HYPOCRISY: The simulation of qualities, convictions, or sentiments which are really foreign to the person simulating them, particularly the assumption of moral and religious virtues which one does not possess. With the Greeks the word hypokrinesthai meant to act a part on the stage; and the hypokriMs was originally only an actor. From this idea of assuming a character for purposes of the stage came the more general conception of hypocrisy. It includes all affectation or ping by which one seeks to appear as something which one is not; and it is not confined to the field of religion. The intellectual hypocrite, who affects certain views in order to appear clever or strong-minded, is a familiar type. The tendency to limit the application of the term to conscious deception rests upon a superficial psychology. Properly speaking, hypoorisy is present wherever there is discord between the actual life and character of a person and the impression of his life and character which he would convey to others, whether consciously or uneoneciously.

The basis of this discrepancy between appearance and actuality in human life is the discord between what is and what ought to be in man's ethical life. In his moral and religious consciousness man has a conception of the norm of character willed by God, but, since he is prevented by egoistic motives from realizing this ideal, his tendency is to allow the will or imagination to construct a false norm, by which he then directs his life before his fellows as if this false appearance were the reality. Since moral progress requires that one shall keep before him an ideal, the danger of falling into hypocrisy is always present. It frequently happens that the moral consciousness does not keep pace with the moral judgment (Matt. vii. 3-5; Rom. ii. 21-23). In V.-28

persons of limited moral perception hypocrisy is encouraged by the laws and conventionalities of society. To secure a certain standing before the world they may appear to conform to certain outward requirements of society, and yet remain morally vile in their private life. Similarly, the more highly developed the religious organization, the greater the occasion for hypocrisy. In this case there is a tendency to put on the empty appearance of godliness without the inner reality (II Tim. iii. 5; Acts v. 3-1; Matt. vi. 2-5, 16, vii. 15-20, xv. 7-19; Titus i. 16).

The essence of hypocrisy is egoism; and, since only true Christianity excludes all selfish interests, this is the only form of religion incompatible with hypocrisy (Matt. xv. 7-9, xxiv. 51), the specific Satanic sin (II Cor. xi. 14). It was in this sense that Jesus designated hypocrisy as "the leaven of the Pharisees" (Luke xii. 1). Jesus branded the Pharisees hypocrites because they allowed egoistic motives to enter into their religion, and then de ceived themselves and others into the belief that theirs was the true religion (Matt. xxiii. 27-33; John v. 42). Other characteristics of religious hypocrisy are self-righteousness (Matt. vi.; Luke xviii. 11-12), loss of true religious insight (Luke xii. 56), and inability to distinguish between essen tials and trivial details (Matt. xxiii. 23-25; Luke xiii. 15-16).

(L. Lemme.)

Bibliography: J. Beth, Study of Ethical Principle, p. 268, New York, 1898; the lesoone under bxospiv@oosa, vwoK par4s, Drdep4mt,