Summa Theologica Part III (Secunda Secundae) Part 171

Reply Obj. 2: The midwives were rewarded, not for their lie, but for their fear of G.o.d, and for their good-will, which latter led them to tell a lie. Hence it is expressly stated (Ex. 2:21): "And because the midwives feared G.o.d, He built them houses." But the subsequent lie was not meritorious.

Reply Obj. 3: In Holy Writ, as Augustine observes (Lib. De Mend. v), the deeds of certain persons are related as examples of perfect virtue: and we must not believe that such persons were liars. If, however, any of their statements appear to be untruthful, we must understand such statements to have been figurative and prophetic.

Hence Augustine says (Lib. De Mend. v): "We must believe that whatever is related of those who, in prophetical times, are mentioned as being worthy of credit, was done and said by them prophetically."

As to Abraham "when he said that Sara was his sister, he wished to hide the truth, not to tell a lie, for she is called his sister since she was the daughter of his father," Augustine says (QQ. Super. Gen.

xxvi; Contra Mend. x; Contra Faust. xxii). Wherefore Abraham himself said (Gen. 20:12): "She is truly my sister, the daughter of my father, and not the daughter of my mother," being related to him on his father's side. Jacob's a.s.sertion that he was Esau, Isaac's first-born, was spoken in a mystical sense, because, to wit, the latter's birthright was due to him by right: and he made use of this mode of speech being moved by the spirit of prophecy, in order to signify a mystery, namely, that the younger people, i.e. the Gentiles, should supplant the first-born, i.e. the Jews.

Some, however, are commended in the Scriptures, not on account of perfect virtue, but for a certain virtuous disposition, seeing that it was owing to some praiseworthy sentiment that they were moved to do certain undue things. It is thus that Judith is praised, not for lying to Holofernes, but for her desire to save the people, to which end she exposed herself to danger. And yet one might also say that her words contain truth in some mystical sense.

Reply Obj. 4: A lie is sinful not only because it injures one's neighbor, but also on account of its inordinateness, as stated above in this Article. Now it is not allowed to make use of anything inordinate in order to ward off injury or defects from another: as neither is it lawful to steal in order to give an alms, except perhaps in a case of necessity when all things are common. Therefore it is not lawful to tell a lie in order to deliver another from any danger whatever. Nevertheless it is lawful to hide the truth prudently, by keeping it back, as Augustine says (Contra Mend. x).

Reply Obj. 5: A man does not lie, so long as he has a mind to do what he promises, because he does not speak contrary to what he has in mind: but if he does not keep his promise, he seems to act without faith in changing his mind. He may, however, be excused for two reasons. First, if he has promised something evidently unlawful, because he sinned in promise, and did well to change his mind.

Secondly, if circ.u.mstances have changed with regard to persons and the business in hand. For, as Seneca states (De Benef. iv), for a man to be bound to keep a promise, it is necessary for everything to remain unchanged: otherwise neither did he lie in promising--since he promised what he had in his mind, due circ.u.mstances being taken for granted--nor was he faithless in not keeping his promise, because circ.u.mstances are no longer the same. Hence the Apostle, though he did not go to Corinth, whither he had promised to go (2 Cor. 1), did not lie, because obstacles had arisen which prevented him.

Reply Obj. 6: An action may be considered in two ways. First, in itself, secondly, with regard to the agent. Accordingly a jocose lie, from the very genus of the action, is of a nature to deceive; although in the intention of the speaker it is not told to deceive, nor does it deceive by the way it is told. Nor is there any similarity in the hyperbolical or any kind of figurative expressions, with which we meet in Holy Writ: because, as Augustine says (Lib. De Mend. v), "it is not a lie to do or say a thing figuratively: because every statement must be referred to the thing stated: and when a thing is done or said figuratively, it states what those to whom it is tendered understand it to signify."

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FOURTH ARTICLE [II-II, Q. 110, Art. 4]

Whether Every Lie Is a Mortal Sin?

