a sin, albeit there is a great difference depending on the intention and the topic of the lie. He does not sin as much who lies in the attempt to be helpful as the man who lies as a part of a deliberate wickedness. Nor does one who, by lying, sets a traveler on the wrong road do as much harm as one who, by a deceitful lie, perverts the way of a life. Obviously, no one should be adjudged a liar who speaks falsely what he sincerely supposes is the truth, since in his case he does not deceive but rather is deceived. Likewise, a man is not a liar, though he could be charged with rashness, when he incautiously accepts as true what is false. On the other hand, however, that man is a liar in his own conscience who speaks the truth supposing that it is a falsehood. For as far as his soul is concerned, since he did not say what he believed, he did not tell the truth, even though the truth did come out in what he said. Nor is a man to be cleared of the charge of lying whose mouth unknowingly speaks the truth while his conscious intention is to lie. If we do not consider the things spoken of, but only the intentions of the one speaking, he is the better man who unknowingly speaks falsely—because he judges his statement to be true—than the one who unknowingly speaks the truth while in his heart he is attempting to deceive. For the first man does not have one intention in his heart and another in his word, whereas the other, whatever be the facts in his statement, still “has one thought locked in his heart, another ready on his tongue,”35 which is the very essence of lying. But when we do consider the things spoken of, it makes a great difference in what respect one is deceived or lies. To be deceived is a lesser evil than to lie, as far as a man’s intentions are concerned. But it is far more tolerable that a man should lie about things not connected with religion than for one to be deceived in matters where faith and knowledge are prerequisite to the proper service of God. To illustrate what I mean by examples: If one man lies by saying that a dead man is alive, and another man, being deceived, believes that Christ will die again after some extended future period—would it not be incomparably better to lie in the first case than to be deceived in the second? And would it not be a lesser evil to lead someone into the former error than to be led by someone into the latter?
19. In some things, then, we are deceived in great matters; in others, small. In some of them no harm is done; in others, even good results. It is a great evil for a man to be deceived so as not to believe what would lead him to life eternal, or what would lead to eternal death. But it is a small evil to be deceived by crediting a falsehood as the truth in a matter where one brings on himself some temporal setback which can then be turned to good use by being borne in faithful patience—as for example, when someone judges a man to be good who is actually bad, and consequently has to suffer evil on his account. Or, take the man who believes a bad man to be good, yet suffers no harm at his hand. He is not badly deceived nor would the prophetic condemnation fall on him: “Woe to those who call evil good.” For we should understand that this saying refers to the things in which men are evil and not to the men themselves. Hence, he who calls adultery a good thing may be rightly accused by the prophetic word. But if he calls a man good supposing him to be chaste and not knowing that he is an adulterer, such a man is not deceived in his doctrine of good and evil, but only as to the secrets of human conduct. He calls the man good on the basis of what he supposed him to be, and this is undoubtedly a good thing. Moreover, he calls adultery bad and chastity good. But he calls this particular man good in ignorance of the fact that he is an adulterer and not chaste. In similar fashion, if one escapes an injury through an error, as I mentioned before happened to me on that journey, there is even something good that accrues to a man through his mistakes. But when I say that in such a case a man may be deceived without suffering harm therefrom, or even may gain some benefit thereby, I am not saying that error is not a bad thing, nor that it is a positively good thing. I speak only of the evil which did not happen or the good which did happen, through the error, which was not caused by the error itself but which came out of it. Error, in itself and by itself, whether a great error in great matters or a small error in small affairs, is always a bad thing. For who, except in error, denies that it is bad to approve the false as though it were the truth, or to disapprove the truth as though it were falsehood, or to hold what is certain as if it were uncertain, or what is uncertain as if it were certain? It is one thing to judge a man good who is actually bad—this is an error. It is quite another thing not to suffer harm from something evil if the wicked man whom we supposed to be good actually does nothing harmful to us. It is one thing to suppose that this particular road is the right one when it is not. It is quite another thing that, from this error—which is a bad thing—something good actually turns out, such as being saved from the onslaught of wicked men.
Chapter VII.
Disputed Questions about the Limits of Knowledge and Certainty in Various Matters
20. I do not rightly know whether errors of this sort should be called sins—when one thinks well of a wicked man, not knowing what his character really is, or when, instead of our physical perception, similar perceptions occur which we experience in the spirit (such as the illusion of the apostle Peter when he thought he was seeing a vision but was actually being liberated from fetters and chains by the angel36 ) Or in perceptual illusions when we think something is smooth which is actually rough, or something sweet which is bitter, something fragrant which is putrid, that a noise is thunder when it is actually a wagon passing by, when one takes this man for that, or when two men look alike, as happens in the case of twins—whence our poet speaks of “a pleasant error for parents”37 —I say I do not know whether these and other such errors should be called sins.
Nor am I at the moment trying to deal with that knottiest of questions which baffled the most acute men of the Academy, whether a wise man ought ever to affirm anything positively lest he be involved in the error of affirming as true what may be false, since all questions, as they assert, are either mysterious occulta or uncertain. On these points I wrote three books in the early stages of my conversion because my further progress was being blocked by objections like this which stood at the very threshold of my understanding.38 It was necessary to overcome the despair of being unable to attain to truth, which is what their arguments seemed to lead one to. Among them every error is deemed a sin, and this can be warded off only by a systematic suspension of positive assent. Indeed they say it is an error if someone believes in what is uncertain. For them, however, nothing is certain in human experience, because of the deceitful likeness of falsehood to the truth, so that even if what appears to be true turns out to be true indeed, they will still dispute it with the most acute and even shameless arguments.
Among us, on the other hand, “the righteous man lives by faith.”39 Now, if you take away positive affirmation,40 you take away faith, for without positive affirmation nothing is believed. And there are truths about things unseen, and unless they are believed, we cannot attain to the happy life, which is nothing less than life eternal. It is a question whether we ought to argue with those who profess themselves ignorant not only about the eternity yet to come but also about their present existence, for they the Academics even argue that they do not know what they cannot help knowing. For no one can “not know” that he himself is alive. If he is not alive, he cannot “not know” about it or anything else at all, because either to know or to “not know” implies a living subject. But, in such a case, by not positively affirming that they are alive, the skeptics ward off the appearance of error in themselves, yet they do make errors simply by showing themselves alive; one cannot err who is not alive. That we live is therefore not only true, but it is altogether certain as well. And there are many things that are thus true and certain concerning which, if we withhold positive assent, this ought not to be regarded as a higher wisdom but actually a sort of dementia.
21. In those things which do not concern our attainment of the Kingdom of God, it does not matter whether they are believed in or not, or whether they are true or are supposed to be true or false. To err in such questions, to mistake one thing for another, is not to be judged as a sin or, if it is, as a small and light one. In sum, whatever kind or how much of an error these miscues may be, it does not involve the way that leads to God, which is the faith of Christ which works through love. This way of life was not abandoned in that error so dear to parents concerning the twins.41 Nor did the apostle Peter deviate
