Humour, Art, and Veracity are not Excuses for Sin

There are three things however I think are often extremely compelling and widespread to use as excuses. They are:

• Humour: Humour, a joke, is often used as an excuse for unholy acts and words in ourselves and others.
• Art: Artistic license is often used to bypass morality in many aspects.
• Veracity: The truth of something is often used as exoneration for sinful acts.

They are easy to address, despite their widespread appeal.

Humour

Humour is an interesting part of human psychology, but it is clear that it is usually not a choice. In other words, the immediate reaction we have is not usually voluntary. This results in instances where we may have involuntary reactions to what we sense or involuntary thoughts, but the bigger danger is seeking humour in entertainment and in our interactions with others without regard to what is proper.

Just like humans are clearly prone to eating foods which are not healthy, but which have traits which are appealing to irrational human flesh (high fat, sugar, salt, etc). Our tongues (and other sensory tissues) do not distinguish foods, but only have a base appreciation of certain traits which we must rationally control if there is no natural limit otherwise we will be harmed. Likewise, entertainment draws us, and with particularly easy access to it on demand, and it does not draw us rationally. If we seek to laugh, we can easily find a reason, but how often do we distinguish between proper and improper sources of entertainment?

Scripture contains examples of improper use of humour:

4 Kings 2:23-24

And he [Eliseus] went up from thence to Bethel: and as he was going up by the way, little boys came out of the city and mocked him, saying: Go up, thou bald head; go up, thou bald head. And looking back, he saw them, and cursed them in the name of the Lord: and there came forth two bears out of the forest, and tore of them two and forty boys.

Matthew 27:29-30

And platting a crown of thorns, they put it upon his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: Hail, king of the Jews. And spitting upon him, they took the reed, and struck his head.

Using humour, whether in our own words or in seeking entertainment, is no different from other appetites of the flesh. We do not, in the Church, typically use lust as a reason for engaging in sins of lust, but we often do use the excuse of humour to engage in, or otherwise participate in, sins of all sorts. If it is not good, it should be cut off, even if it means finding a laugh by other means.

Art

Some would say unholy artistic expressions are not art or that unholy music is not music, etc, however, this is a false path as it is just redefining art rather arbitrarily. For the sake of discussion and common usage, even the most baneful art will be considered to be art.

The use of art to sin against chastity, humility, and all virtue is very widespread. Almost all popular music is directed, explicitly, towards lust or another vain pursuit. Artistic expression is like human expression in other ways. The intention and what is expressed is very important.

Jeremias 10:14-15

Every man is become a fool for knowledge, every artist is confounded in his graven idol: for what he hath cast is false, and there is no spirit in them. They are vain things and a ridiculous work: in the time of their visitation they shall perish.

There is the topic of nudity in art, which is featured heavily in certain time periods. There could be much written on it, and much has been, but the key I think is this:

1 Thessalonians 5:22

From all appearance of evil refrain yourselves.

Avoiding active scandal is very important, and this includes when intentions could be expected to be mistaken. The problem with the artistic styles of the past in the Church was focused more on the emulation of pagan styles, rather than nudity itself on many occasions. The key is not the superficial, but what is internal. Michelangelo's style of work is not considered improper, however, to make such art now probably would be due to the current social and cultural situation we are in, and in a previous time when pagan art was active, it probably would have been improper as well. When in doubt, refrain. The use of excuses to scandalise each other is not good.

Veracity

The truth and fact of something is not an excuse for sin. Detraction by definition includes a true (or believed to be true) statement and it is a sin. Using truth to commit active scandal is an error. It may be true, but that does not mean it should be expressed. And more shallowly, using the fact one has a certain feeling or thought as an excuse to express it is an error.

James 4:11

Detract not one another, my brethren. He that detracteth his brother, or he that judgeth his brother, detracteth the law, and judgeth the law. But if thou judge the law, thou art not a doer of the law, but a judge.

Speaking of the sins of others is not something which should be done without good cause, and fact is not a good cause.

