Writings of Augustine. Moral Treatises
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Moral Treatises of St. Augustin.
On the Good of Widowhood.
[De Bono Viduitatis.]
Translated by Rev. C. L. Cornish, M.A., of Exeter College, Oxford.
Published in 1886 by Philip Schaff,
New York: Christian Literature Publishing Co.
This work is not mentioned in the Retractations, probably because it
is a letter, and as such it is reckoned by Possidius, cap. 7. It is
also marked as St. Augustin's by its references to his other works, De
Bono Conjugali, etc. cap. 15. Ep. to Proba, cap. 23. The date is
marked by the recent consecration of Demetrias, which was in 413. The
admonition for which he is thanked by Juliana, Ep. 188, may be that
against Pelagianism.
An objection has been raised from its disagreement with the fourth
Council of Carthage, an. 398. can. 104, which excommunicates widows
who marry again after consecration, and pronounces them guilty of
adultery, whereas in cap. 10 and 11, the opinion that such marriages
are no marriages, and that they ought to return to continence, is
refuted. The two, however, are not wholly irreconcileable, as there
may be a guilt similar to that of adultery incurred, and it may be
visited with a censure in the form of excommunication, and yet the
marriage may remain valid. The 16th Canon of Chalcedon imposes such a
penalty, with power to the Bishop to relax it.--Abridged from the
Benedictine Edition.
Augustin the Bishop, servant of Christ, and of the servants of Christ,
unto the religious handmaiden of God, Juliana, in the Lord of lords
health.
Not any longer to be in debt of my promise to your request and love in
Christ, I have seized the occasion as I could, amid other my very
pressing engagements, to write to you somewhat concerning the
profession of holy widowhood, forasmuch as, when I was present, you
laded me with entreaty, and, when I had not been able to deny you
this, you often by letters demanded my promise. And in this work of
ours, when you shall find in reading that some things pertain not at
all unto your own person, or unto the person of you, who are living
together in Christ, nor are strictly necessary to give counsel unto
your life, it will be your duty not on this account to judge them
superfluous. Forsooth this letter, although it be addressed to you,
was not to be written for you alone; but certainly it was a matter for
us not to neglect, that it should profit others also through your
means. Whatsoever, therefore, you shall find here, such as either hath
been at no time necessary for you, or is not so now, and which yet you
shall perceive to be necessary for others, grieve not either to
possess or to lend to read; that your charity also may be the profit
of others.
2. Whereas, therefore, in every question, which relates to life and
conduct, not only teaching, but exhortation also is necessary; in
order that by teaching we may know what is to be done, and by
exhortation may be incited not to think it irksome to do what we
already know is to be done; what more can I teach you, than what we
read in the Apostle? For holy Scripture setteth a rule to our
teaching, that we dare not "be wise more than it behoveth to be wise;"
[2220] but be wise, as himself saith, "unto soberness, according as
unto each God hath allotted the measure of faith." [2221] Be it not
therefore for me to teach you any other thing, save to expound to you
the words of the Teacher, and to treat of them as the Lord shall have
given to me.
Footnotes
[2220] So V.
[2221] Rom. xii. 3
3. Therefore (thus) saith the Apostle, the teacher of the Gentiles,
the vessel of election, "But I say unto the unmarried and the widows,
that it is good for them, if they shall have so continued, even as I
also." [2222] These words are to be so understood, as that we think
not that widows ought not to be called unmarried, in that they seem to
have made trial of marriage: for by the name of unmarried women he
means those, who are not now bound by marriage, whether they have
been, or whether they have not been so. And this in another place he
opens, where he says, "Divided is a woman unmarried and a virgin."
[2223] Assuredly when he adds a virgin also, what would he have
understood by an unmarried woman, but a widow? Whence also, in what
follows, under the one term "unmarried" he embraces both professions,
saying, "She who is unmarried is careful of the things of the Lord,
how to please the Lord: but she who is married is careful of the
things of the world, how to please her husband." [2224] Certainly by
the unmarried he would have understood, not only her who hath never
married, but her also, who, being by widowhood set free from the bond
of marriage, hath ceased to be married; for on this account also he
calleth not married, save her, who hath an husband; not her also, who
hath had, and hath not. Wherefore every widow is unmarried; but,
because not every unmarried woman is a widow, for there are virgins
also; therefore he hath here set both, where he says, "But I say unto
the unmarried and the widows;" as if he should say, What I say unto
the unmarried, I say not unto them alone, who are virgins, but unto
them also who are widows; "that it is good for them, if they shall
have so continued, even as also I." [2225]
Footnotes
[2222] tois, tais: 1 Cor. vii. 8
[2223] he gune kai he parthenos
[2224] 1 Cor. vii. 34
[2225] 1 Cor. vii. 8
4. Lo, there is your good compared to that good, which the Apostle
calls his own, if faith be present: yea, rather, because faith is
present. Short is this teaching, yet not on this account to be
despised, because it is short; but on this account to be retained the
more easily and the more dearly, in that in shortness it is not cheap.
For it is not every kind of good soever, which the Apostle would here
set forth, which he hath unambiguously placed above the faith of
married women. But how great good the faith of married women, that is,
of Christian and religious women joined in marriage, hath, may be
understood from this, that, when he was giving charge for the avoiding
of fornication, wherein assuredly he was addressing married persons
also, he saith, "Know ye not that your bodies are the members of
Christ?" [2226] So great then is the good of faithful marriage, that
even the very members are (members) of Christ. But, forasmuch as the
good of widowed continence is better than this good, the purpose of
this profession is, not that a catholic widow be any thing more than a
member of Christ, but that she have a better place, than a married
woman, among the members of Christ. Forsooth the same Apostle says,
"For, as in one body we have many members, but all members have not
the same course of action; so being many we are one body in Christ,
and each members one of another: having gifts diverse according unto
the grace, which hath been given unto us." [2227]
Footnotes
[2226] 1 Cor. vi. 15
[2227] Rom. xii. 4-6
5. Wherefore also when he was advising married persons not to defraud
one another of the due of carnal intercourse; lest, by this means, the
one of them, (the due of marriage being denied to him,) being through
his own incontinence tempted of Satan, should fall away into
fornication, he saith, "But this I say of leave, not of command; but I
would that all men were as I myself; but each one hath his own proper
gift from God; but one in this way, and another in that." [2228] You
see that wedded chastity also, and the marriage faith of the Christian
bed, is a "gift," and this of God; so that, when as carnal lust
exceeds somewhat the measure of sensual intercourse, beyond what is
necessary for the begetting of children, this evil is not of marriage,
but venial by reason of the good of marriage. For not concerning
marriage, which is contracted for the begetting of children, and the
faith of wedded chastity, and the sacrament (indissoluble, so long as
both live) of matrimony, all which are good; but concerning that
immoderate use of the flesh, which is recognized in the weakness of
married persons, and is pardoned by the intervention of the good of
marriage, the Apostle saith, "I speak of leave, not of command." Also,
when he says, "The woman is bound, so long as her husband lives: but,
in case her husband shall have died, she is set free: let her be
married to whom she will, only in the Lord: but she shall be more
blessed, if she shall have so continued, according to my counsel;"
[2229] he shows sufficiently that a faithful woman is blessed in the
Lord, even when she marries a second time after the death of her
husband, but that a widow is more blessed in the same Lord; that is,
to speak not only in the words, but by instances also, of the
Scriptures, that Ruth is blessed, but that Anna is more blessed.
Footnotes
[2228] 1 Cor. vii. 6, 7
[2229] 1 Cor. vii. 39, 40
6. Wherefore this in the first place you ought to know, that by the
good, which you have chosen, second marriages are not condemned, but
are set in lower honor. For, even as the good of holy virginity, which
thy daughter hath chosen, doth not condemn thy one marriage; so
neither doth thy widowhood the second marriage of any. For hence,
specially, the heresies of the Cataphryges and of the Novatians
swelled, which Tertullian also, inflated with cheeks full of sound not
of wisdom, whilst with railing tooth he attacks [2230] second
marriages, as though unlawful, which the Apostle with sober mind
allows [2231] to be altogether lawful. From this soundness of doctrine
let no man's reasoning, be he unlearned, or be he learned, move thee;
nor do thou so extol thy own good, as to charge as evil that of
another's which is not evil; but do thou rejoice so much the more of
thy own good, the more thou seest, that, by it, not only are evils
shunned, but some goods too surpassed. For adultery and fornication
are evils. But from these unlawful things she is very far removed, who
hath bound herself by liberty of vow, and, not by command of law, but
by counsel of charity, hath brought to pass that even things lawful
should not be lawful to her. And marriage chastity is a good, but
widowed continence is a better good. Therefore this better good is
honored by the submission of that other, not that other condemned by
the praise of this that is better.
Footnotes
[2230] "Concidit."
[2231] "Concedit."
7. But whereas the Apostle, when commending the fruit of unmarried men
and women, in that they have thought of the things of the Lord, how to
please God, added and saith, "But this I say for your profit, not to
cast a snare on you," [2232] that is, not to force you; "but in order
to that which is honorable;" we ought not, because he saith that the
good of the unmarried is honorable, therefore to think that the bond
of marriage is base; otherwise we shall condemn first marriages also,
which neither Cataphryges, nor Novatians, nor their most learned
upholder Tertullian dared to call base. But as, when he says, "But I
say unto the unmarried and widows, that it is good for them if they
shall have so continued;" [2233] assuredly he set down "good" for
"better," since every thing, which, when compared with a good, is
called better, this also without doubt is a good; for what else is it
that it is so called better, save that it is more good? and yet we do
not on this account suppose him by consequence to have thought that it
was an evil, in case they married, in that he said, "it is good for
them, if they shall have so continued;" so also, when he says, "but in
order to that which is honest," he hath not shown that marriage is
base, but that which was honester than (another thing also) honest, he
hath commended by the name of honest in general. Because what is
honester, save what is more honest? But what is more honest is
certainly honest. Forsooth he plainly showed that this is better than
that other that is good, where he says, "Whoso giveth to marry, doeth
well; but whoso giveth not to marry, doeth better." [2234] And this
more blessed than that other that is blessed, where he saith, "But she
shall be more blessed, if she shall have so continued." [2235] As,
therefore, there is than good a better, and than blessed a more
blessed, so is there than honest an honester, which he chose to call
honest. For far be it that that be base, of which the Apostle Peter
speaking saith, "Husbands, unto your wives, as unto the weaker and
subject vessel, give honor, as unto co-heirs of grace;" and addressing
the wives, he exhorts them, by the pattern of Sarah, to be subject
unto their husbands; "For so," saith he, "certain holy women, who
hoped in God, adorned themselves, obeying their own husbands; even as
Sarah obeyed Abraham, calling him lord, whose daughters ye are made,
well-doing, and not fearing any disturbance." [2236]
Footnotes
[2232] 1 Cor. vii. 35
[2233] 1 Cor. vii. 8
[2234] 1 Cor. vii. 38
[2235] ver. 40
[2236] 1 Pet. iii. 5-7. [See R.V.]
8. Whence, also, what the Apostle Paul said of the unmarried woman,
"that she may be holy both in body and spirit;" [2237] we are not so
to understand, as though a faithful woman being married and chaste,
and according to the Scriptures subject unto her husband, be not holy
in body, but only in spirit. For it cannot come to pass, that when the
spirit is sanctified, the body also be not holy, of which the
sanctified spirit maketh use: but, that we seem not to any to argue
rather than to prove this by divine saying; since the Apostle Peter,
making mention of Sarah, saith only "holy women," and saith not, "and
in body;" let us consider that saying of the same Paul, where
forbidding fornication he saith, "Know ye not, that your bodies are
members of Christ? Taking, therefore, members of Christ, shall I make
them members of an harlot? Far be it." [2238] Therefore let any one
dare to say that the members of Christ are not holy; or let him not
dare to separate from the members of Christ the bodies of the faithful
that are married. Whence, also, a little after he saith, "Your body is
the temple within you of the Holy Spirit, Whom ye have from God; and
ye are not your own; for ye have been bought with a great price."
