8. By our rejection of Grotius' theory we are enabled to answer Milton's question: "If all killing be not murder, nor all taking from another, stealing why must all untruths be lies?" Because, we say, killing and taking away of goods deal with rights which are not absolute and unlimited, but become in certain situations void; whereas an untruth turns, not on another's right, but on the exigency of the speaker's own rational nature calling for the concord of the word signifying with the thought signified, and this exigency never varies. Untruth and falsehood are but polite names for a lie.
Readings.—St. Thos., 2a 2æ, q. 110, art. 3, in corp., ad. 4; ib., q. 109, art. 2, 3, in corp.; Ar., Eth., IV., vii.; Plato, Rep., 382, 389 B, C.
SECTION III.—Of the keeping of Secrets without Lying.
1. There are natural secrets, secrets of promise, and secrets of trust. A natural secret is all a man's own private history, which he would not have made public, as also all that he discovers by his own observation of the similar private history of his neighbours. If a man finds out something about his neighbour, and, after he has found it out for himself, the neighbour gets him to promise not to publish it, that is a secret of promise. Lastly, if one man comes to another, as to a lawyer, or a surgeon, for professional advice, or simply to a friend for moral counsel, and in order thereto imparts to him some of his natural secrets, those secrets, as they are received and held by the person consulted, are called secrets of trust. This latter kind of secret is privileged above the other two. A natural secret, and also a secret of promise, must be delivered up on the demand of an authority competent to inquire in the department where the secret lies. But a secret of trust is to be given up to no inquirer, but to be kept against all who endeavour to come by it, except where the matter bodes mischief and wrong to a third party, or to the community, and where at the same time the owner of the secret cannot be persuaded to desist from the wrong. This proviso does not hold for the seal of confession, which is absolutely inviolable.
2. The main art of keeping a secret is, not to talk about it. If a man is asked an awkward question, and sees no alternative but to let out or lie, it is usually his own fault for having introduced the subject, or encouraged the questioner up to that point. A wise man lets drop in time topics which he is unwilling to have pressed. But there are unconscionable people who will not be put off, and who, either out of malice or out of stupidity, ply you with questions against all rules of good breeding. This direct assault may sometimes be retaliated, and a rude question met by a curt answer. But such a reply is not always prudent or charitable, and would not unfrequently convey the very information required. Silence would serve no better, for silence gives consent, and is eloquent at times. There is nothing left for it in such cases but to lock your secret up, as it were, in a separate compartment of your breast, and answer according to the remainder of your information, which is not secret, private, and confidential. This looks very much like lying, but it is not lying, it is speaking the truth under a broad mental reservation.
3. Mental reservation is an act of the mind, limiting the spoken phrase so that it may not bear the full sense which at first hearing it seems to bear. The reservation, or limitation of the spoken sense, is said to be broad or pure, according as it is, or is not, indicated externally. A pure mental reservation, where the speaker uses words in a limited meaning, without giving any outward clue to the limitation, is in nothing different from a lie, and is wrong as a lie is always wrong. A good instance is Archbishop Cranmer's oath of fealty to the Pope, he having previously protested—of course out of hearing of the Pope or the Pope's representative—that he meant that oath in no way to preclude him from labouring at the reformation of the Church in England, that is, doing all the evil work which Henry VIII. had marked out for him in the teeth of the Roman Bishop. [Footnote 18] Even broad mental reservation is permissible only as a last resource, when no other means are available for the preservation of some secret which one has a duty to others, or grave reason of one's own, to keep.
[Footnote 18: Strype's Cranmer, i., pp 27, 28; ib., ii.,
Appendices 5, 6; ed. Oxon., 1812.]
4. The point to make out is that no lie is told. To speak under a reservation is a lie, if it is speech against the mind of the speaker. But how can it be aught else than speech against the mind, when the heart thinks yea, and the tongue says nay? We answer that, in the case contemplated, the thought of the heart is, secrets apart, nay; and though the word on the lips is nay simply, yet we must not take that word as the whole locution, but as a mere text, to which the situation of the speaker and the matter spoken of form a commentary, legible to any observant eye. The word is an annotated text; nay in the body of the page, with secrets apart inscribed in the margin. The adequate utterance is the whole page, text and gloss together; that speech answers to the thought in the speaker's mind; therefore it is no lie.
5. The essential requisite is that the gloss, secrets apart, be not written in the speaker's private mind, but be outwardly and publicly manifest in the matter spoken of, which must be one that clearly admits of secrets, and in the circumstances of the speaker, who is driven into a corner, and obliged to answer something, and yet cannot by any prudent man be expected to answer out of the fulness of all the knowledge that he may possibly possess.
6. Nor let it be said that all confidence in the replies given to our questions is hereby destroyed. For most questions are in matters that do not admit of a secret. There the qualification, secrets apart, which may be said to attach to all answers, has no value and meaning: it is mathematically equal to zero; and we may take the answer in full assurance just as it reaches our ear. Again, when a person volunteers a statement unasked, he cannot be supposed to be reserving secrets. But when delicate subjects are touched on, and inquiry is pushed to extremity by an unauthorized questioner, secrets apart is the handwriting on the wall.