Here the word “peccata” cannot well include such untruths since he distinctly affirms that such “infirmities” “do not offend God.”
Moreover, since, as we know, Luther admits no distinction between mortal and venial sins, holds that all sins “ex natura et substantia peccati” are equal, and makes no allowance for “parvitas materiæ,” it follows that, even if such untruths as those of Isaac, the Egyptian midwife, etc., are “infirmities,” yet, since they are not mortal, they are not sins at all.
In “Opp. lat. exeg.,” 3, pp. 140-143, Luther distinguishes the “iocosum mendacium”—which is merely a “grammaticum peccatum”—and the “officiosum mendacium”—such as was Christ’s on the road to Emaus—from the true lie: “Revera unum tantum mendacii genus est, quod nocet proximo.”
That Luther himself quite realised the novelty of his teaching, comes out clearly enough in the fragmentary notes of a sermon preached on Jan. 5, 1528, i.e. on the eve of the feast of the Three Kings. The reporter’s notes are as usual partly in Latin partly in the vernacular.
“Hujusmodi officiosa mendacia, charitable lies, in which I lie for someone else’s sake, non incommodat, but rather does him a service. Sic filia Saul.… Illi [magi] mentiuntur, quia sciunt eius object to be murderous, et tamen non est mendacium, quia quando aliquid loquor ex bono corde, non est.… Ergo mendacium [est] quando my heart is bad and false erga proximum.… Si etiam seduxissem [misled others], how I should rejoice over my trickery, si ita ad salutem seducerem homines.… Monachi in totum volunt dici veritatem. Sed audistis, etc.” (Weim. ed., 27, p. 12.)
Hence, as the concluding words show, Luther was of opinion that the “monks” went too far in insisting on the truth everywhere.
Elsewhere Luther is disposed to follow the teaching of his Nominalist masters and to see in certain apparent lies (e.g. in that told by Abraham about his “sister” Sara) the result of divine inspiration. (Cp. “Opp. lat. exeg.,” 3, p. 142 sq.) “Hoc ipsum consilium ex fide firmissima et ex Spiritu Sancto fuisse profectum iudicem.” Abraham was moved by the Holy Ghost to take steps to save his person and thus ensure the fulfilment of the Divine promises made to his posterity. “Quæ fiunt ad gloriam Dei et verbum eius ornandum et commendandum, hæc recte fiunt et merito laudantur.”
Gabriel Biel, a representative Nominalist, admits that a sort of inspiration may sometimes make lawful what God has forbidden: He says, e.g.: