Article II: On the Species of Lying

S. Th. II-II, q. 109, a. 4; q. 111, 112 and 113.

864. Diverse species of lying. - On the part of the act by which it is committed, lying is divided into lying strictly so called, which is made by spoken or written words, or equivalent signs, and simulation, which is made by deeds, of which hypocrisy is a species. - On the part of the very account of lying, it is divided into boasting, or a lie which transcends truth toward the greater and is opposed by excess on the part of the object, and irony, or a lie which falls short of truth toward the lesser and is opposed to truth by defect. Of these we must now speak specifically.

865. Simulation (veinzerij) properly so called or formal, is lying by deeds, by which someone through external actions intends to signify something other than what he has in mind, for example if someone displays signs of friendship from a hostile mind, as Judas did; from it is distinguished simulation improperly so called and material: it is dissimulation, or an ambiguous action for concealing the truth, which is licit from a just cause, whenever others can gather the mind of the one dissimulating from the circumstances. Thus Christ (Luke XXIV, 28) feigned that He was going farther, in order to excite the disciples to exercising hospitality.

Therefore not every fiction is simulation, but conversely every simulation is fiction.

866. Hypocrisy (huichelarij) is the simulation of another person, especially if a sinner simulates the person of a just man, and thus it is taken in the New Testament (Luke XIII, 15) and in theological speech, as the simulation of holiness which someone does not have (schijnheiligheid); from which differs the hiding of sin (or silence about it) by which someone, for example, is silent about it lest scandal be generated therefrom.

Hypocrisy is a mortal sin 1) when holiness is contemned, as in the Pharisees: for thus "that man is called a hypocrite whose intention is borne toward both, namely, that he does not care to have holiness, but only to appear holy" (q. 111, a. 4); therefore he contemns holiness, not wishing to acquire it but wishing to persevere in sin, and yet at the same time he strives to please men by simulating it; 2) also when it proceeds from a mortally evil end, for example, to dissemble or spread heresy, to acquire a benefice unjustly, to obtain seduction and fornication, etc.

But if the intended end is light, not repugnant to charity, it will be a venial sin, for example, when someone delights in the fiction itself, or if he simulates greater holiness.

Of itself hypocrisy is directly opposed to truth, yet indirectly and accidentally it can be contrary to many virtues according to the remote end, or according to the instrument or means of the act, or something else of this sort.

867. Boasting (snoeverij, grootspraak) is a lie by excess, by which someone through words extols himself above that which he really is. It is mortal if it is done with injury to God (Ezek. XXVIII, 2) or great injury or contumely of the neighbor (Luke XVIII, 11); hence 1. boasting about a good work is a sin of itself venial (IV Kings XVIII; Ezek. XXVIII, 15); 2. about an evil work (Prov. II), if it includes approval of it (which often happens if the deed was done), it is mortal or venial according as the approved work is; hence there is a twofold sin: one of boasting (Jer. XLVIII), another of delight in evil, to which a third, scandal, is often added; 3. but if it includes only approval of a circumstance, for example dexterity, which often happens if the matter concerns a fictitious work, of itself it does not exceed venial sin.

868. Irony (zelfkleinering) is not taken here for the figurative speech by which something is said mockingly by the contrary, but is a lie by defect, by which someone asserts about himself some vile thing which he does not acknowledge in himself, or by which he denies about himself something great which nevertheless he perceives in himself. Although by reason of the matter they are equal, because they are concerned with the same thing, namely, with the condition of the person, nevertheless irony ordinarily is a lesser evil than boasting, which is accustomed to proceed from a baser motive, namely, from appetite for gain or honor; yet it is graver if it is done to deceive craftily with notable detriment.