Doubt — Bontempi, Palladium Theologicum V · from Schola Thomistica
Doubt V: Whether every lie is mortal for perfect men
St. Bonaventure reviews three opinions on this matter, which see in him, in the place cited.
An omne Mendacium viris perfectis sit mortale.
Tres opiniones hac de re S. Bonaventura recenset, quas vide in eo, loco citato.
He indeed asserts that a lie can be mortal by reason of the public person, who in this sense is said, and ought to be, perfect, insofar as it be a scandal and a contempt of truth; whence those persons are no longer believed, to the grave harm of the Republic; yet it is not mortal by the genus, or nature, of the act. He proves the first from St. Augustine in the Gloss on Psalm 5 and On Lying, chapters 6 and 18.
Asserit vero, mendacium posse esse mortale ratione personae publicae, quae hoc sensu dicitur, et esse debet, perfecta, quatenus scandalo sit, et veritatis contemptui; unde non amplius eis personis creditur in damnum grave Reipublicae; non tamen est ex genere, seu natura actus mortale. Primum probat ex D. Augustino in Glossa ad Psalm. 5. et de mendacio, cap. 6. et 18.
The reason is, because a grave harm is inflicted if no one is believed, and faith perish from the earth. St. Thomas holds the same, ad 5. The second part consists of what was said in dub. 3.
Ratio est, quia grave damnum infertur, si nulli credatur, et fides in terra pereat. Idem sentit D. Thom. ad 5. Secunda pars constat ex dictis dub. 3.
He objects first. The circumstance of person does not aggravate sin infinitely; but mortal sin infinitely exceeds venial: Therefore.
Obiicies primo. Circumstantia personae non gravat peccatum in infinitum; at mortale in infinitum excedit venialia: Ergo.
The holy Doctor answers that the circumstance of person does not aggravate per se in this way, but indeed where grave harm and scandal intervene.
Respondet S. Doctor, circumstantiam personae per se non ita gravare, sed bene ubi intervenit grave damnum, et scandalum.
He objects second. Either not to lie is a precept, or a counsel; If the latter: Therefore it is not mortal for anyone. If a precept: Therefore every lie is mortal for everyone.
Obiicies secundo. Vel non mentiri, est praeceptum, vel consilium; Si hoc: Ergo non est mortale cuicunque. Si praeceptum: Ergo omne mendacium, cuique est mortale.
The holy Doctor answers that some lies are simply forbidden, while others are not simply prohibited, but restrained.
Respondet S. Doctor, quaedam mendacia esse simpliciter vetita, quaedam vero non esse prohibita simpliciter, sed cohibita.
He objects third. Lying is either simply repugnant to Charity, or to perfect Charity. If the first: Therefore every lie is mortal. If the second: Therefore the perfect man does not fall from Charity through a lie.
Obiicies tertio. Mentiri vel repugnat Charitati simpliciter, vel perfectae. Si primum: Ergo omne mendaaium est mortale. Si secundum: Ergo vir perfectus non cadit per mendacium a Charitate.
The holy Doctor answers that it is repugnant to perfection as such; but to Charity simply, as it is gravely pernicious by scandal.
Respondet S. Doctor, repugnare perfectioni, ut sic; at Charitati simpliciter, ut est graviter perniciosum in scandalum.
He objects fourth. The perfect man does not sin lethally in other sins venial by genus, as in an idle word, a first motion of anger, or of the flesh: Therefore.
Obiicies quarto. Vir perfectus, in aliis ex genere venialibus non peccat lethaliter; ut in verbo otioso, primo motu irae, vel carnis: Ergo.
The holy Doctor answers by denying the parity, because from those no scandal arises, etc. He concludes, however, that the proposition of St. Augustine, that a lie is venial to others but mortal to the perfect, can be universally sustained in this manner: that to the perfect it is more a disposition to mortal sin than in others, through the mark of an ungrateful soul, repaying so many Divine gifts.
Respondet S. Doctor, negando paritatem, quia ex illis non oritur scandalum, etc. Concludit vero, propositionem D. Augustini, quod mendacium aliis veniale sit, perfectis vero mortale, posse universaliter hoc pacto sustineri, ut perfectis sit dispositivum ad mortale magis, quam in caeteris ex ingrati animi nota, tot Divinis Charismatibus repensa.