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Objection 1: It seems that the desire of glory is not a sin. For
no one sins in being likened to God: in fact we are commanded (Eph.
5:1): "Be ye . . . followers of God, as most dear
children." Now by seeking glory man seems to imitate God, Who
seeks glory from men: wherefore it is written (Is. 43:6,7):
"Bring My sons from afar, and My daughters from the ends of the
earth. And every one that calleth on My name, I have created him
for My glory." Therefore the desire for glory is not a sin.
Objection 2: Further, that which incites a mar to do good is
apparently not a sin. Now the desire of glory incites men to do good.
For Tully says (De Tusc. Quaest. i) that "glory inflames every
man to strive his utmost": and in Holy Writ glory is promised for
good works, according to Rm. 2:7: "To them, indeed, who
according to patience in good work . . . glory and honor" .
Therefore the desire for glory is not a sin.
Objection 3: Further, Tully says (De Invent. Rhet. ii) that
glory is "consistent good report about a person, together with
praise": and this comes to the same as what Augustine says (Contra
Maximin. iii), viz. that glory is, "as it were, clear knowledge
with praise." Now it is no sin to desire praiseworthy renown:
indeed, it seems itself to call for praise, according to Ecclus.
41:15, "Take care of a good name," and Rm. 12:17,
"Providing good things not only in the sight of God, but also in the
sight of all men." Therefore the desire of vainglory is not a sin.
On the contrary, Augustine says (De Civ. Dei v): "He is
better advised who acknowledges that even the love of praise is
sinful."
I answer that, Glory signifies a certain clarity, wherefore
Augustine says (Tract. lxxxii, c, cxiv in Joan.) that to be
"glorified is the same as to be clarified." Now clarity and
comeliness imply a certain display: wherefore the word glory properly
denotes the display of something as regards its seeming comely in the
sight of men, whether it be a bodily or a spiritual good. Since,
however, that which is clear simply can be seen by many, and by those
who are far away, it follows that the word glory properly denotes that
somebody's good is known and approved by many, according to the saying
of Sallust (Catilin.) [Livy: Hist., Lib. XXII C,
39]: "I must not boast while I am addressing one man."
But if we take the word glory in a broader sense, it not only consists
in the knowledge of many, but also in the knowledge of few, or of
one, or of oneself alone, as when one considers one's own good as
being worthy of praise. Now it is not a sin to know and approve one's
own good: for it is written (1 Cor. 2:12): "Now we have
received not the spirit of this world, but the Spirit that is of God
that we may know the things that are given us from God." Likewise it
is not a sin to be willing to approve one's own good works: for it is
written (Mt. 5:16): "Let your light shine before men."
Hence the desire for glory does not, of itself, denote a sin: but
the desire for empty or vain glory denotes a sin: for it is sinful to
desire anything vain, according to Ps. 4:3, "Why do you love
vanity, and seek after lying?"
Now glory may be called vain in three ways. First, on the part of
the thing for which one seeks glory: as when a man seeks glory for that
which is unworthy of glory, for instance when he seeks it for something
frail and perishable: secondly, on the part of him from whom he seeks
glory, for instance a man whose judgment is uncertain: thirdly, on
the part of the man himself who seeks glory, for that he does not refer
the desire of his own glory to a due end, such as God's honor, or
the spiritual welfare of his neighbor.
Reply to Objection 1: As Augustine says on Jn. 13:13,
"You call Me Master and Lord; and you say well" (Tract. lviii
in Joan.): "Self-complacency is fraught with danger of one who
has to beware of pride. But He Who is above all, however much He
may praise Himself, does not uplift Himself. For knowledge of God
is our need, not His: nor does any man know Him unless he be taught
of Him Who knows." It is therefore evident that God seeks glory,
not for His own sake, but for ours. In like manner a man may rightly
seek his own glory for the good of others, according to Mt.
5:16, "That they may see your good works, and glorify your
Father Who is in heaven."
Reply to Objection 2: That which we receive from God is not vain
but true glory: it is this glory that is promised as a reward for good
works, and of which it is written (2 Cor. 10:17,18):
"He that glorieth let him glory in the Lord, for not he who
commendeth himself is approved, but he whom God commendeth." It is
true that some are heartened to do works of virtue, through desire for
human glory, as also through the desire for other earthly goods. Yet
he is not truly virtuous who does virtuous deeds for the sake of human
glory, as Augustine proves (De Civ. Dei v).
Reply to Objection 3: It is requisite for man's perfection that he
should know himself; but not that he should be known by others,
wherefore it is not to be desired in itself. It may, however, be
desired as being useful for something, either in order that God may be
glorified by men, or that men may become better by reason of the good
they know to be in another man, or in order that man, knowing by the
testimony of others' praise the good which is in him, may himself
strive to persevere therein and to become better. In this sense it is
praiseworthy that a man should "take care of his good name," and that
he should "provide good things in the sight of God and men": but not
that he should take an empty pleasure in human praise.
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