The Sins of Others

The importance of avoiding these excuses (and the cause to make them) extends especially to the sins of others. Many comedians, situations captured in words or in more detailed recordings, artists, artistic expressions, and revealed information is unholy, although the base appeal is still there to laugh at improper jokes, purposefully seek unholy art, and to engage in curiosities and detraction about others who have sinned.

This may mean changing our behaviour. It may mean giving up music, visual entertainment, and other things for which we have had appreciation. We may resist thinking that we have been doing something wrong all the time. However, that is what knowledge does. Blame is not in ignorance, but knowledge is not to be avoided. If our ignorance is keeping us from being close to God, would not we wish to learn? But we resist. It is clear however we do not mourn the bad things we give up after they are gone. It is only while we have them do we think we need them.

What good is to desire to be a martyr or a great confessor of the Faith if we cannot do the least thing in our lives? Giving up a disk, a subscription, or some habits is nothing. Many give up things of this world without any spiritual reason. This is the hidden trap: we can fantasize about martydom to which we are not called while we ignore the small sacrifices we are actually called to make. What good is to to be a servant who thinks about grand things while ignoring the small tasks we are given?

Matthew 24:43-51

But know this ye, that if the goodman of the house knew at what hour the thief would come, he would certainly watch, and would not suffer his house to be broken open. Wherefore be you also ready, because at what hour you know not the Son of man will come. Who, thinkest thou, is a faithful and wise servant, whom his lord hath appointed over his family, to give them meat in season. Blessed is that servant, whom when his lord shall come he shall find so doing. Amen I say to you, he shall place him over all his goods. But if that evil servant shall say in his heart: My lord is long a coming: And shall begin to strike his fellow servants, and shall eat and drink with drunkards: The lord of that servant shall come in a day that he hopeth not, and at an hour that he knoweth not: And shall separate him, and appoint his portion with the hypocrites. There shall be weeping and gnashing of teeth.

Sins of the Tongue

James 3:6

And the tongue is a fire, a world of iniquity. The tongue is placed among our members, which defileth the whole body, and inflameth the wheel of our nativity, being set on fire by hell.

The entire chapter is about the sins of the tongue and I suggest it be read in full.

A previous post focused on the sins of others and the sin of detraction is in particular. Detraction is a grave sin which is merely words. One does not materially destroy, move, or change anything. Nothing is physically done. It is just expression of one's thoughts. It seems harmless, however, the faculty of speech (which includes any rational expression even those not spoken) is found in humanity. While other creatures communicate in some fashion, only a rational human being can use language properly. All else is imitation, irrational, or otherwise lacking true linguistic ability. Evils involving speech therefore are particular to rational beings. Beasts and the irrational cannot curse, blaspheme, or commit the evil we can by expression.

Furthermore, due to the fall, we are prone to many errors. The ease of speech and the fact it is a very common human social activity makes it possible to grievously sin without much restriction.

Controlling one's speech is essential, and can be difficult. Without care from the beginning, we are liable to have developed less desirable and perhaps very bad habits.

There are many types of sins possible in speech. Distinguishing them and understanding their exact definition can be difficult. In most cases, silence is better. Rarely are we compelled to speak to the extent that I think for the purpose of reflecting on the sinfulness of a given speech it is better to consider whether or not there is a real duty to speak is better than considering whether something would be a sin or not.

There are particular distinctions which may be useful to understand.

Blasphemy can be done in several ways, all of which are evil. They all deny, reduce, or pervert the proper honour towards what is good. Blasphemy is against God, but it is often committed against those under God, ie, blasphemy directed as the Saints. Blasphemy is against the proper praise of God.

Boasting is an expression of vainglory where one raises oneself up improperly. Care must be taken to examine the reason for expressing any sort of praise of oneself. It would be boasting to state how well one avoids sin and how laudable one's actions are, but it would not be boasting to refute an error of someone stating that a sinful act is good because "everyone does it" by (truthfully) bearing witness to the faith by stating that oneself does not engage in that activity.