[2239] He saith that the body of the faithful is both members of
Christ, and the temple of the Holy Spirit, wherein assuredly the
faithful of both sexes are understood. There therefore are married
women, there unmarried women also; but distinct in their deserts, and
as members preferred to members, whilst yet neither are separated from
the body. Whereas, therefore, he saith, speaking of an unmarried
woman, "that she may be holy both in body and spirit," he would have
understood a fuller sanctification both in body and in spirit, and
hath not deprived the body of married women of all sanctification.
Footnotes
[2237] 1 Cor. vii. 34
[2238] 1 Cor. vi. 15. [See R.V.]
[2239] 1 Cor. vi. 19, 20
9. Learn, therefore, that thy good, yea, rather, remember what thou
hast learned, that thy good is more praised, because there is another
good than which this is better, than if this could not on any other
condition be a good, unless that were an evil, or altogether were not.
The eyes have great honor in the body, but they would have less, if
they were alone, and there were not other members of less honor. In
heaven itself the sun by its light surpasses, not chides, the moon;
and star from star differs in glory, [2240] not is at variance through
pride. Therefore, "God made all things, and, lo, very good;" [2241]
not only "good," but also "very;" for no other reason, than because
"all." For of each several work throughout it was also said, "God saw
that it is good." But, when "all" were named, "very" was added; and it
was said, "God saw all things which He made, and, lo, very good." For
certain several things were better than other several, but all
together better than any several. Therefore, may the sound doctrine of
Christ make thee in His Body sound through His Grace, that, what thou
hast better than others in body and spirit, the self-same thy spirit,
which ruleth the body, may neither extol with insolence, nor
distinguish with lack of knowledge.
Footnotes
[2240] 1 Cor. xv. 41
[2241] Gen. i. 31
10. Nor, because I called Ruth blessed, Anna more blessed, in that the
former married twice, the latter, being soon widowed of her one
husband, so lived long, do you straightway also think that you are
better than Ruth. Forsooth different in the times of the Prophets was
the dispensation of holy females, whom obedience, not lust, forced to
marry, for the propagation of the people of God, [2242] that in them
Prophets of Christ might be sent beforehand; whereas the People itself
also, by those things which in figure happened among them, whether in
the case of those who knew, or in the case of those who knew not those
things, was nothing else than a Prophet of Christ, of whom should be
born the Flesh also of Christ. In order therefore for the propagation
of that people, he was accounted accursed by sentence of the Law,
whoso raised not up seed in Israel. [2243] Whence also holy women were
kindled, not by lust of sensual intercourse, but by piety of bearing;
so that we most rightly believe of them that they would not have
sought sensual intercourse, in case a family could have come by any
other means. And to the husbands was allowed the use of several wives
living; and that the cause of this was not lust of the flesh, but
forethought of begetting, is shown by the fact, that, as it was lawful
for holy men to have several wives living, it was not likewise lawful
for holy women to have intercourse with several husbands living; in
that they would be by so much the baser, by how much the more they
sought what would not add to their fruitfulness. Wherefore holy Ruth,
not having seed such as at that time was necessary in Israel, on the
death of her husband sought another of whom to have it. Therefore than
this one twice married, Anna once married a widow was on this account
more blessed, in that she attained also to be a prophetess of Christ;
concerning whom we are to believe, that, although she had no sons,
(which indeed Scripture by keeping silence hath left uncertain,) yet,
had she by that Spirit foreseen that Christ would immediately come of
a virgin, by Which she was enabled to recognize Him even as a child:
whence, with good reason, even without sons, (that is, assuming she
had none,) she refused a second marriage: in that she knew that now
was the time wherein Christ were better served, not by duty of
bearing, but by zeal of containing: not by fruitfulness of married
womb, but by chastity of widowed conduct. But if Ruth also was aware
that by her flesh was propagated a seed, whereof Christ should
hereafter have flesh, and by marrying set forth her ministering to
this knowledge, I dare not any longer say that the widowhood of Anna
was more blessed than her fruitfulness.
Footnotes
[2242] l Cor. x. 11
[2243] Deut. xxv. 5-10
11. But thou who both hast sons, and livest in that end of the world,
wherein now is the time not of casting stones, but of gathering; not
of embracing, but of abstaining from embracing; [2244] when the
Apostle cries out, "But this I say, brethren, the time is short; it
remains, that both they who have wives be as not having;" [2245]
assuredly if thou hadst sought a second marriage, it would have been
no obedience of prophecy or law, no carnal desire even of family, but
a mark of incontinence alone. For you would have done what the Apostle
says, after he had said, "It is good for them, if they shall have so
continued, even as I;" [2246] forsooth he straightway added, "But if
they contain not themselves, let them marry; for I had rather that
they marry than be burned." For this he said, in order that the evil
of unbridled desire might not be carried headlong into criminal
baseness, being taken up by the honest estate of marriage. But thanks
be to the Lord, in that thou hast given birth to what thou wouldest
not be, and the virginity of thy child hath compensated for the loss
of thy virginity. For Christian doctrine, having diligent question
made of it, makes answer, that a first marriage also now at this time
is to be despised, unless incontinence stand in the way. For he, who
said, "If they contain not themselves, let them marry," could have
said, "If they have not sons, let them marry," if, when now after
theResurrection and Preaching of Christ, there is unto all nations so
great and abundant supply of sons to be spiritually begotten, it were
any such duty to beget sons after the flesh as it was in the first
times. And, whereas in another place he saith, "But I will that the
younger marry, bear children, be mothers of families," [2247] he
commends with apostolic sobriety and authority the good of marriage,
but doth not impose the duty of bearing, as though in order to obey
the law, even on those who "receive" the good of continence. Lastly,
why he had said this, he unfolds, when he adds and says, "To give no
occasion of speaking evil to the adversary; for already certain have
turned back after Satan:" that by these words of his we may
understand, that those, whom he would have marry, could have done
better to contain than marry; but better to marry than to go back
after Satan, that is, to fall away from that excellent purpose of
virginal or widowed chastity, by looking back to things that are
behind, and perish. Wherefore, such as contain not themselves, let
them marry before they make profession of continence, before they vow
unto God, what, if they pay not, they are justly condemned. Forsooth
in another place he saith of such, "For when they have lived in
delights in Christ, they wish to marry: having condemnation, in that
they have made of none effect their first faith;" [2248] that is, they
have turned aside their will from the purpose of continence unto
marriage. Forsooth they have made of none effect the faith, whereby
they formerly vowed what they were unwilling by perseverance to
fulfill. Therefore the good of marriage is indeed ever a good: but in
the people of God it was at one time an act of obedience unto the law;
now it is a remedy for weakness, but in certain a solace of human
nature. Forsooth to be engaged in the getting of children, not after
the fashion of dogs by promiscuous use of females, but by honest order
of marriage, is not an affection such as we are to blame in a man; yet
this affection itself the Christian mind, having thoughts of heavenly
things, in a more praiseworthy manner surpasses and overcomes.
Footnotes
[2244] Eccl. iii. 5
[2245] 1 Cor. vii. 29. [See R.V.]
[2246] 1 Cor. vii. 8, 9
[2247] 1 Tim. v. 14, 15
[2248] 1 Tim. v. 11, 12. [See R.V.]
12. But since, as the Lord saith, "Not all receive this word;" [2249]
therefore let her who can receive it, receive it; and let her, who
containeth not, marry; let her, who hath not begun, deliberate; let
her, who hath undertaken it, persevere; let there be no occasion given
unto the adversary, let there be no oblation withdrawn from Christ.
Forsooth in the marriage bond if chastity be preserved, condemnation
is not feared; but in widowed and virginal continence, the excellence
of a greater gift [2250] is sought for: and, when this has been
sought, and chosen, and by debt of vow offered, from this time not
only to enter upon marriage, but, although one be not married, to wish
to marry is matter of condemnation. For, in order to show this, the
Apostle saith not, "When they shall have lived in delights, in Christ"
they marry; [2251] but "they wish to marry; having," saith he,
"condemnation, in that they have made of none effect their first
faith," although not by marrying, yet by wishing; not that the
marriages even of such are judged matter of condemnation; but there is
condemned a wrong done to purpose, there is condemned a broken faith
of vow, there is condemned not a relief by lower good, but a fall from
higher good: lastly, such are condemned, not because they have entered
upon marriage faith afterwards, but because they have made of none
effect the first faith of continence. And in order to suggest this in
few words, the Apostle would not say, that they have condemnation, who
after purpose of greater sanctity marry, (not because they are not
condemned, but lest in them marriage itself should be thought to be
condemned:) but, after he had said, "they wish to marry," he
straightway added, "having condemnation." And he stated the reason,
"in that they have made of none effect their former faith," in order
that it may appear that it is the will which fell away from its
purpose, which is condemned, whether marriage follow, or fail to
follow.
Footnotes
[2249] Matt. xix. 11
[2250] Muneris
[2251] 1 Tim. v. 11, 12
13. Wherefore they who say that the marriages of such are not
marriages, but rather adulteries, seem not to me to consider with
sufficient acuteness and care what they say; forsooth they, are misled
by a semblance of truth. For, whereas they, who of Christian sanctity
marry not, are said to choose the marriage of Christ, hence certain
argue saying, If she, who during the life of her husband is married to
another, be an adulteress, even as the Lord Himself hath laid down in
the Gospel; therefore, during the life of Christ, over Whom death hath
no more dominion, [2252] if she who had chosen His marriage, be
married to a man, she is an adulteress. They, who say this, are moved
indeed with acuteness, but fail to observe, how great absurdity in
fact follows on this reasoning. For whereas it is praiseworthy that,
even during the life of her husband, by his consent, a female vow
continence unto Christ, now, according to the reasoning of these
persons, no one ought to do this, lest she make Christ Himself, what
is impious to imagine, an adulterer, by being married to Him during
the life of her husband. Next, whereas first marriages are of better
desert than second, far be it that this be the thought of holy widows,
that Christ seem unto them as a second husband. For Himself they used
heretofore also to have, (when they were subject and did faithful
service to their own husbands,) not after the flesh, but after the
Spirit a Husband; unto Whom the Church herself, of which they are
members, is the wife; who by soundness of faith, of hope, of charity,
not in the virgins alone, but in widows also, and faithful married
women, is altogether a virgin. Forsooth unto the universal Church, of
which they all are members, the Apostle saith, "I joined you unto one
husband a chaste virgin to present unto Christ." [2253] But He knoweth
how to make fruitful, without marring of chastity, a wife a virgin,
Whom even in the flesh itself His Mother could without violation of
chastity conceive. But there is brought to pass by means of this
ill-considered notion, (whereby they think that the marriages of women
who have fallen away from this holy purpose, in case they shall have
married, are no marriages,) no small evil, that wives be separated
from their husbands, as though they were adulteresses, not wives; and
wishing to restore to continence the women thus separated, they make
their husbands real adulterers, in that during the life of their wives
they have married others.
Footnotes
[2252] Rom. vi. 9
[2253] 2 Cor. xi. 2. [See R.V.]
