S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI DE MENDACIO LIBER UNUS .

 CAPUT PRIMUM.

 CAPUT II.

 CAPUT III.

 4. Quanquam subtilissime quaeratur utrum cum abest voluntas fallendi, absit omnino mendacium.

 5. Sed utrum sit utile aliquando mendacium, multo major magisque necessaria quaestio est. Utrum ergo mentiatur quisquis fallendi non habet voluntatem,

 6. Contra, illi quibus placet nunquam mentiendum, multo fortius agunt, utentes primo auctoritate divina, quoniam in ipso Decalogo scriptum est, Falsum

 7. Nec illis quae de veteribus Libris mendaciorum exempla prolata sunt, terreri se dicunt ubi quidquid gestum est, figurate accipi potest, quamvis re

 8. Et ideo de libris Novi Testamenti, exceptis figuratis significationibus Domini, si vitam moresque sanctorum et facta ac dicta consideres, nihil tal

 9. Quod si auctoritas mentiendi nec de antiquis Libris proferri potest, vel quia non est mendacium quod figurate gestum dictumve recipitur, vel quia b

 CAPUT VII.

 CAPUT VIII.

 CAPUT IX.

 13. In qua propositione ista sunt quae merito quaeri possunt: utrum talis consensio pro facto habenda sit aut utrum consensio dicenda sit quae non ha

 14. Quomodo, inquis, non cum eis facit, quando illi hoc non facerent, si ipse illud faceret? Hoc modo frangimus januam cum effractoribus, quia si non

 15. Totus itaque hujus quaestionis nodus ad hoc adducit, ut quaeratur utrum alienum nullum peccatum, quamvis in te commissum, tibi imputetur, si levio

 16. An aliqua etiam mendacia excipienda sunt, ut satius sit hanc pati, quam illa committere? Quod si ita est, non quidquid factum fuerit ut illa immun

 17. Sed tamen si talis optio proponeretur ei qui thurificare idolis, quam muliebria perpeti maluit, ut si illud vellet evitare, famam Christi aliquo m

 CAPUT XI.

 CAPUT XII.

 20. Sed fortassis exceptionem addendam quis putet, ut sint quaedam honesta mendacia, quae non solum nulli obsunt, sed etiam nonnulli prosunt, exceptis

 21. Quod si absurdum est, quid dicemus? An falsum testimonium non est, nisi cum quisque ita mentitur, ut aut crimen confingat in aliquem, aut alicujus

 22. Quid ergo, si ad christianum homicida confugiat, aut videat quo confugit et de hac re interrogetur ab eo qui ad supplicium quaerit hominem homini

 23. Fecit hoc episcopus quondam Thagastensis Ecclesiae, Firmus nomine, firmior voluntate. Nam cum ab eo quaereretur homo jussu Imperatoris per apparit

 24. Sed venitur aliquando ad hujusmodi articulum, ut non interrogemur ubi sit ille qui quaeritur, neque cogamur ut eum prodamus, si sic occultatus est

 CAPUT XIV.

 26. De qua re patebit aliquis considerationi locus, si prius divinas auctoritates, quae mendacium prohibent, diligenter discutiamus: si enim ipsae nul

 27. Velut cum legimus in Evangelio, Accepisti alapam, para alteram maxillam (Matth. V, 39). Exemplum 0507 Si male dixi, exprobra de malo si autem ben

 28. Scriptum est etiam, Ego autem dico vobis, non jurare omnino. Juravit autem ipse Apostolus in Epistolis suis (Rom. IX, 1 Philipp. I, 8, et Galat.

 29. Sicut illud, Nolite cogitare de crastino et, Nolite itaque cogitare quid manducetis, et quid bibatis, et quid induamini

 30. Item dictum est Apostolis, ut nihil secum portantes in via, ex Evangelio viverent. Et quodam 0508 loco etiam ipse Dominus significavit cur hoc dix

 CAPUT XVI.

 32. Manifeste etiam in Evangelio invenimus os cordis ut uno loco et corporis et cordis os Dominus commemorasse inveniatur, ubi ait: Adhuc et vos sine

 33. Sicut autem quaeritur de quo ore dixerit, Os autem quod mentitur, occidit animam ita quaeri potest, de quo mendacio. Videtur enim de illo proprie

 34. Nam quod alio loco scriptum est, Noli velle mentiri omne mendacium non ad hoc volunt valere, ut nullo mendacio quisquam mentiatur. Itaque cum ali

 35. Item quod scriptum est, Perdes omnes qui loquuntur mendacium: alius dicit nullum hic exceptum esse mendacium, sed omne damnatum. Alius dicit: Ita

 36. Nam de falso testimonio, quod in decem praeceptis Legis positum est, nullo modo quidem contendi potest dilectionem veritatis in corde servandam, e

 37. Item quod scriptum est, Verbum excipiens filius a perditione longe aberit: excipiens autem excipit illud sibi, et nihil falsi de ore ipsius proced

 0513 38. Haec certe omnis disputatio quamvis alternet, aliis asserentibus nunquam esse mentiendum, et ad hoc divina testimonia recitantibus aliis con

 39. Et omnia quidem ista peccata, sive quibus injuria fit hominibus in ipsis vitae hujus commodis , sive quibus se ipsi homines corrumpunt, et nulli i

 CAPUT XIX.

