ce by making a show of saintly
conduct they seek, not to turn men to God, but to draw to themselves
the applause of their approval:" and so they make a lying pretense of
having a good intention, which they have not, although they do not
pretend to do a good deed without doing it.

Reply Obj. 2: The habit of holiness, for instance the religious or
the clerical habit, signifies a state whereby one is bound to perform
works of perfection. And so when a man puts on the habit of holiness,
with the intention of entering the state of perfection, if he fail
through weakness, he is not a dissembler or a hypocrite, because he
is not bound to disclose his sin by laying aside the habit of
holiness. If, however, he were to put on the habit of holiness in
order to make a show of righteousness, he would be a hypocrite and a
dissembler.

Reply Obj. 3: In dissimulation, as in a lie, there are two things:
one by way of sign, the other by way of thing signified. Accordingly
the evil intention in hypocrisy is considered as a thing signified,
which does not tally with the sign: and the outward words, or deeds,
or any sensible objects are considered in every dissimulation and lie
as a sign.
_______________________

THIRD ARTICLE [II-II, Q. 111, Art. 3]

Whether Hypocrisy Is Contrary to the Virtue of Truth?

Objection 1: It seems that hypocrisy is not contrary to the virtue of
truth. For in dissimulation or hypocrisy there is a sign and a thing
signified. Now with regard to neither of these does it seem to be
opposed to any special virtue: for a hypocrite simulates any virtue,
and by means of any virtuous deeds, such as fasting, prayer and alms
deeds, as stated in Matt. 6:1-18. Therefore hypocrisy is not
specially opposed to the virtue of truth.

Obj. 2: Further, all dissimulation seems to proceed from guile,
wherefore it is opposed to simplicity. Now guile is opposed to
prudence as above stated (Q. 55, A. 4). Therefore, hypocrisy which is
dissimulation is not opposed to truth, but rather to prudence or
simplicity.

Obj. 3: Further, the species of moral acts is taken from their end.
Now the end of hypocrisy is the acquisition of gain or vainglory:
wherefore a gloss on Job 27:8, "What is the hope of the hypocrite, if
through covetousness he take by violence," says: "A hypocrite or, as
the Latin has it, a dissimulator, is a covetous thief: for through
desire of being honored for holiness, though guilty of wickedness, he
steals praise