Objection 1: It seems that every lie is a mortal sin. For it is written (Ps. 6:7): "Thou wilt destroy all that speak a lie," and (Wis. 1:11): "The mouth that belieth killeth the soul." Now mortal sin alone causes destruction and death of the soul. Therefore every lie is a mortal sin.

Obj. 2: Further, whatever is against a precept of the decalogue is a mortal sin. Now lying is against this precept of the decalogue: "Thou shalt not bear false witness." Therefore every lie is a mortal sin.

Obj. 3: Further, Augustine says (De Doctr. Christ. i, 36): "Every liar breaks his faith in lying, since forsooth he wishes the person to whom he lies to have faith in him, and yet he does not keep faith with him, when he lies to him: and whoever breaks his faith is guilty of iniquity." Now no one is said to break his faith or "to be guilty of iniquity," for a venial sin. Therefore no lie is a venial sin.

Obj. 4: Further, the eternal reward is not lost save for a mortal sin. Now, for a lie the eternal reward was lost, being exchanged for a temporal meed. For Gregory says (Moral. xviii) that "we learn from the reward of the midwives what the sin of lying deserves: since the reward which they deserved for their kindness, and which they might have received in eternal life, dwindled into a temporal meed on account of the lie of which they were guilty." Therefore even an officious lie, such as was that of the midwives, which seemingly is the least of lies, is a mortal sin.

Obj. 5: Further, Augustine says (Lib. De Mend. xvii) that "it is a precept of perfection, not only not to lie at all, but not even to wish to lie." Now it is a mortal sin to act against a precept.

Therefore every lie of the perfect is a mortal sin: and consequently so also is a lie told by anyone else, otherwise the perfect would be worse off than others.

_On the contrary,_ Augustine says on Ps. 5:7, "Thou wilt destroy,"

etc.: "There are two kinds of lie, that are not grievously sinful yet are not devoid of sin, when we lie either in joking, or for the sake of our neighbor's good." But every mortal sin is grievous. Therefore jocose and officious lies are not mortal sins.

_I answer that,_ A mortal sin is, properly speaking, one that is contrary to charity whereby the soul lives in union with G.o.d, as stated above (Q. 24, A. 12; Q. 35, A. 3). Now a lie may be contrary to charity in three ways: first, in itself; secondly, in respect of the evil intended; thirdly, accidentally.

A lie may be in itself contrary to charity by reason of its false signification. For if this be about divine things, it is contrary to the charity of G.o.d, whose truth one hides or corrupts by such a lie; so that a lie of this kind is opposed not only to the virtue of charity, but also to the virtues of faith and religion: wherefore it is a most grievous and a mortal sin. If, however, the false signification be about something the knowledge of which affects a man's good, for instance if it pertain to the perfection of science or to moral conduct, a lie of this description inflicts an injury on one's neighbor, since it causes him to have a false opinion, wherefore it is contrary to charity, as regards the love of our neighbor, and consequently is a mortal sin. On the other hand, if the false opinion engendered by the lie be about some matter the knowledge of which is of no consequence, then the lie in question does no harm to one's neighbor; for instance, if a person be deceived as to some contingent particulars that do not concern him. Wherefore a lie of this kind, considered in itself, is not a mortal sin.

As regards the end in view, a lie may be contrary to charity, through being told with the purpose of injuring G.o.d, and this is always a mortal sin, for it is opposed to religion; or in order to injure one's neighbor, in his person, his possessions or his good name, and this also is a mortal sin, since it is a mortal sin to injure one's neighbor, and one sins mortally if one has merely the intention of committing a mortal sin. But if the end intended be not contrary to charity, neither will the lie, considered under this aspect, be a mortal sin, as in the case of a jocose lie, where some little pleasure is intended, or in an officious lie, where the good also of one's neighbor is intended. Accidentally a lie may be contrary to charity by reason of scandal or any other injury resulting therefrom: and thus again it will be a mortal sin, for instance if a man were not deterred through scandal from lying publicly.

