Eusebius and Falsehood
This article examines a statement found in the writings of the early church historian and theologian Eusebius (AD 260/265 – 339/340) regarding the use of falsehood and how some atheists and Muslims use this statement against Christianity.
History and background
The accusation is that Eusebius taught that lying is acceptable, and that Eusebius himself, and Christians do this. This accusation seems to have started with Edward Gibbon (1737–1794) and has been passed on uncritically by others who wish to cast doubt on Christianity. Gibbon gave two examples of Eusebius' lying,1 however, none of these examples show this, and when this was pointed out to Gibbon he offered another example,2 and it is this later example that is currently being used. Here is the example as it is presented by some atheists and Muslims.
[PLATO] 100 'But even if the case were not such as our argument has now proved it to be, if a lawgiver, who is to be of ever so little use, could have ventured to tell any falsehood at all to the young for their good, is there any falsehood that he could have told more beneficial than this, and better able to make them all do everything that is just, not by compulsion but willingly?
'Truth, O Stranger, is a noble and an enduring thing; it seems, however, not easy to persuade men of it.'3
Here we see Eusebius quote the Greek philosopher Plato, who said that sometimes using falsehood is acceptable if it leads to people doing what is just. This reference by Eusebius to Plato is meant to prove, firstly, that falsehood is acceptable in Christianity, and therefore, the gospels are false; and secondly, that Christianity has a teaching similar to the Islamic doctrine of taqiya, which does allow falsehood in some situations.
Response
How should a Christian understand Eusebius' statement and respond to these accusations? I will give three points of reply.
1. We need to read in context what Eusebius wrote, and not just a partial quote. This statement of Eusebius is found in his book entitled, Praeparatio Evangelica (Preparation for the Gospel). In this book he seeks to demonstrate how Greek philosophy prepared the way for Jesus and the gospel. Throughout the book he takes statements from Greek philosophy and attempts to show an Old Testament equivalent. That is, he quotes some Greek philosophy first and then tries to show an Old Testament equivalent. His goal is to show that just as the Old Testament prepared the way for Jesus, so too does Greek philosophy. With this in mind here is the full quote.
[PLATO] 100 'But even if the case were not such as our argument has now proved it to be, if a lawgiver, who is to be of ever so little use, could have ventured to tell any falsehood at all to the young for their good, is there any falsehood that he could have told more beneficial than this, and better able to make them all do everything that is just, not by compulsion but willingly?
'Truth, O Stranger, is a noble and an enduring thing; it seems, however, not easy to persuade men of it.'
Now you may find in the Hebrew Scriptures also thousands of such passages concerning God as though He were jealous, or sleeping, or angry, or subject to any other human passions, which passages are adopted for the benefit of those who need this mode of instruction.4
When we read the whole chapter, we see that Eusebius begins by quoting Plato's concept of acceptable falsehood and then compares this to the Old Testament's use of anthropomorphic language to describe God. Anthropomorphic language is where God is described as having hands, eyes, ears, etc. Eusebius' point is that God does not truly have hands, eyes, and ears, it is a falsehood to say he does, yet anthropomorphic language is still helpful for understanding God. In Eusebius' opinion, this anthropomorphic language and Plato's concept of falsehood are parallel ideas. You may or may not agree with this comparison, I personally do not, but this is what Eusebius is arguing. He is not teaching Christians to lie. If anything, he has shown that the Bible does not have an equivalent teaching to Plato at this point.
2. What is the Bible's teaching about truth and falsehood? I will let the verses speak for themselves.
LORD, who may dwell in your sanctuary? Who may live on your holy hill? He whose walk is blameless and who does what is righteous, who speaks the truth from his heart. (Psalm 15:1-2)
And do not swear by your head, for you cannot make even one hair white or black. Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one. (Matthew 5:36-37)
But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God's word, but by the open statement of the truth we would commend ourselves to everyone's conscience in the sight of God. (2 Corinthians 4:2)
Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one body. (Ephesians 4:25)
Be faithful, even to the point of death, and I will give you the crown of life. (Revelation 2:10)
Therefore, there is no place for falsehood in the Christian life.
3. Truth and falsehood in Islam
Telling the truth and being honest is something that Muslims are encouraged to do. This must be acknowledged. However, it is equally true that there are some exceptions, and it is from these exceptions that the teaching of taqiya comes. These exceptions are described in the Qur'an.
Let not the believers (Muslims) take the unbelievers for friends, rather than the believers ... unless you have a fear of them. (Qur’an 3:28)
Any one who, after accepting faith in God, utters unbelief (that is, denies Islam), except under compulsion, his heart remaining firm in faith - but such as open their breast to unbelief, on them is wrath from God ... (Qur’an 16:106)
Here we see that if a Muslim is fearful of non-Muslims he or she can pretend to be their friend or even deny their faith if they feel they need to. Imam Bukhari gives more details.
Those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "We smile in the face of some people although our hearts curse them.'' Al-Bukhari said that Al-Hasan said, "The Tuqyah (taqiya) is allowed until the Day of Resurrection.''5
Conclusion
Eusebius' statement about falsehood is used by some atheists and Muslims to show that Christianity approves of lying, and that Christianity has an equivalent teaching to taqiya. However, when we read the statement in context we saw that Eusebius is not teaching Christians to lie, instead, he is comparing a specific teaching by Plato to the use of anthropomorphic language in the Old Testament. Those who claim he is teaching Christians to lie have not understood his argument and are uncritically passing on the false argument of Edward Gibbon. We saw that the Bible teaches Christians to be truthful and avoid falsehood. We also saw that while for the majority of cases Muslims are to be truthful there are some circumstances when they can use falsehood with those around them and this has no parallel in Christianity.
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