14. Wherefore I cannot indeed say, of females who have fallen away
from a better purpose, in case they shall have married, that they are
adulteries, not marriages; but I plainly would not hesitate to say,
that departures and fallings away from a holier chastity, which is
vowed unto the Lord, are worse than adulteries. For if, what may no
way be doubted, it pertains unto an offense against Christ, when a
member of Him keepeth not faith to her husband; how much graver
offense is it against Him, when unto Himself faith is not kept, in a
matter which He requires when offered, Who had not required that it
should be offered. For when each fails to render that which, not by
force of command, but by advice of counsel, he vowed, by so much the
more doth he increase the unrighteousness of the wrong done to his
vow, by how much the less necessity he had to vow. These matters I for
this reason treat of, that you may not think either that second
marriages are criminal, or that any marriages whatsoever, being
marriages, are an evil. Therefore let this be your mind, not that you
condemn them, but that you despise them. Therefore the good of widowed
chastity is becoming after a brighter fashion, in that in order to
make vow and profession of it, females may despise what is both
pleasing and lawful. But after profession of vow made they must
continue to rein in, and overcome, what is pleasing, because it is no
longer lawful.
15. Men are wont to move a question concerning a third or fourth
marriage, and even more numerous marriages than this. On which to make
answer strictly, I dare neither to condemn any marriage, nor to take
from these the shame of their great number. But, lest the brevity of
this my answer may chance to displease any, I am prepared to listen to
my reprover treating more fully. For perhaps he alleges some reason,
why second marriages be not condemned, but third be condemned. For I,
as in the beginning of this discourse I gave warning, dare not to be
more wise than it behoveth to be wise. [2254] For who am I, that I
should think that that must be defined which I see that the Apostle
hath not defined? For he saith, "A woman is bound, so long as her
husband liveth." [2255] He said not, her first; or, second; or, third;
or, fourth; [2256] but, "A woman," saith he, "is bound, so long as her
husband liveth; but if her husband shall be dead, she is set free; let
her be married to whom she will, only in the Lord: but she shall be
more blessed, if she shall have so continued." I know not what can be
added to, or taken from, this sentence, so far as relates to this
matter. Next I hear Himself also, the Master and Lord of the Apostles
and of us, answering the Sadducees, when they had proposed to Him a
woman not once-married, or twice-married, but, if it can be said,
seven-married, [2257] whose wife she should be in the resurrection?
For rebuking them, He saith, "Ye do err, not knowing the Scriptures,
nor the power of God. For in the resurrection they shall neither be
married, nor marry wives; [2258] for they shall not begin to die, but
shall be equal to the Angels of God." [2259] Therefore He made mention
of their resurrection, who shall rise again unto life, not who shall
rise again unto punishment. Therefore He might have said, Ye do err,
knowing not the Scriptures, nor the power of God: for in that
resurrection it will not be possible that there be those that were
wives of many; and then added, that neither doth any there marry. But
neither, as we see, did He in this sentence show any sign of
condemning her who was the wife of so many husbands. Wherefore neither
dare I, contrary to the feeling of natural shame, say, that, when her
husbands are dead, a woman marry as often as she will; nor dare I, out
of my own heart, beside the authority of holy Scripture, condemn any
number of marriages whatever. But, what I say to a widow, who hath had
one husband, this I say to every widow; you will be more blessed, if
you shall have so continued.
Footnotes
[2254] Rom. xii. 3
[2255] 1 Cor. vii. 39, 40
[2256] Al. "or any number."
[2257] Septiviram
[2258] Matt. xxii. 29, 30
[2259] Luke xx. 35, 36
16. For that also is no foolish question which is wont to be proposed,
that whoso can may say, which widow is to be preferred in desert;
whether one who hath had one husband, who, after having lived a
considerable time with her husband, being left a widow with sons born
to her and alive, hath made profession of continence; or she who as a
young woman having lost two husbands within two years, having no
children left alive to console her, hath vowed to God continence, and
in it hath grown old with most enduring sanctity. Herein let them
exercise themselves, if they can, by discussing, and by showing some
proof to us, who weigh the merits of widows by number of husbands, not
by the strength itself of continence. For, if they shall have said,
that she who hath had one husband is to be preferred to her who hath
had two; unless they shall have alleged some special reason or
authority, they will assuredly be found to set before excellence of
soul, not greater excellence of soul, but good fortune of the flesh.
Forsooth it pertained unto good fortune of the flesh, both to live a
long time with her husband, and to conceive sons. But, if they prefer
her not on this account, that she had sons; at any rate the very fact
that she lived a long time with her husband, what else was it than
good fortune of the flesh? Further, the desert of Anna herself is
herein chiefly commended, in that, after she had so soon buried her
husband, through her protracted life she long contended with the
flesh, and overcame. For so it is written, "And there was Anna, a
prophetess, the daughter of Phanuel, of the tribe of Aser; she was far
advanced in many days; and had lived with her husband seven years from
her virginity; and she was a widow even unto eighty-four years, who
used not to depart from the Temple, by fastings and prayers serving
day and night." [2260] You see how the holy widow is not only
commended in this, that she had had one husband, but also, that she
had lived few years with a husband from her virginity, and had with so
great service of piety continued her office of widowed chastity even
unto so great age.
Footnotes
[2260] Luke ii. 36, 37
17. Let us therefore set before our eyes three widows, each having one
of the things, the whole of which were in her: let us suppose one who
had had one husband, in whose case is wanting both so great length of
widowhood, in that she hath lived long with her husband, and so great
zeal of piety, in that she doth not so serve with fasts and prayers: a
second, who after the very short life of her former husband, had
quickly lost a second also, and is now long time a widow, but yet
herself also doth not so set herself to the most religious service of
fasts and prayers: a third, who not only hath had two husbands, but
also hath lived long with each of them singly, or with one of them,
and being left a widow at a later period of life, wherein indeed, in
case she had wished to marry, she might also conceive sons, hath taken
upon her widowed continence; but is more intent on God, more careful
to do always the things that please Him, day and night, like Anna,
serving by prayers and fasts. If a question be raised, which of these
is to be preferred in deserts, who but must see that in this contest
the palm must be given to the greater and, more glowing piety? So also
if three others be set, in each of whom are two of those three, but
one of the three in each wanting, who can doubt that they will be the
better, who shall have in a more excellent manner in their two goods
pious humility, in order that there may be lofty piety?
18. No one indeed of these six widows could come up to your standard.
For you, in case that you shall have maintained this vow even unto old
age, mayest have all the three things wherein the desert of Anna
excelled. For both thou hast had one husband, and he lived not long
with thee in the flesh; and, by this means, in case that thou shall
show forth obedience to the words of the Apostle, saying, "But she who
is a widow indeed and desolate, hath hoped in the Lord, and
persevereth in prayers night and day," [2261] and with sober
watchfulness shall shun what follows, "But she who passes her time in
delights, living is dead," all those three goods, which were Anna's,
shall be thine also. But you have sons also, which haply she had not.
And yet you are not on this account to be praised, that you have them,
but that you are zealous to nurture and educate them piously. For that
they were born to thee, was of fruitfulness; that they are alive, is
of good fortune; that they be so brought up, is of your will and
disposal. [2262] In the former let men congratulate you, in this let
them imitate you. Anna, through prophetic knowledge, recognized Christ
with His virgin Mother; thee the grace of the Gospel hath made the
mother of a virgin of Christ. Therefore that holy virgin, [2263] whom
herself willing and seeking it ye have offered unto Christ, hath added
something of virginal desert also unto the widowed deserts of her
grandmother and mother. For ye who have her, fail not to have
something thence; and in her ye are, what in yourselves ye are not.
For that holy virginity should be taken from you at your marriage, was
on this account brought to pass, in order that she should be born of
you.
Footnotes
[2261] 1 Tim. v. 5, 6
[2262] Potestatis
[2263] Demetrias, whose grandmother was Proba Faltonia, her mother,
Juliana. See S. Aug. Ep. 130. and 150. Vol. I, pp. 459, 503, sqq.
19. These discussions, therefore, concerning the different deserts of
married women, and of different widows, I would not in this work enter
upon, if, what I am writing unto you, I were writing only for you.
But, since there are in this kind of discourse certain very difficult
questions, it was my wish to say something more than what properly
relates to you, by reason of certain, who seem not to themselves
learned, unless they essay, not by passing judgment to discuss, but by
rending to cut in pieces the labors of others: in the next place, that
you yourself also may not only keep what you have vowed, and make
advance in that good; but also know more carefully and more surely,
that this same good of yours is not distinguished from the evil of
marriage, but is set before the good of marriage. For let not such, as
condemn the marriage of widowed females, although they exercise their
continence in abstaining from many things, which you make use of, on
this account lead you astray, to think what they think, although you
cannot do what they do. For no one would be a madman, although he see
that the strength of a madman is greater than of men in their sound
senses. Chiefly, therefore, let sound doctrine both adorn and guard
goodness of purpose. Forsooth it is from this cause that catholic
females, even after that they have been married more than once, are by
just judgment preferred, not only to the widows who have had one
husband, but also to the virgins of heretics. There are indeed on
these three matters, of marriage, widowhood, and virginity, many
winding recesses of questions, many perplexities; and in order by
discussion to enter deeply into and solve these, there is required
both greater care, and a fuller discourse; that either we may have a
right mind in all those things, or, if in any matter we be otherwise
minded, this also God may reveal unto us. However, what there also the
Apostle saith next after, "Whereunto we have arrived, in that let us
walk." [2264] But we have arrived, in what relates to this matter on
which we are speaking, so far as to set continence before marriage,
but holy virginity even before widowed continence; and not to condemn
any marriages, which yet are not adulteries but marriages, by praise
of any purpose whatever of our own or of our friends. Many other
things on these matters we have said in a Book concerning the Good of
Marriage, and in another Book concerning Holy Virginity, and in a Book
which we composed with as great pains as we could against Faustus the
Manichee; since, by most biting reproaches in his writings of the
chaste marriages of Patriarchs and Prophets, he had turned aside the
minds of certain unlearned persons from soundness of faith.
Footnotes
[2264] Phil. iii. 15, 16
20. Wherefore, forasmuch as in the beginning of this little work I had
proposed certain two necessary matters, and had undertaken to follow
them out; one which related to doctrine, the other to exhortation; and
I have not failed in the former part, to the best of my power,
according to the business which I had undertaken; let us come to
exhortation, in order that the good which is known wisely, may be
pursued ardently. And in this matter I give you this advice first,
that, how great soever love of pious continence you feel to be in you,
you ascribe it to the favor of God, and give Him thanks, Who of His
Holy Spirit hath freely given unto you so much, as that, His love
being shed abroad in your heart, the love of a better good should take
away from you the permission of a lawful matter. For it was His gift
to you that you should not wish to marry, when it was lawful, in order
that now it should not be lawful, even if you wished; and that by this
means the wish not to do it might be the more settled, lest what were
now unlawful be done, which was not done even when lawful; and that, a
widow of Christ, you should so far attain as to see your daughter also
a virgin of Christ; for whilst you are praying as Anna, she hath
become what Mary was. These by how much the more you know them to be
gifts of God, by so much the more are you by the same gifts blessed;
yea, rather, you are not so otherwise than as you know from Whom you
have what you have. For listen to what the Apostle said on this
matter, "But we have received not the spirit of this world, but the
Spirit Which is of God, that we may know what things have been given
to us by God." [2265] Forsooth many have many gifts of God, and by not
knowing from Whom they have them, come to boast themselves with
impious vanity. But there is no one blessed with the gifts of God, who
is ungrateful to the Giver. Forasmuch as, also, whereas in the course
of the sacred Mysteries we are bidden to "lift up our hearts," it is
by His help that we are able, by Whose bidding we are admonished; and
therefore it follows, that, of this so great good of the heart lifted
up, we give not the glory to ourselves as of our own strength, but
render thanks unto our Lord God. For of this we are straightway
admonished, that "this is meet," "this is right." You remember whence
these words are taken, you recognize by what sanction [2266] , and by
how great holiness they are commended within. Therefore hold and have
what you have received, and return thanks to the Giver. For, although
it be yours to receive and have, yet you have that, which you have
received; forasmuch as to one waxing proud, and impiously glorying of
that which he had, as though he had it of himself, the Truth saith by
the Apostle, "But what hast thou, which thou hast not received? But,
if thou hast received, why boastest thou, as if thou hadst not
received?" [2267]
Footnotes
[2265] 1 Cor. ii. 12
[2266] "Intus qua sanctione," al. "inter quas actiones," "amongst what
actions;" there are other various readings besides.
