Further, the intention of a hypocrite is to appear to be good. But this is not contrary to charity. Therefore hypocrisy is not of itself a mortal sin.
Further, hypocrisy is born of vainglory, as Gregory says (Moral. xxxi, 17). But vainglory is not always a mortal sin. Neither therefore is hypocrisy.
I answer that, There are two things in hypocrisy, lack of holiness, and simulation thereof. Accordingly if by a hypocrite we mean a person whose intention is directed to both the above, one, namely, who cares not to be holy but only to appear so, in which sense Sacred Scripture is wont to use the term, it is evident that hypocrisy is a mortal sin: for no one is entirely deprived of holiness save through mortal sin. But if by a hypocrite we mean one who intends to simulate holiness, which he lacks through mortal sin, then, although he is in mortal sin, whereby he is deprived of holiness, yet, in his case, the dissimulation itself is not always a mortal sin, but sometimes a venial sin. This will depend on the end in view; for if this be contrary to the love of God or of his neighbor, it will be a mortal sin: for instance if he were to simulate holiness in order to disseminate false doctrine, or that he may obtain ecclesiastical preferment, though unworthy, or that he may obtain any temporal good in which he fixes his end. If, however, the end intended be not contrary to charity, it will be a venial sin, as for instance when a man takes pleasure in the pretense itself: of such a man it is said in Ethic. iv, 7 that "he would seem to be vain rather than evil"; for the same applies to simulation as to a lie.
It happens also sometimes that a man simulates the perfection of holiness which is not necessary for spiritual welfare. Simulation of this kind is neither a mortal sin always, nor is it always associated with mortal sin.
This suffices for the Replies to the Objections. _______________________
QUESTION 112
OF BOASTING
(In Two Articles)
We must now consider boasting and irony, which are parts of lying according to the Philosopher (Ethic. iv, 7). Under the first head, namely, boasting, there are two points of inquiry:
(1) To which virtue is it opposed?
(2) Whether it is a mortal sin? _______________________