Isidore of Seville, Sentences, 2.31- On Oaths

Isidore of Seville, Sententiae, 2.31- On Oaths

Written c. 620 CE.

Source: Isidore of Seville, Sententiae. ACW 73. Trans.: T.L. Knoebel. Newman Press, New York, 2018.

31. Swearing an Oath

31.1 Just as the one who does not speak is not able to lie, so also the one who does not desire to take an oath cannot commit perjury. Therefore taking an oath is to be avoided, nor employed by one except when necessary.

31.2 To take an oath is not against a precept of God, but when we make use of swearing an oath, we come upon the crime of perjury. Therefore let no one take an oath who fears to commit perjury.

31.3 Many people, when they speak, delight always in swearing when only this should be on their lips: "'Yes, Yes' or 'No, No'; anything more than this comes from the evil one" (Matt 5:37).

31.4 Many people commit perjury so that they may deceive, so that through confidence in the sign, they may produce confidence in the word, and so by deceiving, when they commit perjury and lie, they deceive the unwary person.

31.5 Sometimes we are also deceived, mislead by fake tears, and since they are crying, belief is given to those to whom credence should not be given.

31.6 Generally we are determined to speak without making an oath, but we are compelled to make an oath by the incredulity of those people who do not belive what we are saying, and thus we adopt the custom of swearing because of this kind of necessity.

31.7 There are many who are slow to believe, who are not moved to have confidence in that which is said. However, those who force people who are speaking to them to take an oath are gravely at fault.

31.8. No matter by what cunning form of speech anyone may swear, God, who is the witness of our conscience, grasps it since he understands what the one who swears is intending. So the person becomes guilty in a twofold manner who takes the name of God in vain, and captures his neighbor by deceit.

31.9 One's bond should not be kept by which one carelessly promises an evil thing, as for example, if anyone promises an adulteress a perpetual commitment to remain with her. It is more tolerable not to maintain one's bond than it is to remain in the shameful crime of defilement.

31.10 God's oath is his providence that has determined not break his statutes. God's repentance, however is an alteration of things; the fact that he has not repented, however , means that he has not broken his statutes, as is this statement: "The LORD has sworn and will not change his mind" (Ps 110:4), that is, what he has sworn he has not changed.

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Source: PL 83:633-634 [Translation mine, first draft]

31. Concerning Oaths

1. Just as a man who does not speak cannot lie, he who does not swear cannot swear falsely. So beware of swearing, it is not to be used, except for necessity.

2. It is not against the commandment of God to swear, but when we make use of swearing, we leave ourselves open to a charge of perjury. Therefore; never swear, for fear of perjury.

3. Many people, when they speak, always swear with delight, while only these ought to be on the tongue: "Yes, yes. No, no." For more than; "yes", and "no", is from the evil one. (Mt. 5:37)

4. Many, in order to deceive, perjure themselves, so that through faith in the oath, they authorize the deceptive words; when they perjure and lie, they deceive an incautious man.

5. Sometime we are deceived, being seduced by false tears: and we believe, while they weep, those who ought not to be believed at all.

6. Mostly we take ourselves to talk without an oath, but one's disbelief forces us to swear. When such necessity arises, we make usage of swearing.

7. Many who are not moved to put trust in a statement are slow to believe. But they who compel those speaking to them to swear commit a great offence.

8. By whatever artful word a man swears, God, who witnesses the conscience, receives it as it is understood by the one to whom it is sworn. This man is twice guilty: first by taking the Lord's name in vain and second by deceiving his neighbour.

9. An oath which recklessly promised evil, is not to be kept, as if one should swear to an adulteress a promise to remain with her forever. For it is more tolerable to not fulfill an oath, than to remain forever defiled from a shameful crime.

10. God's swearing is that providence whereby He establishes not to overturn what He has established. God's repentance, on the other hand, is a change of things, whereas not repenting is not revoking what He has established, as in: "The Lord has sworn, and He will not repent," i. e., what He has sworn He will not change.

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CAPUT XXXI. De iuramento.

1. Sicut mentiri non potest qui non loquitur, sic periurare non poterit qui iurare non appetit. Cavenda est igitur iuratio, nec ea utendum, nisi in sola necessitate.

2. Non est contra Dei praeceptum iurare, sed dum usum iurandi facimus, periurii crimen incurrimus. Nunquam ergo iuret qui periurare timet.

3. Multi, dum loquuntur, iurare semper delectantur, dum oporteat hoc tantum esse in ore: Est, est. Non, non. Amplius enim quam est, et non est, a malo est (Matth. V, 37).

4. Multi, ut fallant, periurant, ut per fidem sacramenti fidem faciant verbi sicque fallendo, dum periurant et mentiuntur, hominem incautum decipiunt.

5. Interdum et falsis lacrymis seducti decipimur, et creditur, dum plorant, quibus credendum non erat.

6. Plerumque sine iuramento loqui disponimus, sed incredulitate eorum qui non credunt quod dicimus iurare compellimur, talique necessitate iurandi consuetudinem facimus.

7. Sunt multi ad credendum pigri, qui non moventur ad fidem verbi. Graviter autem delinquunt qui sibi loquentes iurare cogunt.

8. Quacunque arte verborum quisque iuret, Deus tamen, qui conscientiae testis est, ita hoc accipit, sicut ille cui iuratur intelligit. Dupliciter autem reus fit qui et Dei nomen in vanum assumit, et proximum dolo capit.

9. Non est conservandum sacramentum quo malum incaute promittitur, veluti si quispiam adulterae perpetuo cum ea permanendi fidem polliceatur. Tolerabilius est enim non implere sacramentum quam permanere in stupri flagitio.

10. Iurare Dei est illa providentia, qua statuit non convellere statuta. Poenitentia autem Dei rerum mutatio est; non poenitere autem, statuta non revocare, ut illud: Iuravit Dominus, et non poenitebit eum (Psal. CIX, 4) , id est, quae iuravit non mutabit.