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• Aquinas Ethicus, Or the Moral Teaching of St. Thomas, Translated From the Summa.: Second Division, Or Secunda Secundæ.
• Question Xlvii.: of Prudence. 1
• Question Xlviii.: of the Parts of Prudence.
• Question Lv.: of the Prudence of the Flesh.
• Question Lvii.: of Right. 2
• Question Lviii.: of Justice. 1
• Question Lix.: of Injustice.
• Question Lx.: of Judgment.
• Question Lxi.: of the Parts of Justice.
• Question Lxii.: of Restitution.
• Question Lxiii.: of the Respecting of Persons.
• Question Lxiv.: of Homicide.
• Question Lxv.: of Mutilation of Members.
• Question Lxvi.: of Theft and Robbery.
• Question Lxvii.: of Injustice In a Judge.
• Question Lxviii.: of What Relates to an Unjust Accusation.
• Question Lxix.: of Sins Against Justice On the Part of the Accused.
• Question Lxx.: of Injustice In the Person of the Witness.
• Question Lxxi.: of Injustice On the Part of Counsel At Law.
• Question Lxxii.: of Injurious Language Out of Court, and First of Contumely.
• Question Lxxiii.: of Detraction.
• Question Lxxiv.: of Mischief-making.
• Question Lxxvi.: of Cursing.
• Question Lxxvii.: of Fraudulent Dealing In Buying and Selling.
• Question Lxxviii.: of the Sin of Usury That Is Committed In Loans. 3
• Question Lxxix.: of the Integral Parts of Justice, Which Are to Do Good and Turn Away From Evil.
• Question Lxxx.: of the Potential Parts of Justice.
• Question Lxxxi.: of Religion.
• Question Lxxxii.: of Devotion.
• Question Lxxxiii.: of Prayer.
• Question Lxxxiv.: of the Exterior Acts of Divine Worship.
• Question Lxxxv.: of Sacrifice.
• Question Lxxxvi.: of Offerings.
• Question Lxxxviii.: of a Vow Whereby Something Is Promised to God.
• Question Lxxxix.: of Oaths.
• Question XCI.: Of the Taking of the Divine Name to Invoke It In Prayer Or Praise.
• Question XCII.: Of Vices Opposed to Religion, and First of Superstition.
• Question XCIII.: Of the Species of Superstition; and First of Superstition By Undue Worship of the True God.
• Question XCIV.: Of Idolatry.
• Question XCV.: Of the Superstition of Divination.
• Question XCVI.: Of Superstitious Observances.
• Question XCVII.: Of Tempting God.
• Question XCVIII.: Of Perjury.
• Question XCIX.: Of Sacrilege.
• Question C.: Of Simony.
• Question CI.: Of Natural Affection.
• Question CIV.: Of Obedience.
• Question CVI.: Of Gratitude.
• Question CVII.: Of Ingratitude.
• Question CVIII.: Of Vengeance. 1
• Question CIX.: Of Truthfulness.
• Question CX.: Of Vices Opposed to Truthfulness, and First of Lying.
• Question CXI.: Of Simulation and Hypocrisy.
• Question CXII.: Of Boasting.
• Question CXIII.: Of Self-depreciation.
• Question CXIV.: Of the Friendliness That Is Called Affability.
• Question CXV.: Of Flattery.
• Question CXVI.: Of the Spirit of Contradiction.
• Question CXVII.: Of Liberality.
• Question CXVIII.: Of Covetousness.
• Question CXIX.: Of Prodigality.
• Question CXX.: Of Equity.
• Question CXXIII.: Of Fortitude.
• Question CXXIV.: Of Martyrdom.
• Question CXXV.: Of Fear.
• Question CXXVI.: Of Insensibility to Fear.
• Question CXXVII.: Of Fiery Daring. 1
• Question CXXVIII.: Of the Parts of Fortitude.
• Question CXXIX.: Of Magnanimity. 1
• Question CXXX.: Of Presumption. 1
• Question CXXXI.: Of Ambition.
• Question CXXXII.: Of Vainglory.
• Question CXXXIII.: Of Pusillanimity.
• Question CXXXIV.: Of Munificence. 2
• Question CXXXV.: Of Petty Economy.
• Question CXXXVI.: Of Patience.
• Question CXXXVII.: Of Perseverance.
• Question Cxli.: of Temperance.
• Question Cxlii.: of Vices Opposed to Temperance.
• Question Cxliii.: of the Parts of Temperance In General.
• Question Cxlv.: of Propriety.
• Question Cxlvi.: of Abstinence.
• Question Cxlvii.: of Fasting.
• Question Cxlviii.: of Gluttony.
• Question Cxlix.: of Sobriety.
• Question Cl.: of Drunkenness.
• Question Cli.: of Chastity.
• Question Clii.: of Virginity.
• Question Cliii.: of the Vice of Luxury.
• Question Cliv.: of the Parts of Luxury.
• Question Clv.: of the Potential Parts of Temperance; and First of Continence. 1
• Question Clvi.: of Incontinence.
• Question Clvii.: of Clemency and Meekness.
• Question Clviii.: of Irascibility.
• Question Clix.: of Cruelty.
• Question Clxi.: of Humility.
• Question Clxii.: of Pride.
• Question Clxvi.: of Studiousness.
• Question Clxvii.: of Curiosity.
• Question Clxviii.: of Modesty, Or Decorum, In the Outward Movements of the Body. 2
• Question Clxix.: of Modesty In Dress.
• Question Clxxxii.: of the Comparison of the Active Life With the Contemplative.
• Question Clxxxiii.: of Offices and Various States of Men In General.
• Question Clxxxiv.: of What Relates to the State of Perfection In General.
• Question Clxxxvi.: of the Things In Which the Religious State Properly Consists.
• Question Clxxxvii.: of the Things Proper For Religious to Do.
• Question Clxxxviii.: of the Variety of Religious Orders.
• Question Clxxxix.: of the Entry Into Religion.
• By the Same Author.