 CAPUT XX.

 CAPUT XXI.

 0517 43. Tanta porro caecitas hominum animos occupavit, ut eis parum sit si dicamus quaedam mendacia non esse peccata, nisi etiam in quibusdam peccatu

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 manners of the Saints, their actions and sayings, nothing of the kind can be produced which should provoke to imitation of lying. For the simulation of Peter and Barnabas is not only recorded, but also reproved and corrected.9    Gal. ii. 12–21 For it was not, as some suppose,10    S. Jerome Ep. inter Augustinianas, 75, n. 9–11. out of the same simulation that even Paul the Apostle either circumcised Timothy, or himself celebrated certain ceremonies11    Sacramenta according to the Jewish rite; but he did so, out of that liberty of his mind whereby he preached that neither are the Gentiles the better for circumcision, nor the Jews the worse. Wherefore he judged that neither the former should be tied to the custom of the Jews, nor the Jews deterred from the custom of their fathers. Whence are those words of his: “Is any man called being circumcised let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Let every man abide in the same calling wherein he was called.”12    1 Cor. vii. 18–20 How can a man become uncircumcised after circumcision? but let him not do so, saith he: let him not so live as if he had become uncircumcised, that is, as if he had covered again with flesh the part that was bared, and ceased to be a Jew; as in another place he saith, “Thy circumcision is become uncircumcision.”13    Rom. ii. 25 And this the Apostle said, not as though he would compel either those to remain in uncircumcision, or the Jews in the custom of their fathers: but that neither these nor those should be forced to the other custom; and, each should have power of abiding in his own custom, not necessity of so doing. For neither if the Jew should wish, where it would disturb no man, to recede from Jewish observances, would he be prohibited by the Apostle, since the object of his counselling to abide therein was that Jews might not by being troubled about superfluous things be hindered from coming to those things which are necessary to salvation. Neither would it be prohibited by him, if any of the Gentiles should wish to be circumcised for the purpose of showing that he does not detest the same as noxious, but holds it indifferently, as a seal,14    Signaculum the usefulness of which had already passed away with time; for it did not follow that, if there were now no salvation to be had from it, there was destruction to be dreaded therefrom. And for this reason, Timothy, having been called in uncircumcision, yet because his mother was a Jewess and he was bound, in order to gain his kindred, to show them that he had not learnt in the Christian discipline to abominate the sacraments of the old Law, was circumcised by the Apostle;15    Acts xvi. 1–3 that in this way they might prove to the Jews, that the reason why the Gentiles do not receive them, is not that they are evil and were perniciously observed by the Fathers, but because they are no longer necessary to salvation after the advent of that so great Sacrament, which through so long times the whole of that ancient Scripture in its prophetical prefigurations did travail in birth withal. For he would circumcise Titus also, when the Jews urged this,16    Gal. ii. 3, 4 but that false brethren, privily brought in, wished it to be done to the intent they might have it to disseminate concerning Paul himself as a token that he had given place to the truth of their preaching, who said that the hope of Gospel salvation is in circumcision of the flesh and observances of that kind, and that without these Christ profiteth no man: whereas on the contrary Christ would nothing profit them, who should be circumcised because they thought that in it was salvation; whence that saying, “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.”17    Gal. v. 2 Out of this liberty, therefore, did Paul keep the observances of his fathers, but with this one precaution and express declaration, that people should not suppose that without these was no Christian salvation. Peter, however, by his making as though salvation consisted in Judaism, was compelling the Gentiles to judaize; as is shown by Paul’s words, where he says, “Why compellest thou the Gentiles to live as do the Jews?”18    Gal. ii. 14 For they would be under no compulsion unless they saw that he observed them in such manner as if beside them could be no salvation. Peter’s simulation therefore is not to be compared to Paul’s liberty. And while we ought to love Peter for that he willingly received correction, we must not bolster up lying even by the authority of Paul, who both recalled Peter to the right path in the presence of them all, lest the Gentiles through him should be compelled to judaize; and bare witness to his own preaching, that whereas he was accounted hostile to the traditions of the fathers in that he would not impose them on the Gentiles, he did not despise to celebrate them himself according to the custom of his fathers, and therein sufficiently showed that this has remained in them at the Coming of Christ; that neither to the Jews they are pernicious, nor to the Gentiles necessary, nor henceforth to any of mankind means of salvation.19    Salutares

