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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 (Mt. 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.
Objection 2: Further, whoever appropriates to himself that which is
proper to God, sins mortally. Now by desiring vainglory, a man
appropriates to himself that which is proper to God. For it is
written (Is. 42:8): "I will not give My glory to another,"
and (1 Tim. 1:17): "To . . . the only God be honor and
glory." Therefore vainglory is a mortal sin.
Objection 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, "God, 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 Opus
Imperfectum] 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 (Question 24, Article 12;
Question 110, Article 4; Question 112, Article 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 God 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
God, according to Ezech. 28:2, "Thy heart is lifted up, and
Thou hast said: I am God," 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 God 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 God's; thus it is written in reproval
of certain people (Jn. 12:43): "For they loved the glory of
men more than the glory of God."
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
God. 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 godly faith, if the heart desires
glory more than it fears or loves God, that our Lord said (Jn.
5:44): How can you believe, who receive glory one from another,
and the glory which is from God 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 to Objection 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 to Objection 2: Not every man that is desirous of vainglory,
desires the excellence which belongs to God alone. For the glory due
to God alone differs from the glory due to a virtuous or rich man.
Reply to Objection 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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