Calumny is like detraction except that calumny is a false statement. This is slander. Like detraction, the measure is what one believes. If one believes what one is saying is true, then it is not calumny (but it could be detraction).

Cursing (malediction) is a word with overuse to the extent it is meaningless by itself. However, malediction is in the context of moral insight to call evil upon what is good. This is to express desire that something suffers evil. Cursing is not always sinful, but in the times when it is appropriate to call down evil, it is very specific to the situation and what is desired to be harm. To curse sin for example would be good. To desire sin to be removed from us, to be reduced, and be destroyed is the motivation for this blog.

Detraction has been addressed but it is communicating the sin of another to another who did not know. The veracity of speech does not mean it cannot be sinful. One can sin against justice, charity, and other virtues by misusing the faculty of speech.

Flattery is excessive pleasing of others. This has several forms such as just a desire to please another to desire to please another so one may profit in some way from it. Care must be taken to avoid essentially worshiping others.

Insult or Reviling is to wound the honour of another. Reviling is often the result of anger, desire for revenge. Even in the face of evil, evil is not permitted. To use desire for good as a basis for evil is a common start of many sins.

Lying is against truth.

Swearing is to call God to witness one's statement. This is not always sinful, but it is a very solemn thing not to be done lightly and of course not to be done when one intends to violate the oath.

Each sin of the tongue could be a topic for itself and some are already and some may be in the future, but the purpose of the list is to demonstrate the gravity of the sins of the tongue.

Several scripture passages are very revealing on what is good (and evil):

Jude 1:8-10

In like manner these men also defile the flesh, and despise dominion, and blaspheme majesty. When Michael the archangel, disputing with the devil, contended about the body of Moses, he durst not bring against him the judgment of railing speech, but said: The Lord command thee. But these men blaspheme whatever things they know not: and what things soever they naturally know, like dumb beasts, in these they are corrupted.

Saint Michael opposing Satan is used as an example of good acts. The lack of railing (reviling) is noted because not only is it what is proper, it is what humans often fail to do. Saint Michael, who is an angel of God, in combating the acts of a fallen angel which was consumed with hate, pride, revenge, and all evil possible for a created being was not subjected to insults or outbursts from Saint Michael.

The highest example is found in Our Lord Jesus Christ:

1 Peter 2:21-24

For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps. Who did no sin, neither was guile found in his mouth. Who, when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly. Who his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice: by whose stripes you were healed.

And consider the Gospel:

Luke 23:8-11

And Herod, seeing Jesus, was very glad; for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him. And he questioned him in many words. But he answered him nothing. And the chief priests and the scribes stood by, earnestly accusing him. And Herod with his army set him at nought, and mocked him, putting on him a white garment, and sent him back to Pilate.

Hopefully, the perfection of Christ can show us our shortcomings so we may reach out to God to accept the grace which has been given to us and repent our sins. It is easy to be deluded in thinking we are good when we constantly fall short. It is easy to think we are justified, when we are in fact motivated by vainglory, anger, or other evils.

Psalm 140:3-4

Set a watch, O Lord, before my mouth: and a door round about my lips. Incline not my heart to evil words; to make excuses in sins.

The Sins of Others

Actual sin is committed by a person's own will. The definition of a mortal sin requires that three elements be present for a mortal sin to have been committed. The grave matter, the intent, and knowledge of the person are all important. There is, in our minds consciously or not, often a tendency to fear that our souls can be tainted without our will. Demons and man cannot impute sin to us. They can only give us the occasion of sin.

The focus here is on mortal sin, as it is near impossible to be perfectly charitable and virtuous in all interactions with others all the time. Because of original sin, we suffer the effects of a weakened will and intellect, and we show imperfections all the time. While we strive to overcome this, except for those with a higher calling, it is usually impossible succeed, but we can steadily increase in virtue and grace if we accept God's calling in our lives. One should strive at least to remove all mortal sin from one's life and remove any bad habits. Many of the issues concerning the sins of others can be related to habit, especially in social interaction.