[2267] 1 Cor. iv. 7
21. These things I am compelled to admonish by reason of certain
little discourses of some men, that are to be shunned and avoided,
which have begun to steal through the ears unto the minds of many,
being (as must be said with tears) hostile to the grace of Christ,
which go to persuade that we count not as necessary for us prayer unto
the Lord, that we enter not into temptation. For they so essay to
defend the free will of man, as that by it alone, even without help of
the grace of God, we are able to fulfill what is commanded us of God.
And thus it follows, that the Lord in vain said, "Watch and pray, lest
ye enter into temptation;" [2268] and in vain daily in the Lord's
Prayer itself we say, "Lead us not into temptation." [2269] For if it
is of our own power alone that we be not overcome by temptation, why
do we pray that we enter not, nor be led into it? Rather let us do
what is of our own free will, and most absolute power; and let us mock
at the Apostle, saying, "God is faithful, Who will not suffer you to
be tempted above what ye are able;" [2270] and let us oppose him, and
say, Why seek I of the Lord, what He hath set in my own power? But far
be it, that he be so minded, who is sound minded. Wherefore let us
seek that He may give, what He bids us that we have. For to this end
He bids us have this, which as yet we have not, to admonish as what to
seek; and that when we shall have found the power to do what He hath
bidden, we may understand, of this also, whence we have received it;
lest, being puffed and lifted up by the spirit of this world, we know
not what things have been given unto us of God. Wherefore the free
choice of the human will we by no means destroy, when the Grace of
God, by which the free choice itself is helped, we deny not with
ungrateful pride, but rather set forth with grateful piety. For it is
ours to will: but the will itself is both admonished that it may
arise, and healed, that it may have power; [2271] and enlarged, that
it may receive; and filled, that it may have. For were not we to will,
certainly neither should we receive the things that are given, nor
should we have. For who would have continence, (among the rest of the
gifts of God to speak of this rather, of which I am speaking to you,)
who, I say, would have continence, unless willing? forasmuch as also
no one would receive unless willing. But if you ask, Whose gift it is,
that it can be by our will received and had? listen to Scripture; yea,
rather, because thou knowest, recollect what thou hast read, "Whereas
I knew," saith he, "that no one can be continent, unless God give it,
and this itself was of wisdom, to know whose gift it was." [2272]
Great are these two gifts, wisdom and continence; wisdom, forsooth,
whereby we are formed in the knowledge of God; but continence, whereby
we are not conformed unto this world. But God bids us that we be both
wise and continent, without which goods we cannot be just and perfect.
But let us pray that He give what He bids, by helping and inspiring,
Who hath admonished us what to will by commanding and calling.
Whatsoever of this He hath given, let us pray that He preserve; but
what He hath not given as yet, let us pray that He supply; yet let us
pray and give thanks for what we have received; and for what we have
not yet received, from the very fact that we are not ungrateful for
what we have received, let us trust that we shall receive it. For He,
Who hath given power unto the faithful who are married to contain from
adulteries and fornications, Himself hath given unto holy virgins and
widows to contain from all sexual intercourse; in the case of which
virtue now the term inviolate chastity [2273] or continence is
properly used. Or is it haply that from Him indeed we have received
continence, but from ourselves have wisdom? What then is it that the
Apostle James saith, "But if any of you lack wisdom, let him ask of
God, Who giveth unto all liberally, and upbraideth not, and it shall
be given unto him." [2274] But on this question, already in other
little works of ours, so far as the Lord hath helped us, we have said
many things; and at other times, so far as through Him we shall be
able, when opportunity is given, we will speak.
Footnotes
[2268] Matt. xxvi. 41
[2269] Matt. vi. 13
[2270] 1 Cor. x. 13
[2271] Or "be sound."
[2272] Wisd. viii. 21
[2273] "Integritas."
[2274] James i. 5
22. Now it has been my wish on this account to say something on this
subject, by reason of certain of our brethren most friendly and dear
to us, and without willful guilt indeed entangled in this error, but
yet entangled; who think, that, when they exhort any to righteousness
and piety, their exhortation will not have force, unless the whole of
that, wherein they would work upon man that man should work, they set
in the power of man, not helped by the grace of God, but put forth by
the alone choice of the free will; as though there can be free will to
perform a good work, unless set free by the gift of God! And they mark
not that this very thing themselves also have by the gift of God, that
with such power they exhort, as to excite the dull wills of men to
enter upon a good life, to enkindle the cold, to correct such as are
in error, to convert such as are turned aside, to pacify such as are
opposed. For thus they are able to succeed in persuading what they
would persuade to, or if they work not these things in the wills of
men, what is their work? wherefore speak they? Let them leave them
rather to their own choice. But if in them they work these things,
what? I pray, doth man, in the will of man, work so great things by
speaking, and doth God work nothing there by helping? Yea rather, with
how great soever power of discourse man may prevail, as that by skill
of discussion, and sweetness of speech, he in the will of man implant
truth, nourish charity, by teaching remove error, by exhortation
remove sloth, "Neither he who planteth is any thing, nor he who
watereth, but God Who giveth the increase." [2275] For in vain would
the workman use all means without, unless the Creator should work
secretly within. I hope therefore that this letter of mine by the
worthy deed [2276] of your Excellence will soon come into the hands of
such also; on this account I thought that I ought to say something on
this subject. Next that both you yourself, and whatsoever other widows
shall read this, or hear it read, may know that you make more advance
unto the love and profession of the good of continence by your own
prayers than by our exhortations; forasmuch as if it be any help to
you that our addresses also are supplied to you, the whole must be
assigned to His grace, "in Whose Hand," as it is written, "are both we
and our discourses." [2277]
Footnotes
[2275] 1 Cor. iii. 7
[2276] Merito
[2277] Wisdom vii. 16
23. If, therefore, you had not as yet vowed unto God widowed
continence, we would assuredly exhort you to vow it; but, in that you
have already vowed it, we exhort you to persevere. And yet I see that
I must so speak as to lead those also who had as yet thought of
marriage to love it and to seize on it. Therefore let us give ear unto
the Apostle, "She who is unmarried," saith he, "is careful about the
things of the Lord, to be holy both in body and spirit; but she who is
married is careful about the things of the world, how to please her
husband." [2278] He saith not, is careful about the things of the
world, so as not to be holy; but certainly that that marriage holiness
[2279] is less, in regard of that portion of cares, which hath thought
of the pleasure of the world. Whatever, therefore, I of earnest
purpose of mind would be expended also on these things whereby she
would have to please a husband, the unmarried Christian woman ought in
a certain way to gather and bring together unto that earnest purpose
whereby she is to please the Lord. And consider, Whom she pleases, who
pleases the Lord; and assuredly she is by so much the more blessed by
how much the more she pleases Him; but by how much the more her
thoughts are of the things of the world, by so much the less does she
please Him. Therefore do ye with all earnest purpose please Him, Who
is "'fair of form above the sons of men." [2280] For that ye please
Him, it is by His grace which is "shed abroad on His lips." Please ye
Him in that portion of thought also, which would be occupied by the
world, in order to please a husband. Please ye Him, Who displeased the
world, in order that such as please Him might be set free from the
world. For This One, fair of form above the sons of men, men saw on
the Cross of the Passion; "and He had not form or beauty, but His face
cast down, and His posture unseemly." [2281] Yet from this
unseemliness of your Redeemer flowed the price of your beauty, but of
a beauty within, for "all the beauty of the King's daughter is
within." [2282] By this beauty please ye Him, this beauty order ye
with studious care and anxious thought. He loves not dyes of deceits;
the Truth delighteth in things that are true, and He, if you recognize
what you have read, is called the Truth. "I am," saith He, "the Way,
and the Truth, and the Life." [2283] Run ye to Him through Him, please
ye Him of Him; live ye with Him, in Him, of Him. With true affections
and holiest chastity love ye to be loved by such a Husband.
Footnotes
[2278] 1 Cor. vii. 34
[2279] Most mss. "but certainly that divine holiness."
[2280] Ps. xlv. 2
[2281] Is. liii. 2. [See R.V.]
[2282] Ps. lxv. 13. [See R.V.]
[2283] John xiv. 6
24. Let the inner ear of the virgin also, thy holy child, hear these
things. I shall see [2284] how far she goes before you in the Kingdom
of That King: it is another question. Yet ye have found, mother and
daughter, Him, Whom by beauty of chastity ye ought to please together,
having despised, she all, you second, marriage. Certainly if there
were husbands whom ye had to please, by this time, perhaps, you would
feel ashamed to adorn yourself together with your daughter; now let it
not shame you, to set yourselves to do what may adorn you both
together; because it is not matter of blame, but of glory, that ye be
loved both together by That One. But white and red, feigned and laid
on with paints, ye would not use, even if ye had husbands; not
thinking that they were fit persons for you to deceive, or yourselves
such as ought to deceive; now therefore That King, Who had longed for
the beauty of His Only Spouse, of Whom ye are members, do ye with all
truth together please, together cleave unto; she with virginal
chastity, you with widowed continence, both with spiritual beauty. In
which beauty also her grandmother, and your mother-in-law, who by this
time surely hath grown old, is beautiful together with you. Forsooth
whilst charity carries the vigor of this beauty into things that are
before, length of years causeth not in it a wrinkle. You have with you
a holy aged woman, both in your house and in Christ, whom to consult
concerning perseverance; how you are to fight with this or that
temptation, what you are to do, that it may be the more easily
overcome; what safeguard you are to take, that it may not easily again
lay wait; and if there be any thing of this sort, she teaches you, who
is now by time fixed, by love a well-wisher, by natural affection full
of cares, by age secure. Do you specially, do you in such things
consult her, who hath made trial of what you have made trial of. For
your child sings that song, [2285] which in the Apocalypse none save
virgins can sing. But for both of you she prays more carefully than
for herself, but she is more full of care for her granddaughter, for
whom there remains a longer space of years to overcome temptations;
but you she sees nearer to her own age, and mother of a daughter of
such an age, as that, had you seen her married, (which now is not
lawful, and far be it from her,) I think you would have blushed to
bear children together with her. How much then is it that now remains
to you of a dangerous age, who are on this account not called a
grandmother, in order that together with your daughter you may be
fruitful in offspring of holy thoughts and works? Therefore not
without reason is the grandmother more full of care for her, for whom
you also the mother; because both what she hath vowed is greater, and
the whole of what she hath just now begun remains to her. May the Lord
hear her prayers, that ye may holily follow her good deserts, Who in
youth gave birth to the flesh of your husband, [2286] in old age
travaileth with the heart of your daughter. Therefore do ye all, alike
and with one accord, by conduct please, by prayers press upon, That
One Husband of One Wife, in Whose Body by One Spirit ye are living.
Footnotes
[2284] One ms "to see."
[2285] Rev. xiv. 3, 4. [See R.V.]
[2286] Olibrius, see S. Jerome to Demetr. Ben. ed.
