Whether All Dissimulation Is a Sin?
Objection 1: It seems that not all dissimulation is a sin. For it is
written (Luke 24:28) that our Lord "pretended [Douay: 'made as
though'] he would go farther"; and Ambrose in his book on the
Patriarchs (De Abraham i) says of Abraham that he "spoke craftily to
his servants, when he said" (Gen. 22:5): "I and the boy will go with
speed as far as yonder, and after we have worshipped, will return to
you." Now to pretend and to speak craftily savor of dissimulation:
and yet it is not to be said that there was sin in Christ or Abraham.
Therefore not all dissimulation is a sin.
Obj. 2: Further, no sin is profitable. But according to Jerome, in
his commentary on Gal. 2:11, "When Peter [Vulg.: 'Cephas'] was come
to Antioch:--The example of Jehu, king of Israel, who slew the priest
of Baal, pretending that he desired to worship idols, should teach us
that dissimulation is useful and sometimes to be employed"; and David
"changed his countenance before" Achis, king of Geth (1 Kings 21:13).
Therefore not all dissimulation is a sin.
Obj. 3: Further, good is contrary to evil. Therefore if it is evil to
simulate good, it is good to simulate evil.
Obj. 4: Further, it is written in condemnation of certain people
(Isa. 3:9): "They have proclaimed abroad their sin as Sodom, and they
have not hid it." Now it pertains to dissimulation to hide one's sin.
Therefore it is reprehensible sometimes not to simulate. But it is
never reprehensible to avoid sin. Therefore dissimulation is not a
sin.
_On the contrary,_ A gloss on Isa. 16:14, "In three years," etc.,
says: "Of the two evils it is less to sin openly than to simulate
holiness." But to sin openly is always a sin. Therefore dissimulation
is always a sin.
_I answer that,_ As stated above (Q. 109, A. 3; Q. 110, A. 1), it
belongs to the virtue of truth to show oneself outwardly by outward
signs to be such as one is. Now outward signs are not only words, but
also deeds. Accordingly just as it is contrary to truth to signify by
words something different from that which is in one's mind, so also
is it contrary to truth to employ signs of deeds or things to signify
the contrary of what is in oneself, and this is what is properly
denoted by dissimulation. Consequently dissimulation is properly a
lie told by the signs of outward deeds. Now it matters not whether
one lie in word or in any other way, as stated above (Q. 110, A. 1,
Obj. 2). Wherefore, since every lie is a sin, as stated above (Q.
110, A. 3), it follows that also all dissimulation is a sin.
Reply Obj. 1: As Augustine says (De QQ. Evang. ii), "To pretend is
not always a lie: but only when the pretense has no signification,
then it is a lie. When, however, our pretense refers to some
signification, there is no lie, but a representation of the truth."
And he cites figures of speech as an example, where a thing is
"pretended," for we do not mean it to be taken literally but as a
figure of something else that we wish to say. In this way our Lord
"pretended He would go farther," because He acted as if wishing to go
farther; in order to signify something figuratively either because He
was far from their faith, according to Gregory (Hom. xxiii in Ev.);
or, as Augustine says (De QQ. Evang. ii), because, "as He was about
to go farther away from them by ascending into heaven, He was, so to
speak, held back on earth by their hospitality."
Abraham also spoke figuratively. Wherefore Ambrose (De Abraham i)
says that Abraham "foretold what he knew not": for he intended to
return alone after sacrificing his son: but by his mouth the Lord
expressed what He was about to do. It is evident therefore that
neither dissembled.
Reply Obj. 2: Jerome employs the term "simulation" in a broad sense
for any kind of pretense. David's change of countenance was a
figurative pretense, as a gloss observes in commenting on the title
of Ps. 33, "I will bless the Lord at all times." There is no need to
excuse Jehu's dissimulation from sin or lie, because he was a wicked
man, since he departed not from the idolatry of Jeroboam (4 Kings
10:29, 31). And yet he is praised withal and received an earthly
reward from God, not for his dissimulation, but for his zeal in
destroying the worship of Baal.
Reply Obj. 3: Some say that no one may pretend to be wicked, because
no one pretends to be wicked by doing good deeds, and if he do evil
deeds, he is evil. But this argument proves nothing. Because a man
might pretend to be evil, by doing what is not evil in itself but has
some appearance of evil: and nevertheless this dissimulation is evil,
both because it is a lie, and because it gives scandal; and although
he is wicked on this account, yet his wickedness is not the
wickedness he simulates. And because dissimulation is evil in itself,
its sinfulness is not derived from the thing simulated, whether this
be good or evil.
Reply Obj. 4: Just as a man lies when he signifies by word that which
he is not, yet lies not when he refrains from saying what he is, for
this is sometimes lawful; so also does a man dissemble, when by
outward signs of deeds or things he signifies that which he is not,
yet he dissembles not if he omits to signify what he is. Hence one
may hide one's sin without being guilty of dissimulation. It is thus
that we must understand the saying of Jerome on the words of Isa.
3:9, that the "second remedy after shipwreck is to hide one's sin,"
lest, to wit, others be scandalized thereby.
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