem to intimate no other, “Thou hatest all that work iniquity;”60    Ps. v. 5 but wilt not destroy them if upon repenting they speak the truth in confession, that by doing that truth they may come to the light; as is said in the Gospel according to John, “But be that doeth truth cometh unto the light.61    John iii. 21 Thou wilt destroy all who” not only work what Thou hatest, but also “speak leasing;”62    Ps. v. 6, 7 in holding out before them false righteousness, and not confessing their sins in penitence.

35. Item quod scriptum est, Perdes omnes qui loquuntur mendacium: alius dicit nullum hic exceptum esse mendacium, sed omne damnatum. Alius dicit: Ita vero, sed qui loquuntur ex corde mendacium, secundum superiorem disputationem; nam veritatem loquitur in corde, qui odit mentiendi necessitatem, quam poenam hujus vitae mortalis intelligit. Alius dicit: Omnes quidem perdet Deus qui loquuntur mendacium, sed non omne mendacium: est enim aliquod mendacium quod tunc insinuabat Propheta, in quo nulli parcatur; id est, si peccata sua quisque confiteri detrectans, defendat ea potius, et nolit agere poenitentiam; ut parum sit quia operatur iniquitatem, nisi etiam justus videri volens medicinae confessionis non succumbat: ut et ipsa verborum distinctio non aliud intimare videatur, Odisti omnes qui operantur iniquitatem (Psal. V, 7); sed non perdes, si poenitendo in confessione veritatem loquantur, ut faciendo istam veritatem veniant ad lucem; sicut in Evangelio secundum Joannem dicitur, Qui autem facit veritatem, venit ad lucem (Joan. III, 21). Perdes autem omnes qui, non solum operantur quod odisti, sed etiam loquuntur mendacium; falsam justitiam praetendendo, nec in poenitentia confitendo peccata.