8. Et ideo de libris Novi Testamenti, exceptis figuratis significationibus Domini, si vitam moresque sanctorum et facta ac dicta consideres, nihil tale proferri potest, quod ad imitationem provocet mentiendi. Simulatio namque Petri et Barnabae non solum commemorata, verum etiam reprehensa atque correcta est (Galat. II, 12, 13). Non enim, ut nonnulli putant, ex eadem simulatione etiam Paulus apostolus aut Timotheum circumcidit, aut ipse quaedam ritu Judaico sacramenta celebravit ; sed ex illa libertate sententiae suae, qua praedicavit nec Gentibus prodesse circumcisionem, nec Judaeis obesse. Unde nec illos astringendos ad consuetudinem Judaeorum, nec illos a paterna deterrendos censuit. Unde illa verba ejus sunt: Circumcisus quis vocatus est? non adducat praeputium. In praeputio quis vocatus est? non circumcidatur. Circumcisio nihil est, et praeputium nihil est; sed observatio mandatorum Dei. Unusquisque in qua vocatione 0493 vocatus est, in ea permaneat (I Cor. VII, 18-20). Quomodo enim potest adduci praeputium quod praecisum est? Sed non adducat dixit, non ita vivat, quasi praeputium adduxerit; id est, quasi in eam partem quam nudavit, rursus tegmen carnis attraxerit, et quasi Judaeus esse destiterit: sicut alibi dicit, Circumcisio tua praeputium facta est (Rom. II, 25). Et hoc non tanquam cogens dixit Apostolus, aut illos manere in praeputio, aut Judaeos in consuetudine patrum suorum: sed ut neutri in alteram cogerentur ; potestatem autem haberet quisque manendi in sua consuetudine, non necessitatem. Neque enim si vellet Judaeus, ubi nullum perturbaret, recedere a Judaicis observationibus, prohiberetur ab Apostolo; quandoquidem consilium in eis permanendi ad hoc dedit, ne superfluis perturbati Judaei, ad ea quae saluti essent necessaria non venirent. Neque ab illo prohiberetur si vellet quisquam Gentilium ideo circumcidi, ut hoc ipsum ostenderet non se detestari quasi noxium, sed indifferenter habere tanquam signaculum, cujus utilitas jam tempore praeterisset: non enim, si salus ex eo jam nulla esset, etiam exitium inde metuendum fuit. Ideoque et Timotheus cum in praeputio vocatus esset, tamen quia de Judaea matre ortus erat, et ostendere cognatis suis debebat ad eos lucrifaciendos, non hoc se didicisse in disciplina christiana, ut illa sacramenta quae Legis veteris essent abominaretur, circumcisus est ab Apostolo (Act. XVI, 1 et 3): ut hoc modo demonstrarent Judaeis, non ideo Gentes non ea suscipere, quia mala sunt et perniciose a patribus observata; sed quia jam saluti non necessaria post adventum tanti sacramenti, quod per tam longa tempora tota vetus illa Scriptura propheticis figurationibus parturivit. Nam et Titum circumcideret, cum hoc urgerent Judaei, nisi subintroducti falsi fratres ideo fieri vellent, ut haberent quod de ipso Paulo disseminarent, tanquam eorum veritati cesserit, qui spem salutis evangelicae in circumcisione carnis atque ejusmodi observationibus esse praedicarent, et sine his nemini Christum prodesse contenderent (Galat. II, 3, 4): cum contra nihil prodesset Christus eis qui eo animo circumciderentur, ut ibi esse salutem putarent; unde est illud, Ecce ego Paulus dico vobis, quia si circumcidamini, Christus nihil vobis proderit (Id. V, 2). Ex hac igitur libertate Paulus paternas observationes observavit, hoc unum cavens et praedicans, ne sine his salus christiana nulla putaretur. Petrus autem simulatione sua, tanquam in Judaismo salus esset, cogebat Gentes judaizare: quod verba Pauli ostendunt dicentis, Quomodo gentes cogis judaizare (Id. II, 14)? Non enim cogerentur, nisi viderent eum sic eas observare, quasi praeter illas salus esse non posset. Petri ergo simulatio libertati Pauli non est comparanda. Et ideo Petrum amare debemus libenter correctum, non autem astruere etiam de Pauli auctoritate mendacium: qui et Petrum coram omnibus 0494 in rectam viam revocavit, ne Gentes per eum judaizare cogerentur; et ipse suae praedicationi attestatus est, qui cum putaretur hostis paternarum traditionum, eo quod nolebat eas imponere Gentibus, non aspernatus eas ipse more patrio celebrare, satis ostendit hoc in eis Christo adveniente remansisse, ut nec Judaeis essent perniciosae, nec Gentibus necessariae, nec jam cuiquam hominum salutares.