CHAPTER IX

OF THE EIGHTH COMMANDMENT

THOU SHALT NOT BEAR FALSE WITNESS AGAINST THY NEIGHBOUR

QUESTION I

Salutary Tendency of this Precept

How great is the utility, nay, the necessity, of the assiduous exposition of this commandment, and of the inculcation of the duty it enforces, we learn from these authoritative words of St. James: If any man offend not in word, the same is a perfect man; and again: Even so the tongue is a little member, and boasteth great things. Behold how great a matter a little fire kindleth, and what follows to the same effect. By these words of St. James we are admonished of two things; the one, that the vice of the tongue is of very great extent, a truth confirmed by that sentence of the prophet, All men are liars, so that this would seem to be almost the only sin that extends to all mankind; the other, that from the tongue proceed innumerable evils; for through the fault of an evil-spoken man, are often lost the property, the character, the life, the salvation, of the injured person, or of him who inflicts the injury; of the injured person, who, unable patiently to bear contumelies, impotently avenges them; of the person who inflicts the injury, because, deterred by a perverse shame and a false notion of what is called honour. he cannot be induced to satisfy him whom he has offended. Hence, the faithful are here to be exhorted, to pour out their souls in thanksgiving to God for this salutary commandment, not to bear false witness, a commandment by which we are not only forbidden to injure others, but also, on the same principle of obedience, others are forbidden to injure us.

QUESTION II

This Precept is both Mandatory and Prohibitory

In exposition of this precept, we shall proceed in the same manner as we have done with regard to the others, pointing out in it two laws, the one prohibiting to bear false witness; the other commanding us, having laid aside all dissimulation and deceit, to measure our words and actions by the simple standard of truth; a duty of which the apostle admonished the Ephesians in these words: Speaking the truth in love, we may grow up into him in all things.

QUESTION III

What this Precept prohibits

With regard to the former part of this commandment, although by the name of false testimony is understood whatever is positively but falsely affirmed of any one, be it for or against him, be it in a public court or be it not; yet by this commandment is especially prohibited that species of false testimony, which is given on oath in a court of justice; for a witness swears by the Deity, because the words of a man thus giving evidence, and interposing the divine name, have very great credit and weight. Such testimony, because dangerous, is therefore chiefly prohibited, for when sworn witnesses are not excluded by legal exceptions, or convicted of palpable dishonesty and wickedness, even the judge himself cannot reject their testimony, especially as it is an injunction of the divine law, that in the mouth of two or three witnesses every word may be established.

But that the faithful may clearly understand the commandment, they must be taught who is our neighbour, against whom it is unlawful to bear false witness.

QUESTION IV

Who is here meant by the name “Neighbour”

According to the doctrine of Christ our Lord, our neighbour is whoever wants our assistance, whether he be bound to us by ties of kindred or not, whether a fellow-citizen, or a stranger, a friend or an enemy. To suppose it lawful to give false evidence in any case against an enemy, whom by the command of God and of our Lord we are bound to love, is utter wickedness. Moreover, as every one is in some sort his own neighbour, it is unlawful for any one to bear false witness against himself; and as suicides injure the state, so they who defame their own character, branding themselves with infamy and disgrace, inflict a wound on their own good name, and on the Church, of which they are members. This is the doctrine of St. Augustine: Although, says he, to those, who understand aright, it cannot but appear prohibited to give false testimony against ones self, because the words “against thy neighbour” are subjoined in the commandment. But let no one therefore think that he is exempt from this guilt, if he bear false witness against himself; for the person who loves received the standard of loving from [the love which he cherishes towards] himself.

QUESTION V

We are forbidden to give False Testimony in order to serve our Neighbour

But since we are forbidden to injure, let no one infer that we are therefore at liberty to serve, our neighbour by false testimony, although he be united to us by the ties of nature and religion. We cannot employ falsehood, still less perjury, to consult the feelings or the interests of any man. Hence, St. Augustine in his book on lying, addressed to Crescentius, teaches from the words of the apostle, that a lie, although uttered in unmerited commendation of any one, is to be numbered amongst false testimonies. Treating of that passage of the apostle: 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, if so be that the dead rise not, he says: The apostle calls it false witness to utter a lie with regard to Christ, although it seems to redound to his praise.

QUESTION VI

How many Ills accompany a False Witness alleged in favour of Another

It also very frequently happens, that by favouring one party we injure the other: false testimonies are certainly the occasion of misleading the judge, who, yielding to such evidences, is sometimes obliged to decide and pronounce contrary to justice, according to the unjust testimony. It also sometimes happens, that the successful party, who has gained his suit by means of a false witness, emboldened by impunity, and exulting in his unrighteous victory, is familiarized to the work of corruption and the subornation of false witnesses, through whose instrumentality he hopes to attain whatever ends he proposes to himself. To the witness himself it must also be most grievous, to have his falsehood and perjury known to him whose interests he has benefited and advanced; whilst, encouraged by the success of his design, he becomes every day more practised in, and accustomed to, impiety and audacity.

