The Devil Wins: A History of Lying from the Garden of Eden to the Enlightenment (45 page)

56
.   Scotus,
In librum tertium sententiarum
, dist. 38, quaest. 1, art. 2, ad. 4, in
Duns Scotus
, trans. Wolter, 496–97. Compare this reading of Scotus’s position with Silvana Vechio, “Mensonge, Simulation, Dissimulation,” in
Vestigia, Imagines, Verba: Semiotics and Logic in Medieval Theological Texts (XIIth–XIVth century)
, ed. Constantine Marmo (Turnhout: Brepols, 1997), 126, who stresses Scotus’s “condamnation absolue du mensonge verbal.”

57
.   For a brief overview of the commentary tradition on Aristotle’s
Ethics
, see George Weiland, “The Reception and Interpretation of Aristotle’s
Ethics
,” in
The Cambridge History of Later Medieval Philosophy
, 657–72.

58
.   Albert the Great,
Super Ethica
IV, in
Opera Omnia
, vol. 14a, ed. W. Kübel (Münster: Aschendorff, 1968), lectio 14, 288. For a fuller account of Albert’s position, see M. S. Kempshall,
The Common Good in Late Medieval Political Thought
(Oxford: Oxford University Press, 1999), 67–73. Anthony J. Celano, “The End of Practical Wisdom: Ethics as Science in the Thirteenth Century,”
Journal of the History of Philosophy
33:2 (April 1995): 225–43,
discusses the significance and lasting influence of Albert’s distinction between the civil and the theological and its relation to prudence. “In Albert’s science of ethics,” he writes, 238–39, “prudence, supreme
in genere politicorum
, is merely a means to a superior good, when considered in relation to contemplative happiness.”

59
.   Bonaventure,
Sententiarum
, III, dist. XXXVIII, quaest. 2, conclusio, ratio1 and confirmatio, 843. See John F. Quinn, “Bonaventure on Our Natural Obligation to Confess Truth,”
Franciscan Studies
35 (1975): 194–211. Contrast with Mireille Vincent-Cassy, “Recherches sur le mensonge au Moyen Âge,” in
Études sur la sensibilité au Moyen Age
, Congrès national des sociétés savantes, France (1977), 165–73.

60
.   Thomas Aquinas,
Summa of Theology
, I, quaest. 16, art. 6, ad. 2.

61
.   Anselm,
De veritate
, in
Anselm of Canterbury
, 4 vols., vol. 2, ed. and trans. Jasper Hopkins and Herbert Richardson (Toronto: Edwin Mellen Press, 1974–76), ch. 5, 82–84.

62
.   Anselm,
De veritate
, ch. 8, 87–89.

63
.   Anselm,
De veritate
, ch. 13, 99–102. For a similar reading of Anselm’s
De veritate
, see Eileen Sweeney,
Anselm of Canterbury
, 181–96. Compare with Sandra Visser and Thomas Williams,
Anselm
(Oxford: Oxford University Press, 2009), 41–56.

64
.   Aquinas,
Quaestiones disputatae de veritate
, quaest. 1, art. 4, reponsio, in
Opera Omnia
XXII, vol. I (Rome, 1975), 14.

65
.   Aquinas,
Quaestiones disputatae de veritate
, quaest. 1, art. 4, solutio, 14. On Thomas’s arguments against Siger of Brabant and Boethius of Dacia, see John F. Wippel,
Medieval Reactions to the Encounter between Faith and Reason
(Milwaukee: Marquette University Press, 1995).

66
.   Anselm,
De veritate
, ch. 2, 78–81.

67
.   Anselm,
De veritate
, ch. 13, 102.

68
.   Aquinas,
Summa Contra Gentiles
II, cap. 4, 34–36. On Thomas’s distinction between Truth and truths, see William Wood’s very useful essay, “Thomas Aquinas on the Claim That God Is Truth,”
Journal of the History of Philosophy
51:1 (2013): 21–47, especially 42–44.

69
.   Henri de Lubac,
Augustinianism and Modern Theology
, trans. Lancelot Sheppard (New York: Herder and Herder, 1969), 126–27 and 207–16.

70
.   Aquinas,
Summa of Theology
II-II, quest. 167, art. 1.

71
.   Anselm,
Monologion
, in
Anselm of Canterbury
, vol. 1, pref., 3. On monastic education and devotion, see Jean Leclercq,
The Love of Learning and the Desire for God
, trans. Catherine Mishari (New York: Fordham University Press, 1961), 15–19, and Paul F. Gehl, “Competens Silentium: Varieties of Monastic Silence in the Medieval West,”
Viator
18 (1987): 126–60.

