Whether Irony Is a Less Grievous Sin Than Boasting?
Objection 1: It seems that irony is not a less grievous sin than
boasting. For each of them is a sin through forsaking truth, which is
a kind of equality. But one does not forsake truth by exceeding it
any more than by diminishing it. Therefore irony is not a less
grievous sin than boasting.
Obj. 2: Further, according to the Philosopher (Ethic. iv, 7), irony
sometimes is boasting. But boasting is not irony. Therefore irony is
not a less grievous sin than boasting.
Obj. 3: Further, it is written (Prov. 26:25): "When he shall speak
low, trust him not: because there are seven mischiefs in his heart."
Now it belongs to irony to speak low. Therefore it contains a
manifold wickedness.
_On the contrary,_ The Philosopher says (Ethic. iv, 7): "Those who
speak with irony and belittle themselves are more gracious,
seemingly, in their manners."
_I answer that,_ As stated above (Q. 110, AA. 2, 4), one lie is more
grievous than another, sometimes on account of the matter which it is
about--thus a lie about a matter of religious doctrine is most
grievous--and sometimes on account of the motive for sinning; thus a
mischievous lie is more grievous than an officious or jocose lie. Now
irony and boasting lie about the same matter, either by words, or by
any other outward signs, namely, about matters affecting the person:
so that in this respect they are equal.
But for the most part boasting proceeds from a viler motive, namely,
the desire of gain or honor: whereas irony arises from a man's
averseness, albeit inordinate, to be disagreeable to others by
uplifting himself: and in this respect the Philosopher says (Ethic.
iv, 7) that "boasting is a more grievous sin than irony."
Sometimes, however, it happens that a man belittles himself for some
other motive, for instance that he may deceive cunningly: and then
irony is more grievous.
Reply Obj. 1: This argument applies to irony and boasting, according
as a lie is considered to be grievous in itself or on account of its
matter: for it has been said that in this way they are equal.
Reply Obj. 2: Excellence is twofold: one is in temporal, the other in
spiritual things. Now it happens at times that a person, by outward
words or signs, pretends to be lacking in external things, for
instance by wearing shabby clothes, or by doing something of the
kind, and that he intends by so doing to make a show of some
spiritual excellence. Thus our Lord said of certain men (Matt. 6:16)
that "they disfigure their faces that they may appear unto men to
fast." Wherefore such persons are guilty of both vices, irony and
boasting, although in different respects, and for this reason they
sin more grievously. Hence the Philosopher says (Ethic. iv, 7) that
it is "the practice of boasters both to make overmuch of themselves,
and to make very little of themselves": and for the same reason it is
related of Augustine that he was unwilling to possess clothes that
were either too costly or too shabby, because by both do men seek
glory.
Reply Obj. 3: According to the words of Ecclus. 19:23, "There is one
that humbleth himself wickedly, and his interior is full of deceit,"
and it is in this sense that Solomon speaks of the man who, through
deceitful humility, "speaks low" wickedly.
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