The indirect opposition or contrariety of hypocrisy may be considered in relation to any accident, for instance a remote end, or an instrument of action, or anything else of that kind.
Reply Obj. 1: The hypocrite in simulating a virtue regards it as his end, not in respect of its existence, as though he wished to have it, but in respect of appearance, since he wishes to seem to have it. Hence his hypocrisy is not opposed to that virtue, but to truth, inasmuch as he wishes to deceive men with regard to that virtue. And he performs acts of that virtue, not as intending them for their own sake, but instrumentally, as signs of that virtue, wherefore his hypocrisy has not, on that account, a direct opposition to that virtue.
Reply Obj. 2: As stated above (Q. 55, AA. 3, 4, 5), the vice directly opposed to prudence is cunning, to which it belongs to discover ways of achieving a purpose, that are apparent and not real: while it accomplishes that purpose, by guile in words, and by fraud in deeds: and it stands in relation to prudence, as guile and fraud to simplicity. Now guile and fraud are directed chiefly to deception, and sometimes secondarily to injury. Wherefore it belongs directly to simplicity to guard oneself from deception, and in this way the virtue of simplicity is the same as the virtue of truth as stated above (Q. 109, A. 2, ad 4). There is, however, a mere logical difference between them, because by truth we mean the concordance between sign and thing signified, while simplicity indicates that one does not tend to different things, by intending one thing inwardly, and pretending another outwardly.
Reply Obj. 3: Gain or glory is the remote end of the dissembler as also of the liar. Hence it does not take its species from this end, but from the proximate end, which is to show oneself other than one is. Wherefore it sometimes happens to a man to pretend great things of himself, for no further purpose than the mere lust of hypocrisy, as the Philosopher says (Ethic. iv, 7), and as also we have said above with regard to lying (Q. 110, A. 2). _______________________
FOURTH ARTICLE [II-II, Q. 111, Art. 4]
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.