72
.   Anselm,
Proslogion
, in
Anselm of Canterbury
, vol. 1, ch. 26, 112. Paul Gehl, “Mystical Language Models in Monastic Educational Psychology,”
Journal of Medieval and Renaissance Studies
14:2 (1984): 219–43, and Edward Synan, “Prayer, Proof and Anselm’s
Proslogion
,” in
Standing before God: Studies on Prayer in Scriptures and in Tradition with Essays in Honor of John M. Oesterreicher
, ed. Asher Finkel and Lawrence Frizzell (New York:
KTAV Publishing House, 1981), 267–88. More recently, Ian P. Wei,
Intellectual Culture in Medieval Paris: Theologians and the University, c. 1100–1333
(Cambridge, Cambridge University Press, 2012), 52–71, who discusses the influence of context on monastic thought.

73
.   Wei,
Intellectual Culture
, 87–124, here, 122. Contrast with Marie Dominique Chenu,
Toward Understanding Saint Thomas
, trans. and corrected by A. M. Landry and D. Hughes (Chicago: Regnery Publishing, 1964), 299, and Jacques LeGoff,
Intellectuals in the Middle Ages
, trans. Teresa Lavendar Fagan (Oxford: Blackwell, 1992), 79–82.

74
.   Marcia Colish, “Systematic Theology and Theological Renewal in the Twelfth Century,”
Journal of Medieval and Renaissance Studies
18:2 (1988): 135–56, here 155.

75
.   G. R. Evans,
Old Arts and New Theology: The Beginning of Theology as an Academic Discipline
(Oxford: Clarendon Press, 1980), 93–95. Along these lines, see Aquinas,
Summa Theologiae
I, quaest. 1, art. 6, ad. 3, where he distinguishes between knowledge of and possession of virtue.

76
.   Bok,
Lying
, 32–46.

77
.   On this obligation, see Denery,
Seeing and Being Seen
, 22–30.

78
.   David of Augsburg,
De institutione novitiorum
, in Bonaventure,
Opera Omnia
, vol. 12 (Paris: Vivès, 1868), 294.

79
.   On hypocrisy, see Frederic Amory, “Whited Sepulchres: The Semantic History of Hypocrisy to the High Middle Ages,”
Recherches de Théologie ancienne et médiévale
53 (1986): 5–39.

80
.   Humbert of Romans,
De eruditione praedicatorum
, in
De vita regulari
, 2 vols., vol. II, ed. Joachim Joseph Berthier (Rome, 1889), 373–484. On Humbert’s treatise and mendicant tensions between public performance and inner intention, see Denery,
Seeing and Being Seen
, 19–38, and Claire Waters,
Angels and Earthly Creatures; Preaching, Performance and Gender in the Later Middle Ages
(Philadelphia: University of Pennsylvania Press, 2004), 31–56.

81
.   Johannes Nider,
Praeceptorium: sive orthodoxea et accurata decalogi explicatio
(Douay: Ioannis Bogardi, 1611), 126.

82
.   The seventeenth-century Catholic theologian Juan Caramuel writes as much in his
Haplotes de restrictionibus mentalibus
(Lyons, 1672), sig. OO 2: “The discussion here is not concerned with what the truth is, but with the grounds on which the truth rests. The question is not
whether
Peter is lying if he states that he does not know something that was confided to him under a seal of secrecy. For we are all bound to declare that in making such a denial he does not lie. But since
Ipse dixit
does not satisfy the fervour of intellects nowadays, we proceed further and wish to know,
why
Peter is not lying if he asserts that he does not know something that we presume he does know.” Cited and translated in A. E. Malloch, “Equivocation: A Circuit of Reasons,” in
Familiar Colloquy: Essays Presented to Arthur Edward Barker
, ed. Patricia Bruckmann (Ottawa: Oberon Press, 1978), 132–43, here, 132.

83
.   Stefania Tutino, “Nothing but the Truth? Hermeneutics and Morality in the Doctrines of Equivocation and Mental Reservation in Early Modern
Europe,”
Renaissance Quarterly
64:1 (Spring 2011): 115–55, frames the early modern discussion about lies in terms of these two historical moments. Zagorin,
Ways of Lying
, examines the question of lying in connection with religious belief.

84
.   Antoninus of Florence,
Summae Sacra Theologiae
(Venice: Bernardus Iuntus & Socios., 1571), pars secunda, titulus 10, cap. 1, 330r.

85
.   Nider,
Praeceptorium
, “Praeceptum Primum,” cap. 15, 124.

86
.   Antoninus,
Summae
, pars secunda, titulus 10, cap. 1, 330v. The story of Samuel and the calf can be found at 1 Samuel 16:1–5.

87
.   Antoninus,
Summae
, pars secunda, titulus 10, cap. 1, p. 330v. I follow Martin Stone’s translation of
gabella
in a now-retracted article. The story of Tobit and the angel can be found at Tobit 5: 5–18.

88
.   Antoninus,
Summae
, pars secunda, titulus 10, cap. 1, 330r.

89
.   Antoninus,
Summae
, pars secunda, titulus 10, cap. 1, 330v.

90
.   Sylvester Prierias,
Sylvestrinae Summae
, pars secunda, “De Mendacio & Mendace,” cols. 227–28.