Reply Obj. 1: The pa.s.sages quoted refer to the mischievous lie, as a gloss explains the words of Ps. 5:7, "Thou wilt destroy all that speak a lie."

Reply Obj. 2: Since all the precepts of the decalogue are directed to the love of G.o.d and our neighbor, as stated above (Q. 44, A. 1, ad 3; I-II, Q. 100, A. 5, ad 1), a lie is contrary to a precept of the decalogue, in so far as it is contrary to the love of G.o.d and our neighbor. Hence it is expressly forbidden to bear false witness against our neighbor.

Reply Obj. 3: Even a venial sin can be called "iniquity" in a broad sense, in so far as it is beside the equity of justice; wherefore it is written (1 John 3:4): "Every sin is iniquity [*Vulg.: 'And sin is iniquity.']." It is in this sense that Augustine is speaking.

Reply Obj. 4: The lie of the midwives may be considered in two ways.

First as regards their feeling of kindliness towards the Jews, and their reverence and fear of G.o.d, for which their virtuous disposition is commended. For this an eternal reward is due. Wherefore Jerome (in his exposition of Isa. 65:21, 'And they shall build houses') explains that G.o.d "built them spiritual houses." Secondly, it may be considered with regard to the external act of lying. For thereby they could merit, not indeed eternal reward, but perhaps some temporal meed, the deserving of which was not inconsistent with the deformity of their lie, though this was inconsistent with their meriting an eternal reward. It is in this sense that we must understand the words of Gregory, and not that they merited by that lie to lose the eternal reward as though they had already merited it by their preceding kindliness, as the objection understands the words to mean.

Reply Obj. 5: Some say that for the perfect every lie is a mortal sin. But this a.s.sertion is unreasonable. For no circ.u.mstance causes a sin to be infinitely more grievous unless it transfers it to another species. Now a circ.u.mstance of person does not transfer a sin to another species, except perhaps by reason of something annexed to that person, for instance if it be against his vow: and this cannot apply to an officious or jocose lie. Wherefore an officious or a jocose lie is not a mortal sin in perfect men, except perhaps accidentally on account of scandal. We may take in this sense the saying of Augustine that "it is a precept of perfection not only not to lie at all, but not even to wish to lie": although Augustine says this not positively but dubiously, for he begins by saying: "Unless perhaps it is a precept," etc. Nor does it matter that they are placed in a position to safeguard the truth: because they are bound to safeguard the truth by virtue of their office in judging or teaching, and if they lie in these matters their lie will be a mortal sin: but it does not follow that they sin mortally when they lie in other matters.

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QUESTION 111

OF DISSIMULATION AND HYPOCRISY (In Four Articles)

In due sequence we must consider dissimulation and hypocrisy. Under this head there are four points of inquiry:

(1) Whether all dissimulation is a sin?

(2) Whether hypocrisy is dissimulation?

(3) Whether it is opposed to truth?

(4) Whether it is a mortal sin?

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FIRST ARTICLE [II-II, Q. 111, Art. 1]

Whether All Dissimulation Is a Sin?

Objection 1: It seems that not all dissimulation is a sin. For it is written (Luke 24:28) that our Lord "pretended [Douay: 'made as though'] he would go farther"; and Ambrose in his book on the Patriarchs (De Abraham i) says of Abraham that he "spoke craftily to his servants, when he said" (Gen. 22:5): "I and the boy will go with speed as far as yonder, and after we have wors.h.i.+pped, will return to you." Now to pretend and to speak craftily savor of dissimulation: and yet it is not to be said that there was sin in Christ or Abraham.

Therefore not all dissimulation is a sin.

Obj. 2: Further, no sin is profitable. But according to Jerome, in his commentary on Gal. 2:11, "When Peter [Vulg.: 'Cephas'] was come to Antioch:--The example of Jehu, king of Israel, who slew the priest of Baal, pretending that he desired to wors.h.i.+p idols, should teach us that dissimulation is useful and sometimes to be employed"; and David "changed his countenance before" Achis, king of Geth (1 Kings 21:13).

