Whether Hypocrisy Is the Same As Dissimulation?
Objection 1: It seems that hypocrisy is not the same as
dissimulation. For dissimulation consists in lying by deeds. But
there may be hypocrisy in showing outwardly what one does inwardly,
according to Matt. 6:2, "When thou dost an alms-deed sound not a
trumpet before thee, as the hypocrites do." Therefore hypocrisy is
not the same as dissimulation.
Obj. 2: Further, Gregory says (Moral. xxxi, 7): "Some there are who
wear the habit of holiness, yet are unable to attain the merit of
perfection. We must by no means deem these to have joined the ranks
of the hypocrites, since it is one thing to sin from weakness, and
another to sin from malice." Now those who wear the habit of
holiness, without attaining the merit of perfection, are dissemblers,
since the outward habit signifies works of perfection. Therefore
dissimulation is not the same as hypocrisy.
Obj. 3: Further, hypocrisy consists in the mere intention. For our
Lord says of hypocrites (Matt. 23:5) that "all their works they do
for to be seen of men": and Gregory says (Moral. xxxi, 7) that "they
never consider what it is that they do, but how by their every action
they may please men." But dissimulation consists, not in the mere
intention, but in the outward action: wherefore a gloss on Job 36:13,
"Dissemblers and crafty men prove the wrath of God," says that "the
dissembler simulates one thing and does another: he pretends
chastity, and delights in lewdness, he makes a show of poverty and
fills his purse." Therefore hypocrisy is not the same as
dissimulation.
_On the contrary,_ Isidore says (Etym. x): "'Hypocrite' is a Greek
word corresponding to the Latin 'simulator,' for whereas he is evil
within," he "shows himself outwardly as being good; _hypo_ denoting
falsehood, and _krisis_, judgment."
_I answer that,_ As Isidore says (Etym. x), "the word hypocrite is
derived from the appearance of those who come on to the stage with a
disguised face, by changing the color of their complexion, so as to
imitate the complexion of the person they simulate, at one time under
the guise of a man, at another under the guise of a woman, so as to
deceive the people in their acting." Hence Augustine says (De Serm.
Dom. ii) that "just as hypocrites by simulating other persons act the
parts of those they are not (since he that acts the part of Agamemnon
is not that man himself but pretends to be), so too in the Church and
in every department of human life, whoever wishes to seem what he is
not is a hypocrite: for he pretends to be just without being so in
reality."
We must conclude, therefore, that hypocrisy is dissimulation, not,
however, any form of dissimulation, but only when one person
simulates another, as when a sinner simulates the person of a just
man.
Reply Obj. 1: The outward deed is a natural sign of the intention.
Accordingly when a man does good works pertaining by their genus to
the service of God, and seeks by their means to please, not God but
man, he simulates a right intention which he has not. Wherefore
Gregory says (Moral.) that "hypocrites make God's interests
subservient to worldly purposes, since by making a show of saintly
conduct they seek, not to turn men to God, but to draw to themselves
the applause of their approval:" and so they make a lying pretense of
having a good intention, which they have not, although they do not
pretend to do a good deed without doing it.
Reply Obj. 2: The habit of holiness, for instance the religious or
the clerical habit, signifies a state whereby one is bound to perform
works of perfection. And so when a man puts on the habit of holiness,
with the intention of entering the state of perfection, if he fail
through weakness, he is not a dissembler or a hypocrite, because he
is not bound to disclose his sin by laying aside the habit of
holiness. If, however, he were to put on the habit of holiness in
order to make a show of righteousness, he would be a hypocrite and a
dissembler.
Reply Obj. 3: In dissimulation, as in a lie, there are two things:
one by way of sign, the other by way of thing signified. Accordingly
the evil intention in hypocrisy is considered as a thing signified,
which does not tally with the sign: and the outward words, or deeds,
or any sensible objects are considered in every dissimulation and lie
as a sign.
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