The first personal concern about the sins of others is how we can participate in their sins.

Participating in the Sins of Others

Participating in the sins of others is an issue because sin is not a matter of mere acts, but of internal will.

The ways we participate in the sins of others are:

• By Counsel: Advising another to do evil
• By Command: Commanding another to do an evil
• By Consent: Consenting to the evil done by another
• By Provocation: Provoking another to do evil
• By Praise: Praising another for their sin (or praising the sin)
• By Concealment: Concealing the sin of another (note: this is more covering up the sin of another rather than not publishing the sin of others...this is part of the next topic)
• By Participation: By participating in the commission of a sin (essentially, aiding with the sin so the person whose sin it is can complete the act)
• By Silence: Silence when one should have spoken out. This is especially important for those who have authority over others. This is in force when silence is directly complicit with the evil being done.
• By Defense: Defending evil done by another

While these may seem to point to the ease of participating in the sins of another, intent is the key. One cannot participate, internally, with the sin of another even if we do somehow participate if we do intend to do so. Providing material means which are then misused by others when we did not know it would be misused (and it could have been used for good) is not a sin. We are not bound to go around explicitly condemning every sin of others of which we have knowledge or strive to physical interfere with every sin. For most of us, patience and silence are the proper courses of action, but occasionally, we find ourselves with authority over others or in situations where we are involved with others, and then we must make a choice to participate in the sins of others or not. Sometimes, that means defying social expectations and jeopardising relationships with others. If others find our good acts to be "evil", the sin is in them, not us. If we value relationships with others over our relationship with God, God will deny us. However, we can, and sadly often will be, close to others who are doing evil, and who know we are opposed to it. Being charitable means loving all. The sins of others are not sins against us personally, but against the same God before whom we have also sinned. Any rebuke or protest must be done in charity and prudence and not from our own personal anger or disgust.

For the most part, these can be intuitively understood by considering criminal acts and the culpability of others.

Detraction

Detraction, more simply called "backbiting", is another way of sinning related to the sins of others. When others sin, the sin is against God. Detraction is the revelation to others of the sins of others unjustly in secret. That is, to reveal the sins of another without that person's knowledge. This is unfortunately very common and very enticing to do.

There are times when it is just to reveal the sins of others. For example, if we know a person is being deceived and will be injured in some fashion by the deception, revealing the deception will reveal the sin of another. This is not detraction. However, the more common situation is that we find ourselves wanting to reveal sins of others to people ignorant of them to discredit, dishonour, or otherwise satisfy an unjust desire. The fact that a sin was revealed publicly does not mean it should be spread either. The common excuse is "It was publicly revealed a while back, so there is no expectation of privacy". Detraction is not a matter of privacy. It is a matte of violating charity and other virtues.

Detraction is not a matter of privacy, nor is it a matter of veracity. Detraction, by definition, only includes the sins of others which are actual or believed to be. Lying about others is calumny.

Detraction is a major issue in "arguments". It is especially present in the fallacy argumentum ad hominem, that is, when instead of addressing the topic discussed, one attempts to discredit another. If we are discussing a particular point of theology, and I cite a theologians work to demonstrate my position, then one responds by pointing out sins committed by that theologian, that is detraction. There was no charitable reason to disclose such information to me. It is also not logical.

However, revealing sins of others is just when the disclosure has a good purpose. Pointing out that the theologian cited was in fact excommunicated because of heresy (especially concerning the theological point at hand) would reveal some sin, but it would not be detraction. Revealing sins of others when others should justly know is not detraction (ie, warning others that another is a habitual liar, thief, philanderer out of real concern for the well being of another). But, for the most part, the sins of others are sins between that person and God, just as our sins are between us and God.