QUESTION VII

The Sins of all those who are concerned in Judgments, and Lying in general, are condemned by this Precept

[By this precept], then, deceit, falsehood, and perjury on the part of witnesses are prohibited; and the same prohibition extends also to plaintiffs, defendants, and patrons, to solicitors, lawyers, and advocates; to all, in a word, who have any concern in suits at law. Finally, God prohibits all testimony that may cause inconvenience or detriment, be it in legal evidence or not; for in Leviticus, where the commandments are repeated, we read: Ye shall not steal; neither deal falsely; neither lie one to another. To none, therefore, can it be matter of doubt, that by this commandment God rejects and condemns lies of every sort, as these words of David most explicitly declare: Thou shalt destroy them that speak leasing.

QUESTION VIII

This Precept also prohibits Detraction

But by this commandment is forbidden not only false testimony, but also the detestable propensity and habit of detraction, from which pest it is incredible how many and what serious inconveniences and evils arise. This vice of speaking ill and contumeliously of others in private, the sacred Scriptures everywhere reprobate: Him, says David, will I cut off; and St. James: Speak not evil one of another, brethren. The sacred Scriptures supply not only precepts on the subject, but also examples, which declare the enormity of this vice: Haman, by charges of his own invention, so incensed Ahasuerus against the Jews, that he ordered the destruction of that entire people. Sacred history abounds with similar examples; and by the enumeration of these the priest will strive to deter the faithful from a crime of such injustice.

QUESTION IX

Various Sorts of Detractors

But, to see in its full light the violence of this sin, we must know, that the reputation of men is injured not only by calumny, but likewise by exaggerating and amplifying the faults of others; and he who, at a time, in a place, or before persons, when, where, or before whom, the communication was unnecessary, has given publicity to the secret sin of any man, which, when made known, must prove seriously injurious or discreditable to his character, is justly called a detractor and a slanderer. But of all slander there is none more criminal than that levelled against the Catholic doctrine I and its teachers: those who extol the propagators of bad doctrines and of errors are involved in similar culpability.

QUESTION X

They who listen to Detractors or sow Dissensions among Friends are themselves Detractors

Nor are those dissociated from their number or their guilt, who, instead of reproving, lend a willing ear, and a willing assent, to detractors and slanderers. As we read in St. Jerome, and St. Bernard: Whether the detractor or the listener be the more criminal, it is not easy to decide; for if there were no listeners, there would be no detractors. To the same class belong those, who by their artifices foment division and excite dissension among men, and who feel a particular pleasure in sowing discord; thus severing, by fiction and falsehood, the closest friendships; loosing the dearest social ties; and driving to endless hatred and to arms the fondest friends. Of such pestilent characters the Lord expresses his detestation in these words: Thou shalt not go up and down as a talebearer among thy people. Of this description were many of the advisers of Saul, who strove to alienate his affection from, and to exasperate him against, David.

QUESTION XI

Wheedling and Currying Favour also forbidden by this Law

Finally, wheedlers and sycophants are also to be numbered amongst the transgressors of this commandment, who insinuate themselves by their blandishments and pretended praises into the ears and hearts of those, after whose interest, money, and honours they are hunting, as the prophet says, calling good evil, and evil good. Such characters David admonishes us to expel and banish from our society: Let the righteous, says he, smite me; it shall be a kindness, and let him reprove me; it shall be an excellent oil, which shall not break my head. This class of persons, it is true, do not speak ill of their neighbour; but they inflict on him the deepest injury, causing him, even by praising his vices, to continue in them unto the end of his life. Of this species of flattery, the most pernicious is that which proposes to itself for object the misfortune and ruin of others. Thus Saul, when, to procure the death of David, he wished to expose him to the ruthless sword of the Philistine, addressed him in these soothing words: Behold my elder daughter Merob, her will I give thee to wife: only be thou valiant for me, and fight the battles of the Lord; and the Jews thus insidiously addressed Christ our Lord: Master, we know that thou art true, and teachest the way of God in truth.

QUESTION XII

And Friends when they perniciously flatter a Friend who is dangerously Ill

But far more pernicious is the language of friends and relations, addressed to those labouring under a mortal disease, and now on the point of death, when they flatter them that there is then no danger of their dying; bid them to be in good spirits, dissuade them from the confession of their sins, as if the thought would fill them with melancholy; and, finally, divert their attention from all concern about, and meditation upon, the extreme dangers that beset them. Lies of every sort are therefore to be avoided, particularly such by which serious injury may be inflicted on others; but a lie uttered against, or regarding religion, is one of extreme impiety.