25. The past day returns not hereafter, and after yesterday proceeds
to-day, and after to-day will proceed to-morrow; and, lo, all times
and the things of time pass away, that there may come the promise that
shall abide; and "whoso shall have persevered even unto the end, this
one shall be saved." [2287] If the world is now perishing, the married
woman, for whom beareth she? Or in heart about to bear, and in flesh
not about to bear, why doth she marry? But if the world is still about
to last, why is not He more loved, by Whom the world was made? If
already enticements of this life are failing, there is not any thing
for a Christian soul with desire to seek after; but if they shall yet
remain, there is what with holiness he may despise. For the one of
these two there is no hope of lust, in the other greater glory of
charity. How many or how long are the very years, in which the flower
of carnal age seems to flourish? Some females having thoughts of
marriage, and with ardor wishing it, whilst they are being despised or
put off, on a sudden have grown old, so as that now they would feel
shame, rather than desire, to marry. But many having married, their
husbands having set out into distant countries very soon after their
union, have grown aged expecting their return, and, as though soon
left widows, at times have not even attained so as at least as old
women to receive their old men on their return. If therefore, when
betrothed bridegrooms despised or delayed, or when husbands were
abroad, carnal desire could be restrained from commission of
fornication or adultery, why cannot it be restrained from commission
of sacrilege? If it hath been repressed, when being deferred it was
glowing, why is it not put down, when having been cut off it had grown
cold? For they in greater measure endure glowing of desire, who
despair not of the pleasure of the same desire. But whoso of unmarried
persons vow chastity to God, withdraw that very hope, which is the
fuel of love. Hence with more ease is desire bridled, which is kindled
by no expectation; and yet, unless against this prayer be made, in
order to overcome it, itself as unlawful is the more ardently wished
for.
Footnotes
[2287] Matt. x. 22
26. Therefore let spiritual delights succeed to the place of carnal
delights in holy chastity; reading, prayer, psalm, good thought,
frequency in good works, hope of the world to come, and a heart
upward; and for all these giving of thanks unto the Father of lights,
from Whom, without any doubt, every good gift, and every perfect gift,
as Scripture bears witness, cometh down. [2288] For when, in stead of
the delights of married women, which they have in the flesh of their
husbands, the use of other carnal delights is taken, as it were to
solace them, why should I speak of the evils which follow, when the
Apostle hath said in short, that the widow, who lives in delights,
living is dead. [2289] But far be it from you, that ye be taken with
lust of riches instead of lust of marriage, or that in your hearts
money succeed to the place of love of a husband. For looking into
men's conversation, we have often found by experience, that in certain
persons, when wantonness hath been restrained, avarice hath increased.
For, as, in the senses themselves of the body, they who see not hear
more keenly, and discern many things by touch, nor have such as have
the use of their eyes so great life in their touch; and in this
instance it is understood that, when the exertion of the power of
attention [2290] hath been restrained in one approach, that is, of the
eyes, it puts itself forth into other senses, more ready with keenness
to distinguish, as though it essayed to supply from the one what was
denied in the other; thus also often carnal lust, being restrained
from pleasure of sensual intercourse, with greater strength reaches
itself forth to desire money, and when turned away from the one, turns
itself with more glow of passion to the other. But in you let the love
of riches grow cold together with the love of marriage, and let a
pious use of what property you possess be directed to spiritual
delights, that your liberality wax warm rather in helping such as are
in want than in enriching covetous persons. Forsooth into the heavenly
treasury are sent not gifts to the covetous, but alms to the needy,
which above measure help the prayers of widows. Fastings, also, and
watchings, so far as they disturb not health, if they be spent in
praying, singing psalms, reading, and meditating in the Law of God,
even the very things which seem laborious are turned into spiritual
delights. For no way burdensome are the labors of such as love, but
even of themselves delight, as of such as hunt, fowl, fish, gather
grapes, traffic, delight themselves with some game. It matters
therefore what be loved. For, in the case of what is loved, either
there is no labor, or the labor also is loved. And consider how it
should be matter for shame and grief, if there be pleasure in labor,
to take a wild beast, to fill cask and purse, [2291] to cast a ball,
and there be no pleasure in labors to win God!
Footnotes
[2288] James i. 17
[2289] 1 Tim. v. 6
[2290] Intentione
[2291] Cupa et sacculus
27. Indeed in all spiritual delights, which unmarried women enjoy,
their holy conversation ought also to be with caution; lest haply,
though their life be not evil through haughtiness, their report be
evil through negligence. Nor are they to be listened to, whether they
be holy men or women, when (upon occasion of their neglect in some
matter being blamed, through which it comes to pass that they fall
into evil suspicion, from which they know that their life is far
removed) they say that it is enough for them their conscience before
God, despising what men think of them, not only imprudently [2292] but
also cruelly; when they slay the souls of others; whether of such as
blaspheme the way of God, who following their suspicion are displeased
at what is the chaste life of the Saints, as though it were shameful,
or of such also as make excuse, and imitate, not what they see, but
what they think. Wherefore whosoever guards his life from charges of
shameful and evil deeds, does good to himself; but whosoever guards
his character too, is merciful also towards others. For unto ourselves
our own life is necessary, unto others our character; and certainly
even what we mercifully minister unto others, for their health,
abounds also to our own profit. Whence not in vain the Apostle, "We
provide good things," saith he, "not only before God, but also before
men;" [2293] also he saith, "Please ye all men through all things;
even as I also please all men through all things, not seeking what is
of profit unto myself, but what unto many, that they may be saved."
[2294] Also in a certain exhortation he says, "For the rest, brethren,
whatsoever things are true, whatsoever things are holy, whatsoever
things are just, whatsoever things are pure, whatsoever things are
most dear, whatsoever things are of good report; if any virtue, if any
praise, these things think on, which ye have both learned, and
received, and heard, and seen in me." [2295] You see how among many
things, unto which by exhortation he admonished them, he neglected not
to set, "whatsoever things are of good report;" and in two words
included all things, where he saith, "if any virtue, if any praise."
For unto virtue pertain the good things of which He made mention
above; but good report unto praise. I think that the Apostle took not
the praise of men for any great thing, saying in another place, "But
to me it is the least thing, that I be judged of you, or of day of
man;" [2296] and in another place, "If I were pleasing men, I should
not be a servant of Christ;" [2297] and again, "For our glory is this,
the testimony of our conscience." [2298] But of these two, that is, of
a good life, and a good report, or as is said more shortly, of virtue
and praise, the one for his own sake he most wisely kept, the other
for the sake of others he most mercifully provided. But, forasmuch as
human caution, how great soever, cannot on every side avoid most
malevolent suspicions, when for our good report we shall have done
whatever we rightly can, if any, either by falsely pretending evil
things of us, or from believing evil of us, endeavor to stain our fair
fame, let there be present the solace of conscience, and clearly also
the joy, in that our reward is great in Heaven, even when men say many
evil things of us, [2299] and we yet live godly and righteously. For
that reward is as the pay of such as serve as soldiers, through the
arms of righteousness, not only on the right hand, but on the left
also; that is to say, through glory and mean estate, through ill
report and good report. [2300]
Footnotes
[2292] al. "impudenter," "with lack of modesty."
[2293] 2 Cor. viii. 21. [See R.V.]
[2294] 1 Cor. x. 33
[2295] Phil. iv. 8, 9
[2296] 1 Cor. iv. 3
[2297] Gal. i. 10
[2298] 2 Cor. i. 12
[2299] Matt. v. 11, 12
[2300] 2 Cor. vi. 7, 8
28. Go on therefore in your course, and run with perseverance, in
order that ye may obtain; and by pattern of life, and discourse of
exhortation, carry away with you into this same your course,
whomsoever ye shall have had power. Let there not bend you from this
earnest purpose, whereby ye excite many to follow, the complaint of
vain persons, who say, How shall the human race subsist, if all shall
have been continent? As though it were for any other reason that this
world is delayed, save that the predestined number of the Saints be
fulfilled, and were this the sooner fulfilled, assuredly the end of
the world would not be put off. Nor let it stay you from your earnest
purpose of persuading others to the same good ye have, if it be said
to you, Whereas marriage also is good, how shall there be all goods in
the Body of Christ, both the greater, forsooth, and the lesser, if all
through praise and love of continence imitate? In the first place,
because with the endeavor that all be continent, there will still be
but few, for "not all receive this word." But forasmuch as it is
written, "Whoso can receive, let him receive;" [2301] then do they
receive who can, when silence is not kept even toward those who
cannot. Next, neither ought we to fear lest haply all receive it, and
some one of lesser goods, that is, married life, be wanting in the
body of Christ. For if all shall have heard, and all shall have
received, we ought to understand that this very thing was
predestinated, that married goods already suffice in the number of
those members which so many have passed out of this life. For neither
now, if all shall have been continent, will they give the honor of the
continent to those who have already borne into the garners of the Lord
the fruit thirty-fold, if that be understood of married good.
Therefore all these goods will have there their place, although from
this time no woman wish to be married, no man wish to marry a wife.
Therefore without anxiety urge on whom ye can, to become what ye are;
and pray with watchfulness and fervor, that by the help of the Right
Hand of the Most High, and by the abundance of the most merciful grace
of the Lord, ye may both persevere in that which ye are, and may make
advances unto that which ye shall be.
Footnotes
[2301] Matt. xix. 11, 12
29. Next I entreat you, by Him, from Whom ye have both received this
gift, and hope for the rewards of this gift, that ye be mindful to set
me also in your prayers with all your household Church. Forsooth it
hath come to pass in most proper order, that I should write unto your
Mother now aged a letter [2302] concerning prayer; unto her, forsooth,
it chiefly pertains by praying to contend on your behalf, who is less
full of care for herself than for you; and that for you rather than
for her I should compose this little work concerning widowed
continence; because unto you it remaineth to overcome, what her age
hath already overcome. But the holy virgin your child, if she desire
aught concerning her profession from our labors, she hath a large book
on Holy Virginity to read. Concerning the reading of which I had also
admonished you, forasmuch as it contains many things necessary unto
either chastity, that is, virginal and widowed, which things on this
account I have here partly touched on lightly, partly altogether
passed over, because I there discussed them more fully.
May you persevere in the grace of Christ.
Footnotes
[2302] Ep. 150, ad Probam. Vol. I. p. 503.
.
On Lying.
[De Mendacio.]
Translated by Rev. H. Browne, M.A.,
of Corpus Christi College, Cambridge, Late Principal of the Diocesan
College, Chichester.
This book appears from its place in the Retractations to have been
written about a.d. 395, as it is the last work named in the first
book, which contains those which he wrote before he was Bishop. Some
editions represent it as addressed to Consentius, but not the mss. The
latter are probably right, as his other work on the subject was
written in answer to the inquiries of Consentius on the case of the
Priscillianists many years later.--Bened. Ed.
Retractations, Book I. last Chapter.
"I have also written a Book on Lying, which though it takes some pains
to understand, contains much that is useful for the exercise of the
mind, and more that is profitable to morals, in inculcating the love
of speaking the truth. This also I was minded to remove from my works,
because it seemed to me obscure, and intricate, and altogether
troublesome; for which reason I had not sent it abroad. And when I had
afterwards written another book, under this title, Against Lying, much
more had I determined and ordered that the former should cease to
exist; which however was not done. Therefore in this retractation of
my works, as I have found this still in being, I have ordered that it
should remain; chiefly because therein are to be found some necessary
things which in the other are not. Why the other has for its title,
Against Lying, but this, Of Lying, the reason is this, that throughout
the one is an open assault upon lying, whereas great part of this is
taken up with the discussion of the question for and against. Both,
however, are directed to the same object. This book begins thus:
"Magna quæstio est de Mendacio."
