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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 Mt. 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.
Objection 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.
Objection 3: Further, hypocrisy consists in the mere intention.
For our Lord says of hypocrites (Mt. 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 to Objection 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 to Objection 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 to Objection 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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