Therefore not all dissimulation is a sin.

Obj. 3: Further, good is contrary to evil. Therefore if it is evil to simulate good, it is good to simulate evil.

Obj. 4: Further, it is written in condemnation of certain people (Isa. 3:9): "They have proclaimed abroad their sin as Sodom, and they have not hid it." Now it pertains to dissimulation to hide one's sin.

Therefore it is reprehensible sometimes not to simulate. But it is never reprehensible to avoid sin. Therefore dissimulation is not a sin.

_On the contrary,_ A gloss on Isa. 16:14, "In three years," etc., says: "Of the two evils it is less to sin openly than to simulate holiness." But to sin openly is always a sin. Therefore dissimulation is always a sin.

_I answer that,_ As stated above (Q. 109, A. 3; Q. 110, A. 1), it belongs to the virtue of truth to show oneself outwardly by outward signs to be such as one is. Now outward signs are not only words, but also deeds. Accordingly just as it is contrary to truth to signify by words something different from that which is in one's mind, so also is it contrary to truth to employ signs of deeds or things to signify the contrary of what is in oneself, and this is what is properly denoted by dissimulation. Consequently dissimulation is properly a lie told by the signs of outward deeds. Now it matters not whether one lie in word or in any other way, as stated above (Q. 110, A. 1, Obj. 2). Wherefore, since every lie is a sin, as stated above (Q.

110, A. 3), it follows that also all dissimulation is a sin.

Reply Obj. 1: As Augustine says (De QQ. Evang. ii), "To pretend is not always a lie: but only when the pretense has no signification, then it is a lie. When, however, our pretense refers to some signification, there is no lie, but a representation of the truth."

And he cites figures of speech as an example, where a thing is "pretended," for we do not mean it to be taken literally but as a figure of something else that we wish to say. In this way our Lord "pretended He would go farther," because He acted as if wis.h.i.+ng to go farther; in order to signify something figuratively either because He was far from their faith, according to Gregory (Hom. xxiii in Ev.); or, as Augustine says (De QQ. Evang. ii), because, "as He was about to go farther away from them by ascending into heaven, He was, so to speak, held back on earth by their hospitality."

Abraham also spoke figuratively. Wherefore Ambrose (De Abraham i) says that Abraham "foretold what he knew not": for he intended to return alone after sacrificing his son: but by his mouth the Lord expressed what He was about to do. It is evident therefore that neither dissembled.

Reply Obj. 2: Jerome employs the term "simulation" in a broad sense for any kind of pretense. David's change of countenance was a figurative pretense, as a gloss observes in commenting on the t.i.tle of Ps. 33, "I will bless the Lord at all times." There is no need to excuse Jehu's dissimulation from sin or lie, because he was a wicked man, since he departed not from the idolatry of Jeroboam (4 Kings 10:29, 31). And yet he is praised withal and received an earthly reward from G.o.d, not for his dissimulation, but for his zeal in destroying the wors.h.i.+p of Baal.

Reply Obj. 3: Some say that no one may pretend to be wicked, because no one pretends to be wicked by doing good deeds, and if he do evil deeds, he is evil. But this argument proves nothing. Because a man might pretend to be evil, by doing what is not evil in itself but has some appearance of evil: and nevertheless this dissimulation is evil, both because it is a lie, and because it gives scandal; and although he is wicked on this account, yet his wickedness is not the wickedness he simulates. And because dissimulation is evil in itself, its sinfulness is not derived from the thing simulated, whether this be good or evil.

Reply Obj. 4: Just as a man lies when he signifies by word that which he is not, yet lies not when he refrains from saying what he is, for this is sometimes lawful; so also does a man dissemble, when by outward signs of deeds or things he signifies that which he is not, yet he dissembles not if he omits to signify what he is. Hence one may hide one's sin without being guilty of dissimulation. It is thus that we must understand the saying of Jerome on the words of Isa.

3:9, that the "second remedy after s.h.i.+pwreck is to hide one's sin,"

lest, to wit, others be scandalized thereby.