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 rashly call that a lie which is not such, or decide
that it is sometimes right to tell a lie, that is, a kind of honest,
well-meant, charitable lie. This question we will painfully discuss by
seeking with them that seek: whether to any good purpose, we need not
take upon ourselves to affirm, for the attentive reader will
sufficiently gather from the course of the discussion. It is, indeed,
very full of dark corners, and hath many cavern-like windings, whereby
it oft eludes the eagerness of the seeker; so that at one moment what
was found seems to slip out of one's hands, and anon comes to light
again, and then is once more lost to sight. At last, however, the
chase will bear down more surely, and will overtake our sentence.
Wherein if there is any error, yet as Truth is that which setteth free
from all error, and Falsehood that which entangleth in all error, one
never errs more safely, methinks, than when one errs by too much
loving the truth, and too much rejecting of falsehood. For they who
find great fault say it is too much, whereas peradventure Truth would
say after all, it is not yet enough. But whoso readest, thou wilt do
well to find no fault until thou have read the whole; so wilt thou
have less fault to find. Eloquence thou must not look for: we have
been intent upon things, and upon dispatch in putting out of hand a
matter which nearly concerns our every day life, and therefore have
had small pains, or almost none, to bestow upon words.
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 joker a most evident indication that he means no deceit,
although the thing he utters be not true: touching which kind of
discourse, whether it be meet to be used by perfect minds, is another
question which we have not at this time taken in hand to clear; but
setting jokes apart, the first point to be attended to, is, that a
person should not be thought to lie, who lieth not.
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. Now between believing and opining there is this
difference, that sometimes he who believes feels that he does not know
that which he believes, (although he may know himself to be ignorant
of a thing, and yet have no doubt at all concerning it, if he most
firmly believes it:) whereas he who opines, thinks he knows that which
he does not know. Now whoever utters that which he holds in his mind
either as belief or as opinion, even though it be false, he lies not.
For this he owes to the faith of his utterance, that he thereby
produce that which he holds in his mind, and has in that way in which
he produces it. Not that he is without fault, although he lie not, if
either he believes what he ought not to believe, or thinks he knows
what he knows not, even though it should be true: for he accounts an
unknown thing for a known. Wherefore, that man lies, who has one thing
in his mind and utters another in words, or by signs of whatever kind.
Whence also the heart of him who lies is said to be double; that is,
there is a double thought: the one, of that thing which he either
knows or thinks to be true and does not produce; the other, of that
thing which he produces instead thereof, knowing or thinking it to be
false. Whence it comes to pass, that he may say a false thing and yet
not lie, if he thinks it to be so as he says although it be not so;
and, that he may say a true thing, and yet lie, if he thinks it to be
false and utters it for true, although in reality it be so as he
utters it. For from the sense of his own mind, not from the verity or
falsity of the things themselves, is he to be judged to lie or not to
lie. Therefore he who utters a false thing for a true, which however
he opines to be true, may be called erring and rash: but he is not
rightly said to lie; because he has not a double heart when he utters
it, neither does he wish to deceive, but is deceived. But the fault of
him who lies, is, the desire of deceiving in the uttering of his mind;
whether he do deceive, in that he is believed when uttering the false
thing; or whether he do not deceive, either in that he is not
believed, or in that he utters a true thing with will to deceive,
which he does not think to be true: wherein being believed, he does
not deceive though it was his will to deceive: except that he deceives
in so far as he is thought to know or think as he utters.
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 shall speak a false thing, which he esteems to be false, on the
ground that he thinks he is not believed, to the intent, that in that
way falsifying his faith he may deter the person to whom he speaks,
which person he perceives does not choose to believe him. For here is
a person who tells a lie with studied purpose of not deceiving, if to
tell a lie is to utter any thing otherwise than you know or think it
to be. But if it be no lie, unless when something is uttered with wish
to deceive, that person lies not, who says a false thing, knowing or
thinking it to be false, but says it on purpose that the person to
whom he speaks by not believing him may not be deceived, because the
speaker either knows or thinks the other will not believe him. Whence
if it appear to be possible that a person should say a false thing on
purpose that he to whom it is said may not be deceived, on the other
hand there is this opposite case, the case of a person saying the
truth on purpose that he may deceive. For if a man determines to say a
true thing because he perceives he is not believed, that man speaks
truth on purpose that he may deceive: for he knows or thinks that what
is said may be accounted false, just because it is spoken by him.
Wherefore in saying a true thing on purpose that it may be thought
false, he says a true thing on purpose to deceive. So that it may be
inquired, which rather lies: he who says a false thing that he may not
deceive, or he who says a true thing that he may deceive? the one
knowing or thinking that he says a false thing, and the other knowing
or thinking that he says a true thing? For we have already said that
the person who does not know the thing to be false which he utters,
does not lie if he thinks it to be true; and that that person rather
lies who utters even a true thing when he thinks it false: because it
is by the sense of their mind that they are to be judged. Concerning
these persons therefore, whom we have set forth, there is no small
question. The one, who knows or thinks he says a false thing, and says
it on purpose that he may not deceive: as, if he knows a certain road
to be beset by robbers, and fearing lest some person for whose safety
he is anxious should go by that road, which person he knows does not
trust him, should tell him that that road has no robbers, on purpose
that he may not go by it, as he will think there are robbers there
precisely because the other has told him there are none, and he is
resolved not to believe him, accounting him a liar. The other, who
knowing or thinking that to be true which he says, says it on purpose
that he may deceive: for instance, if he tells a person who does not
believe him, that there are robbers in that road where he really knows
them to be, that he to whom he tells it may the rather go by that road
and so fall among robbers, because he thinks that to be false, which
the other told him. Which then of these lies? the one who has chosen
to say a false thing that he may not deceive? or the other who has
chosen to say a true thing that he may deceive? that one, who in
saying a false thing aimed that he to whom he spake should follow the
truth? or this one, who in saying a true thing aimed that he to whom
he spake should follow a falsehood? Or haply have both lied? the one,
because he wished to say a false thing: the other, because he wished
to deceive? Or rather, has neither lied? not the one, because he had
the will not to deceive: not the other, because he had the will to
speak the truth? For the question is not now which of them sinned, but
which of them lied: as indeed it is presently seen that the latter
sinned, because by speaking a truth he brought it about that a person
should fall among robbers, and that the former has not sinned, or even
has done good, because by speaking a false thing he has been the means
of a person's avoiding destruction. But then these instances may be
turned the other way, so that the one should be supposed to wish some
more grievous suffering to the person whom he wishes not to be
deceived; for there are many cases of persons who through knowing
certain things to be true, have brought destruction upon themselves,
if the things were such as ought to have continued unknown to them:
and the other may be supposed to wish some convenience to result to
the person whom he wishes to be deceived; for there have been
instances of persons who would have destroyed themselves had they
known some evil that had really befallen those who were dear to them,
and through deeming it false have spared themselves: and so to be
deceived has been a benefit to them, as to others it has been a hurt
to know the truth. The question therefore is not with what purpose of
doing a kindness or a hurt, either the one said a false thing that he
might not deceive, or the other a true thing that he might deceive:
but, setting apart the convenience or inconvenience of the persons
spoken to, in so far as relates to the very truth and falsehood, the
question is, whether both of them or neither has lied. For if a lie is
an utterance with will of uttering a false thing, that man has rather
lied who willed to say a false thing, and said what he willed, albeit
he said it of set purpose not to deceive. But if a lie is any
utterance whatever with will to deceive; then not the former has lied,
but the latter, who even in speaking truth willed to deceive. And if a
lie is an utterance with will of any falsity, both have lied; because
both the former willed his utterance to be false, and the latter
willed a false thing to be believed concerning his utterance which was
true. Further, if a lie is an utterance of a person wishing to utter a
false thing that he may deceive, neither has lied; because both the
former in saying a false thing had the will to make a true thing
believed, and the latter to say a true thing in order that he might
make a false thing believed. We shall be clear then of all rashness
and all lying, if, what we know to be true or right to be believed, we
utter when need is, and wish to make that thing believed which we
utter. If, however, either thinking that to be true which is false, or
accounting as known that which is to us unknown, or believing what we
ought not to believe, or uttering it when need is not, we yet have no
other aim than to make that believed which we utter; we do not stand
clear indeed of the error of temerity, but we do stand clear of all
lying. For there is no need to be afraid of any of those definitions,
when the mind has a good conscience, that it utters that which to be
true it either knows, or opines, or believes, and that it has no wish
to make any thing believed but that which it utters.
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 will to deceive, or even makes it his business that the
person to whom he says a thing shall not be deceived although he did
wish the thing itself which he uttered to be false, but this on
purpose that he might cause a truth to be believed; whether, again, it
be a lie when a person willingly utters even a truth for the purpose
of deceiving; this may be doubted. But none doubts that it is a lie
when a person willingly utters a falsehood for the purpose of
deceiving: wherefore a false utterance put forth with will to deceive
is manifestly a lie. But whether this alone be a lie, is another
question. Meanwhile, taking this kind of lie, in which all agree, let
us inquire, whether it be sometimes useful to utter a falsehood with
will to deceive. They who think it is, advance testimonies to their
opinion, by alleging the case of Sarah, [2303] who, when she had
laughed, denied to the Angels that she laughed: of Jacob questioned by
his father, and answering that he was the elder son Esau: [2304]
likewise that of the Egyptian midwives, who to save the Hebrew infants
from being slain at their birth, told a lie, and that with God's
approbation and reward: [2305] and many such like instances they pick
out, of lies told by persons whom you would not dare to blame, and so
must own that it may sometimes be not only not blameworthy, but even
praiseworthy to tell a lie. They add also a case with which to urge
not only those who are devoted to the Divine Books, but all men and
common sense, saying, Suppose a man should take refuge with thee, who
by thy lie might be saved from death, wouldest thou not tell it? If a
sick man should ask a question which it is not expedient that he
should know, and might be more grievously afflicted even by thy
returning him no answer, wilt thou venture either to tell the truth to
the destruction of the man's life, or rather to hold thy peace, than
by a virtuous and merciful lie to be serviceable to his weak health?
By these and such like arguments they think they most plentifully
prove, that if occasion of doing good require, we may sometimes tell a
lie.
Footnotes
[2303] Gen. xviii. 15
[2304] Gen. xxvii. 19
[2305] Exod. i. 19, 20
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 it is written "Thou shall not bear false witness;" [2306]
under which general term it comprises all lying: for whoso utters any
thing bears witness to his own mind. But lest any should contend that
not every lie is to be called false witness, what will he say to that
which is written, "The mouth that lieth slayeth the soul:" [2307] and
lest any should suppose that this may be understood with the exception
of some liars, let him read in another place, "Thou wilt destroy all
that speak leasing." [2308] Whence with His own lips the Lord saith,
"Let your communication be yea, yea; nay, nay; for whatsoever is more
than these cometh of evil." [2309] Hence the Apostle also in giving
precept for the putting off of the old man, under which name all sins
are understood, says straightway, "Wherefore putting away lying, speak
ye truth." [2310]
Footnotes
[2306] Exod. xx. 16
[2307] Wisdom i. 11. Os quod mentitur. "The mouth that belieth," E.V.,
stoma katapseudomenon
[2308] Psalm v. 6
[2309] Matt. v. 37. [See R.V.]