Participating in the Sin of Detraction

It is a sad fact that our flesh will rejoice in anything which makes us feel good about ourselves by helping us think less of others. We may find ourselves frequently on the passive side of detraction, that is, being the one to whom the information is unjustly shared. This is a real problem as well, as many participate in detraction in this manner. We often find ourselves confronted with detractors. By silently and openly listening, encouraging or otherwise being receptive to the detraction, we too can commit the sin of detraction. Detractors should be cut short, rebuked, or otherwise let known that one did not approve of the sharing of information.

Romans 1:30-32

Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, Foolish, dissolute, without affection, without fidelity, without mercy. Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them.

Sin is "Bad For You"

In the society and culture in which I live, and I suspect it is similar to what you experience, there is an overwhelming obsession of classifying things into "good for you" and "bad for you" when it relates to the flesh. It is often done using very broad classifications, and usually leads to absurdity. This sort of development is a result of living in much luxury. For people without such luxury, the majority of humanity throughout all time and places, food and drink was always considered "good for you" because it is necessary for survival and often not in sure supply.

This focus of modern society is indicative of its values. It is a carnal society, so its values are carnal in nature. An immoral act which can be shown to have some sort bodily "benefit" is justified because of this reason. One can always find "studies" showing that some act which is immoral is in fact somehow good for the flesh in some way. Or, they will be countering studies which show they are "bad" for the flesh.

Humans who live in the flesh cannot be happy. The flesh is sick and ultimately mortal. The flesh, part of human nature, is not evil, but the evil is when it usurps reason. The goods of the flesh are always inferior to the goods of the spirit. When the flesh is put above the spirit, even though the root inspiration is good in nature, it is a manifestation of sin in some form.

Romans 8:5-8

For they that are according to the flesh, mind the things that are of the flesh; but they that are according to the spirit, mind the things that are of the spirit. For the wisdom of the flesh is death; but the wisdom of the spirit is life and peace. Because the wisdom of the flesh is an enemy to God; for it is not subject to the law of God, neither can it be. And they who are in the flesh, cannot please God.

In Holy Week, we starkly remember the Passion of Our Lord. This is when the fallen human race, fallen to sin, who lost the grace of God, and who lived in the flesh, was lifted by God, by God's will alone, to a restored state of justification, however, many then resisted it. Many now resist it. We, in some fashion and in various degrees, resist it. How could we not? The nature of the disorder of sin is that good will be resisted irrationally. The carnal man resisted God in person and as a concept. Even a person who voluntarily and rationally follows God must confront the movements of the flesh which are irrational. Those who voluntarily surrender the flesh will likely be that much further from God.

The flesh will die. Anything tied to the flesh is therefore ultimately futile. To build up our treasure in the flesh is foolish as it will all be lost totally in a short time. Care of the flesh is secondary to the care of the immortal soul and of the rational nature. Our Lord taught us, in scripture and in words, this:

Luke 12:4

And I say to you, my friends: Be not afraid of them who kill the body, and after that have no more that they can do.

This is not some abstraction. The person of Christ, in the flesh, told people who were willing to follow Him in this world, that everything up to and including murder will be done to them. Our Lord told us not to fear those who can do things to us, evil things. Many people become troubled by the evil in this world. How can such evil things be done, so frequently, and so unpunished? How can they? Quite easily as we see, but do we expect justice in this life? The rich man in pleasure, and the poor person in sorrow, all have the same death. An expensive tomb is not appreciated by the dead.

Luke 17:33

Whosoever shall seek to save his life, shall lose it: and whosoever shall lose it, shall preserve it.

We do have temporal concerns, and we should not forsake our responsibilities and duties in this life. However, we should not in our acts worship them. Are food additives bad for us? Are processed or genetically engineered foods bad for us? Are excessive types of foods bad for us? Those are answerable probably, but ultimately, even things which are good for the flesh can somehow contribute to death. The act of breathing, with some irony, hastens our death. If we did not breath, what can kill us in years to come would not be. But without breathing, we cannot live more than a few minutes. That is what this life is: temporal. It is not the highest good and should never be the metric of what is the highest good. Justice in this life is ordered with the will of God, but ultimately, justice will come.