QUESTION CXI.

OF SIMULATION AND HYPOCRISY.

Article I.—Is all simulation sinful?

R. It belongs to the virtue of truthfulness that one should show himself exteriorly by outward signs to be such as he really is. Now outward signs are not only words but also deeds. And therefore, as it is opposed to truth for any one to signify by outward words anything different from what he has in his heart, so also is it opposed to truth for any one by any signs consisting in actions or outward things to signify that which is not in him; and such a proceeding is properly called simulation. Hence simulation is properly a lie enacted in certain signs, consisting of outward actions; and it makes no difference whether one lies in word or in action. Hence as all lying is sinful, so also is all simulation.

§ 4. As one lies in word when he signifies that which is not, but not when he is silent over what is,—which is sometimes lawful; so it is simulation when by outward signs, consisting of actions or things, any one signifies that which is not, but not when one omits to signify that which is: hence without any simulation a person may conceal his own sin.1

Article II.—Is hypocrisy the same as simulation?

R. Augustine says: “As actors [hypocritae, ὑποκριταί] pretend to other characters than their own, and act the part of that which they are not; so in the churches and in all human life, whoever wishes to seem what he is not, is a hypocrite, or actor: for he pretends to be just without rendering himself such.” So then hypocrisy is simulation, not however any and every simulation, but only that by which a person pretends to a character not his own, as when a sinner pretends to the character of a just man.

§ 2. The habit or garment of holiness, religious or clerical, signifies a state wherein one is bound to works of perfection. And therefore, when one takes the holy habit intending to betake himself to a state of perfection, if afterwards he fails by weakness, he is not a pretender or hypocrite, because he is not bound to declare his sin by laying the holy habit aside. But if he were to take the holy habit in order to figure as a just man, he would be a hypocrite and pretender.

Article IV.—Is hypocrisy always a mortal sin?

R. There are two things in hypocrisy, the want of holiness and the simulation of possessing it. If therefore by hypocrite we are to understand one whose intention is carried to both these points, so that he cares not to have holiness but only to appear holy—as the word is usually taken in Holy Scripture—in that understanding it is clearly a mortal sin: for no one is totally deprived of holiness otherwise than by mortal sin. But if by hypocrite is meant one who intends to counterfeit the holiness which mortal sin makes him fall short of, then though he is in mortal sin, and is thereby deprived of holiness, still the mere pretence on his part is not always a mortal sin, but is sometimes only venial. To tell when it is venial and when mortal, we must observe the end in view. If that end be inconsistent with the love of God and of one’s neighbour, it will be a mortal sin, as when one pretends to holiness in order to disseminate false doctrine,1 or to gain some ecclesiastical dignity of which he is unworthy, or any other temporal goods, placing his last end in them. But if the end intended be not inconsistent with charity, it will be a venial sin, as when one finds pleasure and satisfaction in the mere assumption of a character that does not belong to him: of such a one it is said that “there is more vanity than malice in him.”

[1 ]Understand, when he is not interrogated by any one who has the right to hear it of him. (Trl.)

[1 ]Like Father Clement in the Fair Maid of Perth. (Trl.)