[2310] Eph. iv. 25
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 incident may possibly be taken figuratively, although it really
did take place: and when a thing is either done or said figuratively,
it is no lie. For every utterance is to be referred to that which it
utters. But when any thing is either done or said figuratively, it
utters that which it signifies to those for whose understanding it was
put forth. Whence we may believe in regard of those persons of the
prophetical times who are set forth as authoritative, that in all that
is written of them they acted and spoke prophetically; and no less,
that there is a prophetical meaning in all those incidents of their
lives which by the same prophetic Spirit have been accounted worthy of
being recorded in writing. As to the midwives, indeed, they cannot say
that these women did through the prophetic Spirit, with purpose of
signifying a future truth, tell Pharaoh one thing instead of another,
(albeit that Spirit did signify something, without their knowing what
was doing in their persons:) but, they say that these women were
according to their degree approved and rewarded of God. For if a
person who is used to tell lies for harm's sake comes to tell them for
the sake of doing good, that person has made great progress. But it is
one thing that is set forth as laudable in itself, another that in
comparison with a worse is preferred. It is one sort of gratulation
that we express when a man is in sound health, another when a sick man
is getting better. In the Scripture, even Sodom is said to be
justified in comparison with the crimes of the people Israel. And to
this rule they apply all the instances of lying which are produced
from the Old Books, and are found not reprehended, or cannot be
reprehended: either they are approved on the score of a progress
towards improvement and hope of better things, or in virtue of some
hidden signification they are not altogether lies.
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. [2311] For it was not, as some suppose,
[2312] out of the same simulation that even Paul the Apostle either
circumcised Timothy, or himself celebrated certain ceremonies [2313]
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." [2314] 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." [2315] 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, [2316] 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; [2317] 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, [2318] 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." [2319] 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?"
[2320] 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. [2321]
Footnotes
[2311] Gal. ii. 12-21
[2312] S. Jerome Ep. inter Augustinianas, 75, n. 9-11.
[2313] Sacramenta
[2314] 1 Cor. vii. 18-20
[2315] Rom. ii. 25
[2316] Signaculum
[2317] Acts xvi. 1-3
[2318] Gal. ii. 3, 4
[2319] Gal. v. 2
[2320] Gal. ii. 14
[2321] Salutares
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 or said in a figurative sense, or be it because good
men are not challenged to imitate that which in bad men, beginning to
amend, is praised in comparison with the worse; nor yet from the books
of the New Testament, because Peter's correction rather than his
simulation, even as his tears rather than his denial, is what we must
imitate: then, as to those examples which are fetched from common
life, they assert much more confidently that there is no trust to be
given to these. For first they teach, that a lie is iniquity, by many
proofs of holy writ, especially by that which is written, "Thou, Lord,
hatest all workers of iniquity, thou shall destroy them that speak
leasing." [2322] For either as the Scripture is wont, in the following
clause it expounds the former; so that, as iniquity is a term of a
wider meaning, leasing is named as the particular sort of iniquity
intended: or if they think there is any difference between the two,
leasing is by so much worse than iniquity as "thou wilt destroy" is
heavier than "thou hatest." For it may be that God hates a person to
that degree more mildly, as not to destroy him, but whom He destroys
He hates the more exceedingly, by how much He punisheth more severely.
Now He hateth all who work iniquity: but all who speak leasing He also
destroyeth. Which thing being fixed, who of them which assert this
will be moved by those examples, when it is said, suppose a man should
seek shelter with thee who by thy lie may be saved from death? For
that death which men are foolishly afraid of who are not afraid to
sin, kills not the soul but the body, as the Lord teacheth in the
Gospel; whence He charges us not to fear that death: [2323] but the
mouth which lies kills not the body but the soul. For in these words
it is most plainly written, "The mouth that lieth slayeth the soul."
[2324] How then can it be said without the greatest perverseness, that
to the end one man may have life of the body, it is another man's duty
to incur death of the soul? The love of our neighbor hath its bounds
in each man's love of himself. "Thou shall love," saith He, "thy
neighbor as thyself." [2325] How can a man be said to love as himself
that man, for whom that he may secure a temporal life, himself loseth
life eternal? Since if for his temporal life he lose but his own
temporal life, that is not to love as himself, but more than himself:
which exceeds the rule of sound doctrine. Much less then is he by
telling a lie to lose his own eternal for another's temporal life. His
own temporal life, of course, for his neighbor's eternal life a
Christian man will not hesitate to lose: for this example has gone
before, that the Lord died for us. To this point He also saith, "This
is my commandment, that ye love one another as I have loved you.
Greater love hath no man than this, that a man lay down his life for
his friends." [2326] For none is so foolish as to say that the Lord
did other than consult for the eternal salvation of men, whether in
doing what He hath charged us to do, or in charging us to do what
Himself hath done. Since then by lying eternal life is lost, never for
any man's temporal life must a lie be told. And as to those who take
it ill and are indignant that one should refuse to tell a lie, and
thereby slay his own soul in order that another may grow old in the
flesh; what if by our committing theft, what if by committing
adultery, a person might be delivered from death: are we therefore to
steal, to commit whoredom? They cannot prevail with themselves in a
case of this kind: namely, if a person should bring a halter and
demand that one should yield to his carnal lust, declaring that he
will hang himself unless his request be granted: they cannot prevail
with themselves to comply for the sake of, as they say, saving a life.
If this is absurd and wicked, why should a man corrupt his own soul
with a lie in order that another may live in the body, when, if he
were to give his body to be corrupted with such an object, he would in
the judgment of all men be held guilty of nefarious turpitude?
Therefore the only point to be attended to in this question is,
whether a lie be iniquity. And since this is asserted by the texts
above rehearsed, we must see that to ask, whether a man ought to tell
a lie for the safety of another, is just the same as asking whether
for another's safety a man ought to commit iniquity. But if the
salvation of the soul rejects this, seeing it cannot be secured but by
equity, and would have us prefer it not only to another's, but even to
our own temporal safety: what remains, say they, that should make us
doubt that a lie ought not to be told under any circumstances
whatsoever? For it cannot be said that there is aught among temporal
goods greater or dearer than the safety and life of the body.
Wherefore if not even that is to be preferred to truth, what can be
put in our way for the sake of which they who think it is sometimes
right to lie, can urge that a lie ought to be told?
Footnotes
[2322] Ps. v. 5, 6. [See R.V.]
[2323] Matt. x. 28
[2324] Wisd. i. 11; "belieth," E.V.
[2325] Levit. xix. 18; Matt. xxii. 39
[2326] John xv. 12, 13
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 assault of the ravisher may be escaped by means of a lie,
it is indubitably right to tell it: but to this it may easily be
answered, that there is no purity of body except as it depends on
integrity of mind; this being broken, the other must needs fall, even
though it seem intact; and for this reason it is not to be reckoned
among temporal things, as a thing that might be taken away from people
against their will. By no means therefore must the mind corrupt itself
by a lie for the sake of its body, which it knows remaineth incorrupt
if from the mind itself incorruptness depart not. For that which by
violence, with no lust foregoing, the body suffereth, is rather to be
called deforcement than corruption. Or if all deforcement is
corruption, then not every corruption hath turpitude, but only that
which lust hath procured, or to which lust hath consented. Now by how
much the mind is more excellent than the body, so much the more
heinous is the wickedness if that be corrupted. There, then, purity
can be preserved, because there none but a voluntary corruption can
have place. For assuredly if the ravisher assault the body, and there
is no escaping him either by contrary force, or by any contrivance or
lie, we must needs allow that purity cannot be violated by another's
lust. Wherefore, since no man doubts that the mind is better than the
body, to integrity of body we ought to prefer integrity of mind, which
can be preserved for ever. Now who will say that the mind of him who
tells a lie hath its integrity? Indeed lust itself is rightly defined,
An appetite of the mind by which to eternal goods any temporal goods
whatever are preferred. Therefore no man can prove that it is at any
time right to tell a lie, unless he be able to show that any eternal
good can be obtained by a lie. But since each man departs from
eternity just in so far as he departs from truth, it is most absurd to
say, that by departing therefrom it is possible for any man to attain
to any good. Else if there be any eternal good which truth compriseth
not, it will not be a true good, therefore neither will it be good,
because it will be false. But as the mind to the body, so must also
truth be preferred to the mind itself, so that the mind should desire
it not only more than the body, but even more than its own self. So
will the mind be more entire and chaste, when it shall enjoy the
immutability of truth rather than its own mutability. Now if Lot,
[2327] being so righteous a man that he was meet [2328] to entertain
even Angels, offered his daughters to the lust of the Sodomites, to
the intent, that the bodies of women rather than of men might be
corrupted by them; how much more diligently and constantly ought the
mind's chasteness in the truth to be preserved, seeing it is more
truly preferable to its body, than the body of a man to the body of a
woman?
Footnotes
[2327] Gen. xix. 8
[2328] "Ut mereretur."
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 in those things which he much loveth, to the end he
may attain unto eternal truth by being taught: that man doth not
understand, in the first place, that there is no flagitious thing
which he may not upon the same ground be compelled to commit, as has
been above demonstrated; and in the next place, that the authority of
the doctrine itself is cut off and altogether undone if those whom we
essay to bring thereunto, are by our lie made to think that it is
somewhiles right to lie. For seeing the doctrine which bringeth
salvation consisteth partly in things to be believed, partly in things
to be understood; and there is no attaining unto those things which
are to be understood, unless first those things are believed, which
are to be believed; how can there be any believing one who thinks it
is sometimes right to lie, lest haply he lie at the moment when he
teacheth us to believe? For how can it be known whether he have at
that moment some cause, as he thinks, for a well-meant [2329] lie,
deeming that by a false story a man may be frightened and kept from
lust, and in this way account that by telling a lie he is doing good
even in spiritual things? Which kind of lie once admitted and
approved, all discipline of faith is subverted altogether; and this
being subverted, neither is there any attaining to understanding, for
the receiving of which that discipline nurtureth the babes: and so all
the doctrine of truth is done away, giving place to most licentious
falsehood, if a lie, even well-meant, may from any quarter have place
opened for it to enter in. For either whoso tells a lie prefers
temporal advantages, his own or another's, to truth; than which what
can be more perverse? or when by aid of a lie he wishes to make a
person fit for gaining the truth, he bars the approach to truth, for
by wishing when he lies to be accommodating, [2330] it comes to pass
that when he speaks the truth, he cannot be depended upon. Wherefore,
either we must not believe good men, or we must believe those whom we
think obliged sometimes to tell a lie, or we must not believe that
good men sometimes tell lies: of these three the first is pernicious,
the second foolish; it remains therefore that good men should never
tell lies.
Footnotes
[2329] Officiosi
[2330] Aptus
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 hearing to those who say, that no deed is so evil, but that
in avoidance of a worse it ought to be done; moreover that the deeds
of men include not only what they do, but whatever they consent to be
done unto them. Wherefore, if cause have arisen that a Christian man
should choose to burn incense to idols, that he might not consent to
bodily defilement which the persecutor threatened him withal, unless
he should do so, they think they have a right to ask why he should not
also tell a lie to escape so foul a disgrace. For the consent itself
to endure violation of the person rather than to burn incense to
idols, this, they say, is not a passive thing, but a deed; which
rather than do, he chose to burn incense. How much more readily then
would he have chosen a lie, if by a lie he might ward off from a holy
body so shocking a disgrace?
