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 God, sins mortally. Now by desiring vainglory, a man appropriates
to himself that which is proper to God. For it is written (Isa.
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.
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, "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 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 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 (John 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 (John 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 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 God alone. For the glory due to God
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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