Whether Flattery Is a Mortal Sin?
Objection 1: It seems that flattery is a mortal sin. For, according
to Augustine (Enchiridion xii), "a thing is evil because it is
harmful." But flattery is most harmful, according to Ps. 9:24, "For
the sinner is praised in the desires of his soul, and the unjust man
is blessed. The sinner hath provoked the Lord." Wherefore Jerome says
(Ep. ad Celant): "Nothing so easily corrupts the human mind as
flattery": and a gloss on Ps. 69:4, "Let them be presently turned
away blushing for shame that say to me: 'Tis well, 'Tis well," says:
"The tongue of the flatterer harms more than the sword of the
persecutor." Therefore flattery is a most grievous sin.
Obj. 2: Further, whoever does harm by words, harms himself no less
than others: wherefore it is written (Ps. 36:15): "Let their sword
enter into their own hearts." Now he that flatters another induces
him to sin mortally: hence a gloss on Ps. 140:5, "Let not the oil of
the sinner fatten my head," says: "The false praise of the flatterer
softens the mind by depriving it of the rigidity of truth and renders
it susceptive of vice." Much more, therefore, does the flatterer sin
in himself.
Obj. 3: Further, it is written in the Decretals (D. XLVI, Cap. 3):
"The cleric who shall be found to spend his time in flattery and
treachery shall be degraded from his office." Now such a punishment
as this is not inflicted save for mortal sin. Therefore flattery is a
mortal sin.
_On the contrary,_ Augustine in a sermon on Purgatory (xli, de
Sanctis) reckons among slight sins, "if one desire to flatter any
person of higher standing, whether of one's own choice, or out of
necessity."
_I answer that,_ As stated above (Q. 112, A. 2), a mortal sin is one
that is contrary to charity. Now flattery is sometimes contrary to
charity and sometimes not. It is contrary to charity in three ways.
First, by reason of the very matter, as when one man praises
another's sin: for this is contrary to the love of God, against Whose
justice he speaks, and contrary to the love of his neighbor, whom he
encourages to sin. Wherefore this is a mortal sin, according to Isa.
5:20. "Woe to you that call evil good." Secondly, by reason of the
intention, as when one man flatters another, so that by deceiving him
he may injure him in body or in soul; this is also a mortal sin, and
of this it is written (Prov. 27:6): "Better are the wounds of a
friend than the deceitful kisses of an enemy." Thirdly, by way of
occasion, as when the praise of a flatterer, even without his
intending it, becomes to another an occasion of sin. In this case it
is necessary to consider, whether the occasion were given or taken,
and how grievous the consequent downfall, as may be understood from
what has been said above concerning scandal (Q. 43, AA. 3, 4). If,
however, one man flatters another from the mere craving to please
others, or again in order to avoid some evil, or to acquire something
in a case of necessity, this is not contrary to charity. Consequently
it is not a mortal but a venial sin.
Reply Obj. 1: The passages quoted speak of the flatterer who praises
another's sin. Flattery of this kind is said to harm more than the
sword of the persecutor, since it does harm to goods that are of
greater consequence, namely, spiritual goods. Yet it does not harm so
efficaciously, since the sword of the persecutor slays effectively,
being a sufficient cause of death; whereas no one by flattering can
be a sufficient cause of another's sinning, as was shown above (Q.
43, A. 1, ad 3; I-II, Q. 73, A. 8, ad 3; I-II, Q. 80, A. 1).
Reply Obj. 2: This argument applies to one that flatters with the
intention of doing harm: for such a man harms himself more than
others, since he harms himself, as the sufficient cause of sinning,
whereas he is only the occasional cause of the harm he does to others.
Reply Obj. 3: The passage quoted refers to the man who flatters
another treacherously, in order to deceive him.
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