154 LYING
IS ALLOWED FOR NO REASON . . . OR IS IT
1.
Augustine,
On Lying: (Aug., De mendacio 14.25; PL 40.505) The sixth kind of
lie harms no one and benefits someone, as for example, if anyone, knowing that someone’s
money is to be taken unfairly, lies when he says he doesn’t know where it is.
The seventh kind of lie, which also harms no one and benefits someone, is if a
person lies, not wanting to betray the person being sought in order to be put
to death.
2.
Augustine,
again: (Aug., De mendacio 21.42; PL 40.516) There must be no lying of
the sixth sort. Not even is the truth of testimony rightly corrupted for
someone’s temporal benefit and safety. No one should be led toward eternal salvation,
helped by a lie. Nor should there be any lying of the seventh sort. Anyone’s
convenience or temporal safety should not be preferred to faith. No one should
be so badly moved by our right deeds, and he is made worse in his mind and moved
further from piety.
3.
Augustine
again, on Psalm five: (Aug., Enarrat. in Psalmos, Ps. 5.7; PL
36.85-86) Let no one think a complete spiritual person, at whose death the soul
does not die, should, either for his sake or someone else’s, lie for this
temporal life. But since it is one thing to lie, and other to hide the truth,
if indeed it is one thing to say something false, another to keep the truth
quiet; if someone by chance, does not want to betray a person in this visible
life, he ought to be prepared to hide the truth not to say something false, so
he neither betrays nor lies, and does not kill his should for someone else’s
body.
4.
Also:
(Aug., Enarrat. in Psalmos, Ps. 5.7; PL 36.86) There are two kinds of
lies in which there is not great fault, although they are not without fault:
when we joke, or lie for a neighbor. The first is not destructive, because it
does not deceive; for the person, to whom it is said, knows it is said for the sake
of a joke. The second is milder, since it holds some kindness. It should not be
called a lie because it does not have a duplex heart; just as, for instance, if
someone, to whom a sword is lent, promises to return it, when asked, to the
person who gave it; if perchance, the latter is delirious when he asks for his
sword, it clearly should not be returned until his sanity is restored, lest he
kill himself or others. No duplex heart is involved, since the one to whom the
sword was entrusted, when he promised to return it did not suppose a mad man would
ask for it back. Clearly, sometimes to keep a true thing quiet does not incur
blame, but to say something false is not found to be conceded to Christians.
5.
Isidore,
in The Highest Good, book two, chapter five: (Isid., Sent. ii.30.6;
PL 83.632 B) Sometimes it is worse to think about, than to speak, a lie.
Occasionally an incautious person happens to tell a lie precipitously; however,
he is not able to contemplate a lie without effort.
6.
And:
(Isid., Sent. ii.30.7; PL 83.632 C) It is written (Wis 1.11) “the lying
mouth kills the soul” and (Ps 5.7) “he will destroy those who speak lies”.
Faultless people flee this kind of lying also, so that someone’s lie is not
defended by their lie, and they do not harm their own soul, endeavoring to
offer safety to another’s flesh; although we believe this kind of sin is easily
forgiven.
7.
Augustine,
on questions about Genesis, chapter one hundred forty-five: (Aug., Quaest. in
Heptateuchum i.145; PL 34.586-87) It is often asked what Joseph means,
saying to his brothers (Gn 44.15 LXX): “Didn’t you know that, in augury, there
is no body like me?” Because it was said, not seriously, but as a joke (as the
outcome taught), should it be considered not a lie? Lies are told seriously by
liars, not in jest. When things are said only in jest, they are not counted as
a lie.
8.
Hilary,
on Psalm fourteen: (Hil., Tract. in Ps. 14.10; PL 9.305 A) A lie is
especially necessary, and sometimes falsity is useful, when we lie about
someone hiding, to the person employed to murder him, or if we give deceitful
testimony for someone in danger, or if we deceive a sick person about the difficulty
of a curse. It is important, according to the teaching of the apostle (cf. Col
4.6) for our speech to be seasoned with wit. (Yes and No: The Complete
English Translation of Peter Abelard’s Sic Et Non [trans. Priscilla Throop;
2d ed.; Charlotte, Vt.: MedievalMS, 2008], 403-5)
