Whether Hypocrisy Is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For
Jerome says on Isa. 16:14: "Of the two evils it is less to sin openly
than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine,
on Ps. 63:7], "As it hath pleased the Lord," etc., says that
"pretended justice is no justice, but a twofold sin": and again a
gloss on Lam. 4:6, "The iniquity . . . of my people is made greater
than the sin of Sodom," says: "He deplores the sins of the soul that
falls into hypocrisy, which is a greater iniquity than the sin of
Sodom." Now the sins of Sodom are mortal sin. Therefore hypocrisy is
always a mortal sin.
Obj. 2: Further, Gregory says (Moral. xxxi, 8) that hypocrites sin
out of malice. But this is most grievous, for it pertains to the sin
against the Holy Ghost. Therefore a hypocrite always sins mortally.
Obj. 3: Further, no one deserves the anger of God and exclusion from
seeing God, save on account of mortal sin. Now the anger of God is
deserved through hypocrisy according to Job 36:13, "Dissemblers and
crafty men prove the wrath of God": and the hypocrite is excluded
from seeing God, according to Job 13:16, "No hypocrite shall come
before His presence." Therefore hypocrisy is always a mortal sin.
_On the contrary,_ Hypocrisy is lying by deed since it is a kind of
dissimulation. But it is not always a mortal sin to lie by deed.
Neither therefore is all hypocrisy a mortal sin.
Further, the intention of a hypocrite is to appear to be good. But
this is not contrary to charity. Therefore hypocrisy is not of itself
a mortal sin.
Further, hypocrisy is born of vainglory, as Gregory says (Moral.
xxxi, 17). But vainglory is not always a mortal sin. Neither
therefore is hypocrisy.
_I answer that,_ There are two things in hypocrisy, lack of holiness,
and simulation thereof. Accordingly if by a hypocrite we mean a
person whose intention is directed to both the above, one, namely,
who cares not to be holy but only to appear so, in which sense Sacred
Scripture is wont to use the term, it is evident that hypocrisy is a
mortal sin: for no one is entirely deprived of holiness save through
mortal sin. But if by a hypocrite we mean one who intends to simulate
holiness, which he lacks through mortal sin, then, although he is in
mortal sin, whereby he is deprived of holiness, yet, in his case, the
dissimulation itself is not always a mortal sin, but sometimes a
venial sin. This will depend on the end in view; for if this be
contrary to the love of God or of his neighbor, it will be a mortal
sin: for instance if he were to simulate holiness in order to
disseminate false doctrine, or that he may obtain ecclesiastical
preferment, though unworthy, or that he may obtain any temporal good
in which he fixes his end. If, however, the end intended be not
contrary to charity, it will be a venial sin, as for instance when a
man takes pleasure in the pretense itself: of such a man it is said
in _Ethic._ iv, 7 that "he would seem to be vain rather than evil";
for the same applies to simulation as to a lie.
It happens also sometimes that a man simulates the perfection of
holiness which is not necessary for spiritual welfare. Simulation of
this kind is neither a mortal sin always, nor is it always associated
with mortal sin.
This suffices for the Replies to the Objections.
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