QUESTION XIII

The Authors of Libels, those who lie for the Sake of Joking or Officiousness, and Hypocrites, also offend against this Precept

God is also grievously offended by those opprobrious invectives, termed lampoons and libels, and such other contumelious slanders. To deceive by a jocose or officious lie, although neither useful nor injurious to any one, is, notwithstanding, utterly unworthy of a Christian; for so the apostle admonishes us: Putting away lying, speak every man truth. For this begets a strong tendency to frequent and serious lying; and from jocose, men contract a habit of uttering deliberate lies; lose their character for veracity; and ultimately find it necessary, in order to gain belief, to continually resort to swearing. Finally, by the first part of this commandment dissimulation is prohibited; and [it is held sinful] not only to speak but to act deceitfully. For actions as well as words are signs of our ideas and sentiments; and for this reason our Lord, rebuking the Pharisees, frequently calls them hypocrites. So far with regard to the negative, which is the first part of this commandment. Let us now explain what the Lord commands in the second part.

QUESTION XIV

Mandatory Part of the Precept touching Trials

The force and nature of this precept have for object, that public trials be conducted on the principles of justice and according to law, and that men do not arrogate and usurp the right of pronouncing judgment; for the apostle says, that it is unjust to judge another man’s servant, lest we should decide without a knowledge of the circumstances of the case. This was the error committed by the priests and scribes, who passed judgment on St. Stephen: the magistracy of Philippi were guilty of the same criminal conduct: They have beaten us openly, says St. Paul, uncondemned, being Romans: and have cast us into prison; and now do they thrust its out privily. [This commandment also requires], that they condemn not the innocent, nor acquit the guilty; that they be not influenced by money or favour, hatred or love. This is the admonition addressed by Moses to the elders, whom he had constituted judges of the people: Judge righteously between every man and his brother, and the stranger that is with him. Ye shall not respect persons in judgment, but ye shall hear the small as well as the great; ye shall not be afraid of the face of man, for the judgment is God’s.

QUESTION XV

The Accused, when questioned by a Lawful Magistrate, must not lie

With regard to accused persons, who are conscious of guilt, when interrogated according to the forms of judicial process, God wishes them to confess the truth, for their confession, in some sort attests and proclaims the praise and glory of God, according to Joshua, who, exhorting Achan to confess the truth, says: My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done: hide it not.

QUESTION XVI

What is the Duty of Witnesses

But, whereas this commandment chiefly regards witnesses, of them also the pastor will have to treat with diligence, for the force of the precept goes not only to prohibit falsehood, but also to enforce the obligation of speaking the truth. For in human affairs, to bear true testimony is a matter of the highest importance, because there are innumerable things of which we must be ignorant, unless we arrive at a knowledge of them on the faith of witnesses. Wherefore in those things that we ourselves do not know, and yet of which it is not lawful for us to be ignorant, nothing is so necessary as true evidence. On this subject we have this sentiment of St. Augustine: He who conceals the truth, and he who utters a falsehood, are both guilty; the one, because he is unwilling to render a service; the other, because he has the will to render a disservice. Sometimes, however, it is lawful not to disclose the truth; but when, in a court of justice, a witness is legally interrogated, he is bound to tell the whole truth. Here, however, witnesses should be most circumspect, lest, trusting too much to memory, they affirm for certain what they have not fully ascertained. Solicitors and counsel, prosecutors and plaintiffs, remain still to be treated of.

QUESTION XVII

In what manner Solicitors and Counsel ought to fulfil their Duty

The two former classes will not refuse to lend their services and legal assistance, when the necessities of others shall call for it, and will humanely aid the indigent, will not undertake the defence of an unjust cause, neither will they protract by cavilling, or encourage through avarice, suits at law; and as to the remuneration of their labour and attention, they will regulate that by the principles of justice and equity.

QUESTION XVIII

Of Plaintiffs and Defendants

But prosecutors and plaintiffs are to be admonished, to avoid creating danger to any one by unjust charges, through love or hatred, or any cupidity. Finally, to all pious persons is addressed the divine command, that in all their intercourse with society, in every conversation, they speak at all times with truth and from the heart; that they utter nothing that may injure the character of another, not even of those by whom they feel that they have been injured and persecuted; whereas they should always recollect that such is the near relation, such the social bond, that exists between them, that they are members of the same body.

