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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.
Objection 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.
Objection 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 (Question 112, Article 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 Is. 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 (Question 43, Articles 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 to Objection 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 (Question 43, Article 1, ad 3; FS, Question
73, Article 8, ad 3; FS, Question 80, Article 1).
Reply to Objection 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 to Objection 3: The passage quoted refers to the man who
flatters another treacherously, in order to deceive him.
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