91
.   Zagorin,
Ways of Lying
, 163–85, for an overview of Navarrus’s life and theory of amphibology.

92
.   Martin Azpilcueta,
Commentarius in Cap. Humanae Aures XXII. Q.V. De Veritate responsi, Partim verbo, partim mente concepti, & de arte bona, & mala simulandi
(Rome, 1584), 2. Zagorin,
Ways of Lying
, 169–70, briefly explains the nature of this, admittedly rare, type of marriage vow.

93
.   Azpilcueta,
Commentarius
, quaest. 1, sect. 1, 2, 4, and 5, 3–5.

94
.   Martin Azpilcueta,
Enchiridion, sive Manuale Confessariorum et Poenitentium
, “De octavo praecepto Decalogi, Non fis falsus testis,” cap. XVIII, sect. 1–3 (Venice, 1594), 165r–v.

95
.   Azpilcueta,
Commentarius
, quaest. III, sect. 8–10, 22–23. The crucial insight that Navarrus is offering a theory of language, not simply another refinement of moral theology, can be found in Tutino, “Nothing but the Truth,” 127–34. This account, obviously, depends upon her analysis.

96
.   Azpilcueta,
Commentarius
, quaest. II, sect. 12, 15, offers examples of acting with just cause and quaest. III, sect. 3, 19, with evil intent.

97
.   Azpilcueta,
Commentarius
, quaest. III, sect. 13–15, 25.

98
.   Juan Azor,
Institutionum moralium
, pt. III, bk. XIII, “De Octavo Decalogi Praecepto,” cap. III (Cologne: Hierat, 1612), col. 1132.

99
.   On these developments, Tutino, “Nothing but the Truth,” 134–52, and Sommerville, “The ‘New Art of Lying,’ ” 170–73.

100
. Jan Miel,
Pascal and Theology
(Baltimore: Johns Hopkins Press, 1969), 125.

101
. Pascal,
Provincial Letters
, “Letter VII,” 241–42. Miel,
Pascal and Theology
, 132.

102
. Pascal,
Pensées
, ed. and trans. Roger Ariew (Indianapolis: Hackett Publishing Company, 2005), S78/L45, 16. References to the
Pensées
indicate both Philippe Sellier’s (“S”) and Louis Lafuma’s (L) reconstruction of the text. On the disorienting aspects of pride, see Philippe Sellier,
Pascal et Saint Augustin
(Paris: Librairie Armand Colin, 1970), 182–90, and William D. Wood, “Axiology, Self-Deception and Moral Wrongdoing in Blaise Pascal’s
Pensées
,”
Journal of Religious Ethics
37:2 (June 2009): 355–84, here 372–79.

103
. Pascal,
Provincial Letters
, “Letter V,” 197.

104
. Pascal,
Les écrits des curés de Paris
, in
Oeuvres Complètes
, ed. Louis Lafuma (Paris: Éditions du Seuil, 1963), “Sixième écrit,” 488.

105
. Pascal,
Pensées
, S743/L978, 268. Pierre Cariou,
Pascal et la casuistique
(Paris: Presses Universitaire de France, 1993), p. 138, “La duplicité est le vice de qui n’aime ni la verité ni l’erreur, et qui demeure en suspens, mais dans la pensée que l’une et l’autre, selon les circonstances, seront utiles.”

106
. Pascal,
Pensées
, S164/L131, 37. On Pascal and original sin, Michael Moriarty,
Fallen Nature, Fallen Selves: Early Modern French Thought II
(Oxford: Oxford University Press, 2006), 125–32.

107
. Pierre Force,
Le problème herméneutique chez Pascal
(Paris: Librairie Philosophique J. Vrin, 1989), 173–84.

108
. Pascal, “Comparaison des Chrétiens des premiers temps avec ceux d’aujo-urd’hui,” in
Oeuvres Complèts
, 360–62, here, 360 [4].

109
. Pascal, “Comparaison,” 360–61.

110
. Pascal,
Pensées
, S245/L212, 66.

111
. Pascal, “Comparaison,” 360 [3].

112
. Pascal,
Pensées
, S680/L418, 211–14. On the possibility of self-interest and hypocrisy in the wager, Michael Moriarty,
Disguised Vices: Theories of Virtues in Early Modern French Thought
(Oxford: Oxford University Press, 2011), 249–50, and Jennifer A. Herdt,
Putting on Virtue: The Legacy of the Splendid Vices
(Chicago: University of Chicago Press, 2008), 242–43.

C
HAPTER
F
OUR
. C
OURTIERS

1
.     John of Salisbury,
Frivolities of the Courtiers and Footprints of the Philosophers: Being a Translation of the First, Second, and Third Books and Selections from the Seventh and Eighth Books of the Policraticus of John of Salisbury
, bk. III, ch. 4, trans. Joseph B. Pike (Minneapolis: University of Minnesota Press, 1938), 159.