Part III (Secunda Secundae) Part 195 (2/2)

Therefore vainglory is not opposed to magnanimity.

Obj. 3: Further, a gloss on Phil. 2:3, ”Let nothing be done through contention, neither by vainglory,” says: ”Some among them were given to dissension and restlessness, contending with one another for the sake of vainglory.” But contention [*Cf. Q. 38] is not opposed to magnanimity. Neither therefore is vainglory.

_On the contrary,_ Tully says (De Offic. i) under the heading, ”Magnanimity consists in two things”: ”We should beware of the desire for glory, since it enslaves the mind, which a magnanimous man should ever strive to keep untrammeled.” Therefore it is opposed to magnanimity.

_I answer that,_ As stated above (Q. 103, A. 1, ad 3), glory is an effect of honor and praise: because from the fact that a man is praised, or shown any kind of reverence, he acquires charity in the knowledge of others. And since magnanimity is about honor, as stated above (Q. 129, AA. 1, 2), it follows that it also is about glory: seeing that as a man uses honor moderately, so too does he use glory in moderation. Wherefore inordinate desire of glory is directly opposed to magnanimity.

Reply Obj. 1: To think so much of little things as to glory in them is itself opposed to magnanimity. Wherefore it is said of the magnanimous man (Ethic. iv) that honor is of little account to him.

In like manner he thinks little of other things that are sought for honor's sake, such as power and wealth. Likewise it is inconsistent with magnanimity to glory in things that are not; wherefore it is said of the magnanimous man (Ethic. iv) that he cares more for truth than for opinion. Again it is incompatible with magnanimity for a man to glory in the testimony of human praise, as though he deemed this something great; wherefore it is said of the magnanimous man (Ethic.

iv), that he cares not to be praised. And so, when a man looks upon little things as though they were great, nothing hinders this from being contrary to magnanimity, as well as to other virtues.

Reply Obj. 2: He that is desirous of vainglory does in truth fall short of being magnanimous, because he glories in what the magnanimous man thinks little of, as stated in the preceding Reply.

But if we consider his estimate, he is opposed to the magnanimous man by way of excess, because the glory which he seeks is something great in his estimation, and he tends thereto in excess of his deserts.

Reply Obj. 3: As stated above (Q. 127, A. 2, ad 2), the opposition of vices does not depend on their effects. Nevertheless contention, if done intentionally, is opposed to magnanimity: since no one contends save for what he deems great. Wherefore the Philosopher says (Ethic.

iv, 3) that the magnanimous man is not contentious, because nothing is great in his estimation.

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THIRD ARTICLE [II-II, Q. 132, Art. 3]

Whether Vainglory Is a Mortal Sin?

Objection 1: It seems that vainglory is a mortal sin. For nothing precludes the eternal reward except a mortal sin. Now vainglory precludes the eternal reward: for it is written (Matt. 6:1): ”Take heed, that you do not give justice before men, to be seen by them: otherwise you shall not have a reward of your Father Who is in heaven.” Therefore vainglory is a mortal sin.

Obj. 2: Further, whoever appropriates to himself that which is proper to G.o.d, sins mortally. Now by desiring vainglory, a man appropriates to himself that which is proper to G.o.d. For it is written (Isa.

42:8): ”I will not give My glory to another,” and (1 Tim. 1:17): ”To ... the only G.o.d be honor and glory.” Therefore vainglory is a mortal sin.

Obj. 3: Further, apparently a sin is mortal if it be most dangerous and harmful. Now vainglory is a sin of this kind, because a gloss of Augustine on 1 Thess. 2:4, ”G.o.d, Who proveth our hearts,” says: ”Unless a man war against the love of human glory he does not perceive its baneful power, for though it be easy for anyone not to desire praise as long as one does not get it, it is difficult not to take pleasure in it, when it is given.” Chrysostom also says (Hom.

xix in Matth.) that ”vainglory enters secretly, and robs us insensibly of all our inward possessions.” Therefore vainglory is a mortal sin.

_On the contrary,_ Chrysostom says [*Hom. xiii in the Opus Imperfectum falsely ascribed to St. John Chrysostom] that ”while other vices find their abode in the servants of the devil, vainglory finds a place even in the servants of Christ.” Yet in the latter there is no mortal sin. Therefore vainglory is not a mortal sin.

_I answer that,_ As stated above (Q. 24, A. 12; Q. 110, A. 4; Q. 112, A. 2), a sin is mortal through being contrary to charity. Now the sin of vainglory, considered in itself, does not seem to be contrary to charity as regards the love of one's neighbor: yet as regards the love of G.o.d it may be contrary to charity in two ways. In one way, by reason of the matter about which one glories: for instance when one glories in something false that is opposed to the reverence we owe G.o.d, according to Ezech. 28:2, ”Thy heart is lifted up, and Thou hast said: I am G.o.d,” and 1 Cor. 4:7, ”What hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?” Or again when a man prefers to G.o.d the temporal good in which he glories: for this is forbidden (Jer. 9:23, 24): ”Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches. But let him that glorieth glory in this, that he understandeth and knoweth Me.” Or again when a man prefers the testimony of man to G.o.d's; thus it is written in reproval of certain people (John 12:43): ”For they loved the glory of men more than the glory of G.o.d.”

In another way vainglory may be contrary to charity, on the part of the one who glories, in that he refers his intention to glory as his last end: so that he directs even virtuous deeds thereto, and, in order to obtain it, forbears not from doing even that which is against G.o.d. In this way it is a mortal sin. Wherefore Augustine says (De Civ. Dei v, 14) that ”this vice,” namely the love of human praise, ”is so hostile to a G.o.dly faith, if the heart desires glory more than it fears or loves G.o.d, that our Lord said (John 5:44): How can you believe, who receive glory one from another, and the glory which is from G.o.d alone, you do not seek?”

If, however, the love of human glory, though it be vain, be not inconsistent with charity, neither as regards the matter gloried in, nor as to the intention of him that seeks glory, it is not a mortal but a venial sin.

Reply Obj. 1: No man, by sinning, merits eternal life: wherefore a virtuous deed loses its power to merit eternal life, if it be done for the sake of vainglory, even though that vainglory be not a mortal sin. On the other hand when a man loses the eternal reward simply through vainglory, and not merely in respect of one act, vainglory is a mortal sin.

Reply Obj. 2: Not every man that is desirous of vainglory, desires the excellence which belongs to G.o.d alone. For the glory due to G.o.d alone differs from the glory due to a virtuous or rich man.

Reply Obj. 3: Vainglory is stated to be a dangerous sin, not only on account of its gravity, but also because it is a disposition to grave sins, in so far as it renders man presumptuous and too self-confident: and so it gradually disposes a man to lose his inward goods.

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FOURTH ARTICLE [II-II, Q. 132, Art. 4]

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