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 called consent which hath not approbation: or
whether it be approbation, when it is said, "It is expedient to suffer
this rather than do that;" and whether the person spoken of did right
to burn incense rather than suffer violation of his body; and whether
it would be right rather to tell a lie, if that was the alternative
proposed, than to burn incense? But if such consent is to be accounted
as a deed, then are they murderers who have chosen rather to be put to
death than bear false witness, yea, what is worse, they are murderers
of themselves. For why, at this rate, should it not be said that they
have slain themselves, because they chose that this should be done to
them that they might not do what they were urged to do? Or, if it be
accounted a worse thing to slay another than himself, what if these
terms were offered to a Martyr, that, upon his refusing to bear false
witness of Christ and to sacrifice to demons, then, before his eyes,
not some other man, but his own father should be put to death; his
father entreating him that he would not by his persevering permit that
to be done? Is it not manifest, that, upon his remaining steadfast in
his purpose of most faithful testimony, they alone would be the
murderers who should slay his father, and not he a parricide into the
bargain? As therefore, in this case, the man would be no party to this
so heinous deed, for choosing, rather than violate his faith by false
testimony, that his own father should be put to death by others, (yea,
though that father were a sacrilegious person whose soul would be
snatched away to punishment;) so the like consent, in the former case,
would not make him a party to that so foul disgrace, if he refused to
do evil himself, let others do what they might in consequence of his
not doing it. For what do such persecutors say, but, "Do evil that we
may not?" If the case were so, that our doing evil would make them not
to have done it, even then it would not be our duty by doing
wickedness ourselves to vote them harmless; but as in fact they are
already doing it when they say nothing of the kind, [2331] why are
they to have us to keep them company in wickedness rather than be vile
and noisome by themselves? For that is not to be called consent;
seeing that we do not approve what they do, always wishing that they
would not, and, as much as in us lies, hindering them that they should
not do it, and, when it is done, not only not committing it with them,
but with all possible detestation condemning the same.
Footnotes
[2331] Al. when they say such things.
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
housebreaking with house-breakers, because if we did not shut the
door, they would not break it open: and we go and murder with
highwaymen, if it chance we know that they are going to do it, because
if we killed them out of hand, they would not kill others. Or, if a
person confess to us that he is going to commit a parricide, we commit
it along with him, if, being able, we do not slay him before he can do
the deed when we cannot in some other way prevent or thwart him. For
it may be said, word for word as before, "Thou hast done it as well as
he; for he had not done this, hadst thou done that." With my good
will, neither ill should be done; but only the one was in my power,
and I could take care that this should not be done; the other rested
with another, and when by my good advice I could not quench the
purpose, I was not bound by my evil deed to thwart the doing. It is
therefore no approving of a sinner, that one refuses to sin for him;
and neither the one nor the other is liked by him who would that
neither were done; but in that which pertains to him, he hath the
power to do it or not, and with that he perpetrateth it not; in that
which pertains to another, he hath only the will to wish it or not,
and with that he condemneth. And therefore, on their offering those
terms, and saying, "If thou burn not incense, this shalt thou suffer;"
if he should answer, "For me, I choose neither, I detest both, I
consent unto you in none of these things:" in uttering these and the
like words, which certainly, because they would be true, would afford
them no consent no approbation of his, let him suffer at their hands
what he might, to his account would be set down the receipt of wrongs,
to theirs the commission of sins. "Ought he then," it may be asked,
"to suffer his person to be violated rather than burn incense?" If the
question be what he ought, he ought to do neither. For should I say
that he ought to do any of these things, I shall approve this or that,
whereas I reprobate both. But if the question be, which of these he
ought in preference to avoid, not being able to avoid both but able to
avoid one or other: I will answer, "His own sin, rather than
another's; and rather a lighter sin being his own, than a heavier
being another's." For, reserving the point for more diligent inquiry,
and granting in the mean while that violation of the person is worse
than burning incense, yet the latter is his own, the former another's
deed, although he had it done to him; now, whose the deed, his the
sin. For though murder is a greater sin than stealing, yet it is worse
to steal than to suffer murder. Therefore, if it were proposed to any
man that, if he would not steal he should be killed, that is, murder
should be committed upon him; being he could not avoid both, he would
prefer to avoid that which would be his own sin, rather than that
which would be another's. Nor would the latter become his act for
being committed upon him, and because he might avoid it if he would
commit a sin of his own.
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 imputed to thee, if, being able to avoid it by a lighter sin of
thine own, thou do it not; or whether there be an exception of all
bodily defilement. No man says that a person is defiled by being
murdered, or cast into prison, or bound in chains, or scourged, or
afflicted with other tortures and pains, or proscribed and made to
suffer most grievous losses even to utter nakedness, or stripped of
honors, and subjected to great disgrace by reproaches of whatsoever
kind; whatever of all these a man may have unjustly suffered, no man
is so senseless as to say that he is thereby defiled. But if he have
filth poured all over him, or poured into his mouth, or crammed into
him, or if he be carnally used like a woman; then almost all men
regard him with a feeling of horror, and they call him defiled and
unclean. One must conclude then that the sins of others, be they what
they may, those always excepted which defile him on whom they are
committed, a man must not seek to avoid by sin of his own, either for
himself or for any other, but rather he must put up with them, and
suffer bravely; and if by no sins of his own he ought to avoid them,
therefore not by a lie: but those which by being committed upon a man
do make him unclean, these we are bound to avoid even by sinning
ourselves; and for this reason those things are not to be called sins,
which are done for the purpose of avoiding that uncleanness. For
whatever is done, in consideration that the not doing it were just
cause of blame, that thing is not sin. Upon the same principle,
neither is that to be called uncleanness when there is no way of
avoiding it; for even in that extremity he who suffers it has what he
may do aright, namely, patiently bear what he cannot avoid. Now no man
while acting aright can be defiled by any corporal contagion. For the
unclean in the sight of God is every one who is unrighteous; clean
therefore is every one who is righteous; if not in the sight of men,
yet in the sight of God, Who judges without error. Nay, even in the
act of suffering that defilement with power given of avoiding it, it
is not by the mere contact that the man is defiled; but by the sin of
refusing to avoid it when he might. For that would be no sin, whatever
might be done for the avoiding of it. Whoever therefore, for the
avoiding of it, shall tell a lie, sinneth not.
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 order to the avoiding of that defilement ceases to be sin;
seeing there are some lies to commit which is worse than to suffer
that foul violence. For, suppose quest be making after a person that
his body may be deflowered, and that it be possible to screen him by a
lie; who dares to say that even in such a case a lie ought not be
told? But, if the lie by which he may be concealed be one which may
hurt the fair fame of another, by bringing upon him a false accusation
of that very uncleanness, to suffer which the other is sought after;
as, if it should be said to the inquirer, "Go to such an one," (naming
some chaste man who is a stranger to vices of this kind,) "and he will
procure for you one whom you will find a more willing subject, for he
knows and loves such;" and thereby the person might be diverted from
him whom he sought: I know not whether one man's fair fame ought to be
violated by a lie, in order that another's body may not be violated by
lust to which he is a stranger. And in general, it is never right to
tell a lie for any man, such as may hurt another, even if the hurt be
slighter than would be the hurt to him unless such a lie were told.
Because neither must another man's bread be taken from him against his
will, though he be in good health, and it is to feed one who is weak;
nor must an innocent man, against his will, be beaten with rods, that
another may not be killed. Of course, if they are willing, let it be
done, because they are not hurt if they be willing that so it should
be: but whether, even with his own consent, a man's fair fame ought to
be hurt with a false charge of foul lusts, in order that lust may be
averted from another's body, is a great question. And I know not
whether it be easy to find in what way it can be just that a man's
fair fame, even with his consent, should be stained with a false
charge of lust, any more than a man's body should be polluted by the
lust itself against his will.
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 wished to avoid that, he should violate the fame of Christ by
some lie; he would be most mad to do it. I say more: that he would be
mad, if, to avoid another man's lust, and not to have that done upon
his person which he would suffer with no lust of his own, he should
falsify Christ's Gospel with false praises of Christ; more eschewing
that another man should corrupt his body, than himself to corrupt the
doctrine of sanctification of souls and bodies. Wherefore, from the
doctrine of religion, and from those utterances universally, which are
uttered on behalf of the doctrine of religion, in the teaching and
learning of the same, all lies must be utterly kept aloof. Nor can any
cause whatever be found, one should think, why a lie should be told in
matters of this kind, when in this doctrine it is not right to tell a
lie for the very purpose of bringing a person to it the more easily.
For, once break or but slightly diminish the authority of truth, and
all things will remain doubtful: which unless they be believed true,
cannot be held as certain. It is lawful then either to him that
discourses, disputes, and preaches of things eternal, or to him that
narrates or speaks of things temporal pertaining to edification of
religion and piety, to conceal at fitting time whatever seems fit to
be concealed: but to tell a lie is never lawful, therefore neither to
conceal by telling a lie.
18. This being from the very first and most firmly established,
touching other lies the question proceeds more securely. But by
consequence we must also see that all lies must be kept aloof which
hurt any man unjustly: because no man is to have a wrong, albeit a
lighter one is done to him, that another may have a heavier kept from
him. Nor are those lies to be allowed, which, though they hurt not
another, yet do nobody any good, and are hurtful to the persons
themselves who gratuitously tell them. Indeed, these are the persons
who are properly to be called liars. For there is a difference between
lying and being a liar. A man may tell a lie unwillingly; but a liar
loves to lie, and inhabits in his mind in the delight of lying. Next
to such are those to be placed who by a lie wish to please men, not
that they may do wrong or bring reproach upon any man; for we have
already before put away that kind; but that they may be pleasant in
conversation. These, differ from the class in which we have placed
liars in this respect, that liars delight in lying, rejoicing in
deceit for its own sake: but these lust to please by agreeable talk,
and yet would rather please by saying things that were true, but when
they do not easily find true things to say that are pleasant to the
hearers, they choose rather to tell lies than to hold their tongues.
Yet it is difficult for these sometimes to undertake a story which is
the whole of it false; but most commonly they interweave falsehood
with truth, where they are at a loss for something sweet. Now these
two sorts of lies do no harm to those who believe them, because they
are not deceived concerning any matter of religion and truth, or
concerning any profit or advantage of their own. It suffices them, to
judge the thing possible which is told, and to have faith in a man of
whom they ought not rashly to think that he is telling a lie. For
where is the harm of believing that such an one's father or
grandfather was a good man, when he was not? or that he has served
with the army even in Persia, though he never set foot out of Rome?
But to the persons who tell these lies, they do much harm: to the
former sort, because they so desert truth as to rejoice in deceit: to
the latter, because they want to please people better than the truth.
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 commonly attributed to well-meaning and good people, when the
person who lies not only does no harm to another, but even benefits
somebody. Now it is on this sort of lies that the whole dispute turns,
whether that person does harm to himself, who benefits another in such
sort as to act contrary to the truth. Or, if that alone may be called
truth which illustrateth the very minds of men with an intimate and
incommutable light, at least he acts contrary to some true thing,
because although the bodily senses are deceived, yet he acts contrary
to a true thing who says that a thing is so or not so, whereof neither
his mind nor senses nor his opinion or belief giveth him any report.
Whether therefore he does not hurt himself in so profiting another, or
in that compensation not hurt himself in which he profiteth the other,
is a great question. If it be so, it should follow that he ought to
profit himself by a lie which damages no man. But these things hang
together, and if you concede that point, it necessarily draws in its
train some very embarrassing consequences. For should it be asked,
what harm it does to a person rolling in superfluous wealth, if from
countless thousands of bushels of wheat he lose one bushel, which
bushel may be profitable as necessary food to the person stealing it;
it will follow that theft also may be committed without blame, and
false witness borne without sin. Than which, what can be mentioned
more perverse? Or truly, if another had stolen the bushel, and thou
sawest it done, and wert questioned, wouldest thou tell a lie with
honesty for the poor man, and if thou do it for thine own poverty wilt
thou be blamed? As if it were thy duty to love another more than
thyself. Both then are disgraceful, and must be avoided.
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, 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 shall not bear false witness." [2332] 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?
Footnotes
[2332] Exodus xx. 15, 16
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 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." [2333] 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?
Footnotes
[2333] 1 Cor. xv. 15
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 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 betrayar,
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 shall 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?"
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, 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 shall not bear false witness,"
[2334] and fears not that which is said unto God, "Thou wilt destroy
all them that speak leasing?" [2335] 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