Instructions to Catechumens

⁵ But in order that we may not by saying everything at once today, confuse your minds, we put before you one custom, namely, about the avoidance of oaths, saying this much by way of preface, and speaking plainly— that if you do not avoid oaths, I say not perjury merely, but those too which happen in the cause of justice, we shall not further discourse upon any other subject. For it is monstrous that teachers of letters should not give a second lesson to their children until they see the former one fixed well in their memory, but that we, without being able to express our first lessons clearly, should inculcate others before the first are completed.

For this is nothing else than to pour into a perforated jar. Give great care, then, that you silence not our mouth. For this error is grave, and it is exceedingly grave because it does not seem to be grave, and on this account I fear it, because no one fears it. On this account the disease is incurable, because it does not seem to be a disease; but just as simple speech is not a crime, so neither does this seem to be a crime, but with much boldness this transgression is committed: and if any one call it in question, straightway laughter follows, and much ridicule, not of those who are called in question for their oaths, but of those who wish to rectify the disease.

On this account I largely extend my discourse about these matters. For I wish to pull up a deep root, and to wipe out a long-standing evil: I speak not of perjury alone, but even of oaths in good faith. But so and so, says one, a forbearing man, consecrated to the priesthood, living in much self-control and piety, takes an oath. Do not speak to me of this forbearing person, this self-controlled, pious man who is consecrated to the priesthood; but if you will, add that this man is Peter, or Paul, or even an angel descended out of heaven.

For not even in such a case do I regard the dignity of their persons. For the law which I read upon oaths, is not that of the servant, but of the King: and when the edicts of a king are read, let every claim of the servants be silent. But if you are able to say that Christ bade us use oaths, or that Christ did not punish the doing of this, show me, and I am persuaded. But if he forbids it with so much care, and takes so much thought about the matter as to class him who takes an oath with the evil one (for whatsoever is more than these, namely, than yea and nay, says he, is of the devil), why do you bring this person and that person forward?

For not because of the carelessness of your fellow servants, but from the injunctions of his own laws, will God record his vote against you. I have commanded, he says, you ought to obey, not to shelter yourself behind such and such a person and concern yourself with other persons' evil. Since the great David sinned a grievous sin, is it then safe for us to sin? Tell me: on this account then we ought to make sure of this point, and only to emulate the good works of the saints; and if there is carelessness, and transgression of the law anywhere, we ought to flee from it with great care.

For our reckoning is not with our fellow-servants, but with our Master, and to him we shall give account for all done in our life. Let us prepare ourselves therefore for this tribunal. For even if he who transgresses this law be beyond everything revered and great, he shall certainly pay the penalty attaching to the transgression. For God is no respecter of persons. How then and in what way is it possible to flee from this sin? For one ought to show not only that the crime is grievous, but to give counsel how we may escape from it.

Have you a wife, have you a servant, children, friends, acquaintance, neighbors? To all these enjoin caution on these matters. Custom is a grievous thing, terrible to supplant, and hard to guard against, and it often attacks us unwilling and unknowing; therefore in so far as you know the power of custom, to such an extent study to be freed from any evil custom, and transfer yourself to any other most useful one. For as that custom is often able to trip you up, though you are careful, and guardest yourself, and takest thought, and consideration, so if you transfer yourself to the good custom of abstaining from oaths, you will not be able, either involuntarily or carelessly, to fall into the fault of oaths.

For custom is really great and has the power of nature. In order then that we do not continually distress ourselves let us transfer ourselves to another custom, and ask thou each one of your kindred and acquaintance this favor, that he advise you and exhort you to flee from oaths, and reprove you, when detected in them. For the watch over you which takes place on their part, is to them too counsel and a suggestion to what is right. For he who reproves another for oaths, will not himself easily fall into this pit.

For much swearing is no ordinary pit, not only when it is about little matters but about the greatest. And we, whether buying vegetables, or quarrelling over two farthings, or in a rage with our servants and threatening them, always call upon God as our witness. But a freeman, possessed of some barren dignity, you would not dare to call upon as witness in the market to such things; but even if you attempted it, you will pay the penalty of your insolence. But the King of Heaven, the Lord of Angels, when disputing both about purchases and money, and what not, you drag in for a testimony.

And how can these things be borne? Whence then should we escape from this evil custom? After setting those guards of which I spoke round us, let us fix on a specified time to ourselves for amendment, and adding thereto condemnation if, when the time has passed, we have not amended this. How long time will suffice for the purpose? I do not think that they who are very wary, and on the alert, and watchful about their own salvation, should need more than ten days, so as to be altogether free from the evil custom of oaths.

But if after ten days we be detected swearing, let us add a penalty due to ourselves, and let us fix upon the greatest punishment and condemnation of the transgression; what then is this condemnation? This I do not fix upon, but will suffer you yourselves to determine the sentence. So we arrange matters in our own case, not only in respect of oaths but in respect of other defects, and fixing a time for ourselves, with most grievous punishments, if at any time we have fallen into them, shall come clean to our Master, and shall escape the fire of hell, and shall stand before the judgment seat of Christ with boldness, to which may we all attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father together with the Holy Spirit for ever and ever: Amen.