QUESTION XIX

By what Arguments Christians may he led to understand the Turpitude of Lying

But in order that the faithful may the more willingly avoid this vice of lying, the pastor will place before them the extreme wretchedness and turpitude of this crime. In the sacred Scriptures the devil is called the father of lies; for, as the devil abode not in the truth, he is a liar and the father of it; and, to banish away so great an enormity, he will subjoin the mischievous consequences of which lying is the source; and as these consequences are innumerable, he will point out their principal heads and sources. And, first, he will inform them how grievously the man of duplicity and falsehood offends, how much he is hated by God: These six things, says Solomon, doth the Lord hate, yea seven are an abomination unto him: a proud cook, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and what follows. The man, therefore, who is thus the object of God’s especial wrath, who can shelter from the most grievous punishments that hang over him?

QUESTION XX

What Inconveniences to Human Society are caused by Lying

Again, what more impure, what more base, than, as St. James says, with the same tongue by which we bless God and the Father, to curse men, who are made after the image and similitude of God; so that a fountain sends forth at the same place sweet and bitter water. The tongue, which before was employed in giving praise and glory to God, by lying treats the author of truth, as far as it can, with ignominy and dishonours. Hence liars are excluded from a participation in the bliss of heaven; for unto David asking: Lord! who shall abide in thy tabernacle? the Holy Spirit answers, He that speaketh the truth in his heart, he that backbiteth not with his tongue. Lying is also attended with this very great disadvantage, that it is an almost incurable disease of the mind; for as the guilt of the detractor or calumniator is not remitted, unless satisfaction be made to the person injured, a difficult duty to those who, as we already observed, are deterred from its performance by false shame, and an empty notion of dignity; he who indulges in this crime, is doubtless foredoomed to everlasting perdition. For let no one indulge the hope of being able to obtain the pardon of his calumnies or detractions, unless he first make satisfaction to him whose dignity or reputation he has depreciated publicly in a court of justice, or even in private and familiar conversation. Besides, the evil consequences of lying extend widely to society at large: by duplicity and lying, good faith and truth, the closest links of human society, are dissolved; and, they once removed, the greatest confusion of life ensues; so as that men would seem to differ in nothing from demons. The pastor will also teach, that loquacity is to be avoided: by avoiding the which, other evils of the tongue are also obviated, and a powerful preventive is opposed to lying, from which the loquacious cannot easily abstain.

QUESTION XXI

The Excuses pleaded by Liars are confuted

Finally, the pastor will disabuse of their error those who seek to justify their duplicity of language, and defend their violations of truth, by the example of the prudent, who say they lie in season. He will say what is most true, that to be carnally minded is death: he will exhort his hearers in their difficulties and dangers to trust in God, and not have recourse to the artifice of lying. For they who have recourse to such a subterfuge, declare that they rely more on their own prudence than on the providence of God. Those who charge others with being the cause of their speaking falsehood, by having first deceived them, are to be taught that it is unlawful to avenge their own wrongs; that evil is not to be rendered for evil, but rather that evil is to be overcome with good; that, were it even lawful to make such a return, it would be the interest of no man to avenge himself to his own detriment; and that he inflicts on himself a most grievous injury, who utters a falsehood. Those who plead the frailty and weakness of human nature, are to be taught that it is their duty to implore the divine assistance, and not to yield to human infirmity. Those who allege habit, are to be admonished to endeavour to acquire the contrary habit of speaking the truth; particularly as they who sin through use and habit aggravate their guilt.

QUESTION XXII

We must not Lie on account of other Men’s Falsehood

And whereas there are not wanting those who excuse themselves by the example of the rest of mankind, who, they contend, everywhere indulge in falsehood and perjury, such persons are to be undeceived in this opinion, by reminding them that bad men are not to be imitated, but reproved and corrected; but that, when we ourselves are guilty of the same vice, our admonitions have less influence in reprehending and correcting it in others. With regard to others, who defend their conduct by saying, that they were often sufferers through speaking the truth, these the pastor will meet by urging that such an excuse is an accusation, not a defence; whereas it is the duty of a Christian to suffer any loss rather than utter a falsehood.

QUESTION XXIII

A Lie is to he admitted neither for the Sake of Joking or Advantage

Two other classes of persons remain, who seek to justify themselves for falsehood; the one, who say that they tell lies for joke sake; the other, who plead motives of interest for the same conduct, because, forsooth, without having recourse to a lie, they can neither buy nor sell to advantage. It is the duty of the pastor to turn both away from their error; the first, by urging the inveteracy of the vicious habit, which the practice of lying begets, and by inculcating that we shall have to render an account for every idle word; the second class, in whose excuse their own weightier accusation is involved, he will reprove with yet greater severity, showing as they do that they yield no credit or authority to these words of God: Seek ye therefore first the kingdom of God and his righteousness, and all these things shall be added unto you.