Luke 12:22-34

Therefore I say to you, be not solicitous for your life, what you shall eat; nor for your body, what you shall put on. The life is more than the meat, and the body is more than the raiment. Consider the ravens, for they sow not, neither do they reap, neither have they storehouse nor barn, and God feedeth them. How much are you more valuable than they? And which of you, by taking thought, can add to his stature one cubit?

If then ye be not able to do so much as the least thing, why are you solicitous for the rest? Consider the lilies, how they grow: they labour not, neither do they spin. But I say to you, not even Solomon in all his glory was clothed like one of these. Now if God clothe in this manner the grass that is today in the field, and tomorrow is cast into the oven; how much more you, O ye of little faith? And seek not you what you shall eat, or what you shall drink: and be not lifted up on high. For all these things do the nations of the world seek. But your Father knoweth that you have need of these things.

But seek ye first the kingdom of God and his justice, and all these things shall be added unto you. Fear not, little flock, for it hath pleased your Father to give you a kingdom. Sell what you possess and give alms. Make to yourselves bags which grow not old, a treasure in heaven which faileth not: where no thief approacheth, nor moth corrupteth. For where your treasure is, there will your heart be also.

The same God has handed Himself to us through the Church through the successors of the Apostles, who show the same humanity as the apostles. The same Apostles who, at this time we commemorate, may have been imagining earthly glory and personal honour, who through their imperfections fled Christ in a few days while he was tortured and killed, who were fearful for themselves when He was gone from their eyes. But then remember, after this they were strengthened by God, given new strength, to overcome the lower passions and futile ambitions and pride they had, to teach opening, strongly, and without fear.

Peter 2:19-24

For this is thankworthy, if for conscience towards God, a man endure sorrows, suffering wrongfully. For what glory is it, if committing sin, and being buffeted for it, you endure? But if doing well you suffer patiently; this is thankworthy before God. For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps. Who did no sin, neither was guile found in his mouth. Who, when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly. Who his own self bore our sins in his body upon the tree: that we, being dead to sins, should live to justice: by whose stripes you were healed.

Many things are "bad" for us in some way. But sin is the only bad thing for us which can only be completed when we will it. Many things will happen to us, but only we can commit our own sins. We will have this perspective when we are without the flesh, when we see ourselves as we are without the filters of the eyes and clouds of the mind, but until then, we are called to persevere.

Guarding Against Lying

Psalm 5:7

Thou hatest all the workers of iniquity: Thou wilt destroy all that speak a lie.

Ecclesiasticus 20:26

A lie is a foul blot in a man, and yet it will be continually in the mouth of men without discipline.

The subject of lying is very complicated at times. The most basic idea of what a "lie" is can be quite complicated as well. Any in-depth discussion of lying can become full of "what if" questions and other speculations, and even some real situations which may cause issues with what the proper conduct is.

The key questions are:

• What is a lie?
• Is it a sin?
• Are there different types of lies?
• Are there different degrees of sin?
• What resolutions are there to the difficulties we may face by the answers of the above questions?

Saint Augustine wrote an important work, On Lying, De mendacio, which with the works of Saint Thomas Aquinas, probably form the best studies of the subject of lying.

What is a Lie?

Defining "lying" can be difficult because as humans we do not have perfect or complete knowledge. We can speak what we believe is true, and innocently be in error. We can also intend to lie, yet, because of our imperfect knowledge, actually speak what is true. Rather than go into needless discussion, here is the best definition:

From Saint Augustine, On Lying:

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....

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.

This is key: a lie is an expression (in words, acts, or other methods of communicating, often conveniently placed under "speech") which is against what is in one's mind.

Is Lying always evil?

Morally, a lie is against God. Again, the Doctors of the Church have answered this question for us, but it should be evident from scripture that lying is against truth and is against God. It is evil, lacking what is good.

