On Lying.
20But 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, excepting those by which crimes are screened and defended: so that the reason why the aforesaid lie is disgraceful, is that, although it hurt no man, and profit the poor, it screens a theft; but if it should in such sort hurt nobody and profit somebody as not to screen and defend any sin, it would not be morally wrong. As, put the case that some one should in thy sight hide his money that he might not lose it by theft or violence, and thereupon being questioned thou shouldest tell a lie; thou wouldest hurt no man, and wouldest serve him who had need that his money were hidden, and wouldest not have covered a sin by telling a lie. For it is no sin if a man hide his property which he fears to lose. But, if we therefore sin not in telling a lie, for that, while covering no man’s sin, we hurt nobody and do good to somebody, what are we about as concerning the sin itself of a lie? For where it is laid down, “Thou shalt not steal,” there is also this, “Thou shalt not bear false witness.” Since then each is severally prohibited, why is false witness culpable if it cover a theft or any other sin, but if without any screening of sin it be done by itself, then not culpable, whereas stealing is culpable in and by itself, and so other sins? Or is it so that to hide a sin is not lawful; to do it, lawful?
21If 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 man, or to hide some man’s crime, or in any way to oppress any man in judgment? For a witness seems to be necessary to the judge for cognizance of the cause. But if the Scripture named a “witness” only so far as that goes, the Apostle would not say, “Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ: whom He raised not up.” For so he shows that it is false witness to tell a lie, yea, in falsely praising a person.
Or peradventure, doth the person who lies then utter false witness when he either invents or hides any man’s sin, or hurts any man in whatever way? For, if a lie spoken against a man’s temporal life is detestable, how much more one against eternal life? as is every lie, if it take place in doctrine of religion. And it is for this reason that the Apostle calls it false witness, if a man tell a lie about Christ, yea, one which may seem to pertain to His praise. Now if it be a lie that neither inventeth or hideth any man’s sin, nor is answered to a question of the judge, and hurteth no man, and profits some man, are we to say that it is neither false witness, nor a reprehensible lie?
22What 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 who seeks, in order to bring to punishment a man, the slayer of man? Is he to tell a lie? For how does he not hide a sin by lying, when he for whom he lies has been guilty of a heinous sin? Or is it because he is not questioned concerning his sin, but about the place where he is concealed? So then to lie in order to hide a person’s sin is evil; but to lie in order to hide the sinner is not evil? “Yea, surely:” says some one: “for a man sins not in avoiding punishment, but in doing something worthy of punishment. Moreover, it pertaineth to Christian discipline neither to despair of any man’s amendment, nor to bar against any man the way of repentance.” What if thou be led to the judge, and then questioned concerning the very place where the other is in hiding? Art thou prepared to say, either, “He is not there,” when thou knowest him to be there; or, “I know not, and have not seen,” what thou knowest and hast seen? Art thou then prepared to bear false witness, and to slay thy soul that a manslayer may not be slain? Or, up to the presence of the judge wilt thou lie, but when the judge questions thee, then speak truth that thou be not a false witness? So then thou art going to slay a man thyself by betraying him. Surely the betrayer too is one whom the divine Scripture detesteth. Or haply is he no betrayer, who in answer to the judge’s interrogation gives true information; but would be a betrayer, if, unasked, he should delate a man to his destruction? Put the case with respect to a just and innocent man, that thou know where he is in hiding, and be questioned by the judge; which man, however, has been ordered to be taken to execution by a higher power, so that he who interrogates is charged with the execution of the law, not the author of the sentence? Will it be no false witness that thou shalt lie for an innocent man, because the interrogator is not a judge, but only charged with the execution? What if the author of the law interrogate thee, or any unjust judge, making quest of an innocent man to bring him to punishment? What wilt thou do? wilt thou be false witness, or betrayer?
Or will he be a betrayer, who to a just judge shall ultroneously delate a lurking homicide; and he not so, who to an unjust judge, interrogating him of the hiding-place of an innocent man whom he seeks to slay, shall inform against the person who has thrown himself upon his honor? Or between the crime of false witness and that of betrayal, wilt thou remain doubtful and unable to make up thy mind? Or by holding thy peace or professing that thou wilt not tell, wilt thou make up thy mind to avoid both? Then why not do this before thou come to the judge, that thou mayest shun the lie also? For, having kept clear of a lie, thou wilt escape all false witness; whether every lie be false witness, or not every: but by keeping clear of all false witness in thy sense of the word, thou wilt not escape all lying. How much braver then, how much more excellent, to say, “I will neither betray nor lie?”
23This 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, through officers sent by him, for a man who was taking refuge with him, and whom he kept in hiding with all possible care, he made answer to their questions, that he could neither tell a lie, nor betray a man; and when he had suffered so many torments of body, (for as yet emperors were not Christian,) he stood firm in his purpose. Thereupon being brought before the emperor, his conduct appeared so admirable, that he without any difficulty obtained a pardon for the man whom he was trying to save. What conduct could be more brave and constant? But peradventure some more timid person may say, “I can be prepared to bear any torments, or even to submit to death, that I may not sin; but, since it is no sin to tell a lie such that you neither hurt any man, nor bear false witness, and benefit some man, it is foolish and a great sin, voluntarily and to no purpose to submit to torments, and, when one’s health and life may haply be useful, to fling them away for nothing to people in a rage.” Of whom I ask; Why he fears that which is written, “Thou shalt not bear false witness,” and fears not that which is said unto God, “Thou wilt destroy all them that speak leasing?” Says he, “It is not written, Every lie: but I understand it as if it were written, Thou wilt destroy all that speak false witness.” But neither there is it said, All false witness. “Yes, but it is set there,” saith he, “where the other things are set down which are in every sort evil.” What, is this the case with what is set down there, “Thou shalt not kill?” If this be in every sort evil, how shall one clear of this crime even just men, who, upon a law given, have killed many? “But,” it is rejoined, “that man doth not himself kill, who is the minister of some just command.” These men’s fear, then, I do accept, that I still think that laudable man who would neither lie, nor betray a man, did both better understand that which is written, and what he understood did bravely put in practice.
24But 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 hidden in such manner, that he cannot easily be found unless betrayed: but we are asked, whether he be in such a place or not. If we know him to be there, by holding our peace we betray him, or even by saying that we will in no wise tell whether he be there or not: for from this the questioner gathers that he is there, as, if he were not, nothing else would be answered by him who would not lie nor betray a man, but only, that he is not there. So, by our either holding our peace, or saying such words, a man is betrayed, and he who seeks him hath but to enter in, if he have the power, and find him: whereas he might have been turned aside from finding him by our telling a lie. Wherefore if thou know not where he is, there is no cause for hiding the truth, but thou must confess that thou knowest not. But, if thou know where he is, whether he be in the place which is named in the question or elsewhere; thou must not say, when it is asked whether he be there or not, “I will not tell thee what thou askest,” but thou must say, “I know where he is, but I will never show.” For if, touching one place in particular thou answer not and profess that thou wilt not betray, it is just as if thou shouldest point to that same place with thy finger: for a sure suspicion is thereby excited. But if at the first thou confess that thou know where he is, but will not tell, haply the inquisitor may be diverted from that place, and begin now to ply thee that the place where he is may be betrayed. For which good faith and humanity whatever thou shalt bravely bear, is judged to be not only not culpable, but even laudable; save only these things which if a man suffer he is said to suffer not bravely, but immodestly and foully. For this is the last description of lie, concerning which we must treat more diligently.