Whether the Desire of Glory Is a Sin?
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 (Isa. 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.
Obj. 2: Further, that which incites a man 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 Rom. 2:7: "To them, indeed, who according to patience in
good work . . . glory and honor" [*Vulg.: 'Who will render to every
man according to his works, to them indeed who . . . seek glory and
honor and incorruption, eternal life.']. Therefore the desire for
glory is not a sin.
Obj. 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 Rom. 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.) [*The quotation is from 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 (Matt. 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 Obj. 1: As Augustine says on John 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 Matt. 5:16, "That they may see your good
works, and glorify your Father Who is in heaven."
Reply Obj. 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 Obj. 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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