Psalms 11:3-4

They have spoken vain things every one to his neighbour: with deceitful lips, and with a double heart have they spoken. May the Lord destroy all deceitful lips, and the tongue that speaketh proud things.

It does not matter:

• If something "bad" happens to anyone or not as a result of the lie
• If something "good" happens to anyone or not as a result of the lie
• If a person knows one is not believed anyway
• If the intended lie is actually true without the liar knowing it

Lying is not evil because it hurts others necessarily, but because of what it essentially is. Many thoughts on the matter attempt to determine what is permissible in lying. Some find the highest good in material things, therefore, it would be logical under that system to praise certain types of lies. Others find the highest good in human relations, and lies can be good if they help, in some fashion, in maintaining relationships. But the highest Good is not in created things. It is in, and is, God.

Therefore, we should not lie, when communicating we should always speak what we hold in our mind. Note, this does not mean one is compelled to pour out whatever one thinks, prudence and charity would put restrictions on self expression for obvious reasons. But what we do speak, should be not a lie. And a lie is not mere words, but what is intended and what is expressed and what is known.

Types of Lies

There are several types of lies, and variable degrees of sin however.

• Mischievous lie: a lie told out of malice
• Officious lie: a lie told without malice for the intended good of another
• Jocose lie: a lie told in fun

And there are other ways to classify them. However, in terms of sin, the gravity of a lie is reduced with good intentions. Lies therefore can often not be mortal sins. The difficulties we face may exceed our ability to meet them in perfection, but that does not make lying of any sort good.

Mental Reservations

There are certain situations where the words spoken may seem to be a lie, but are not. Consider a priest who is confronted with questions which would require breaking the seal of confession (which the priest cannot do). Silence or other attempts to avoid breaking the seal could in themselves reveal information which cannot be revealed, and thus the response "I do not know" may seem to be a lie. Anyone under moral obligation to maintain trust would have a similar situation. Also, where speaking (or not) may violate justice such as the common scenario of a person concealing someone in one's home and murderers come seeking this person.

Equivocations are the type of answers which may be given. They are words spoken under special circumstances which change their meaning and thus do not result in a contradiction of mind and expression. Example would be metaphors, which are almost always literally contradictory, but the use of such expressions is not a sin. The human expression is what matters, not some abstraction of what is stated.

For trying situations as those described, a type called a "wide mental reservation" can be used to maintain justice and truth in certain situations. For those, the situation adds to the words spoken to give them additional meaning, which when properly used is not a lie.

For example, a priest cannot violate the seal of confession. He cannot reveal any information obtained from a confession. This makes it literally difficult to confront any questions if one were to have a very simple definition of lying. How can he avoid giving any information, but words or by silence, in response to nearly any question? He does it by saying "I do not know" (or something similar). The priest, by being a priest who hears confessions, saying this does not lie for the circumstances give more meaning to this. This means that the priest does not know in a way that can be shared, either by actually not knowing, or by not knowing other than from confession. It does not reveal any information at all. If my priest were asked if I went to him during his regular confession hearings, he may not actually know if I did or not, but if he knew I did, and he was silent, then that would confirm he cannot answer, therefore, I did. He certainly cannot lie by saying I did (perhaps by some thinking that a person would not believe him because they know he cannot say) or did not. He can say he does not know. No questioning then could cause him to reveal information. One could use questions aimed at eliminating possible answers to arrive at the true answer otherwise.

Wide mental reservations apply in those circumstances where one cannot morally reveal information. For other situations where one would not want to reveal information, but could not use a proper mental reservation (such as lying and then in one's mind appending information would would have made the statement true...that statement is still an expression contradicting one's mind), one can use silence, or otherwise not answer the question but speak the truth only. Instead of directly answering an imprudent question, one can not respond at all, answer with a question, answer with a statement of belief, or some such. Lying to protect pride and other vanities is never good. Withholding information to prevent scandal or breach of trust or violations of justice is good, but we cannot lie.