Whether Pride Should Be Reckoned a Capital Vice?
Objection 1: It would seem that pride should be reckoned a capital
vice, since Isidore [*Comment. in Deut. xvi] and Cassian [*De Inst.
Caenob. v, 1: Collat. v, 2] number pride among the capital vices.
Obj. 2: Further, pride is apparently the same as vainglory, since
both covet excellence. Now vainglory is reckoned a capital vice.
Therefore pride also should be reckoned a capital vice.
Obj. 3: Further, Augustine says (De Virginit. xxxi) that "pride
begets envy, nor is it ever without this companion." Now envy is
reckoned a capital vice, as stated above (Q. 36, A. 4). Much more
therefore is pride a capital vice.
_On the contrary,_ Gregory (Moral. xxxi, 45) does not include pride
among the capital vices.
_I answer that,_ As stated above (AA. 2, 5, ad 1) pride may be
considered in two ways; first in itself, as being a special sin;
secondly, as having a general influence towards all sins. Now the
capital vices are said to be certain special sins from which many
kinds of sin arise. Wherefore some, considering pride in the light of
a special sin, numbered it together with the other capital vices. But
Gregory, taking into consideration its general influence towards all
vices, as explained above (A. 2, Obj. 3), did not place it among the
capital vices, but held it to be the "queen and mother of all the
vices." Hence he says (Moral. xxxi, 45): "Pride, the queen of vices,
when it has vanquished and captured the heart, forthwith delivers it
into the hands of its lieutenants the seven principal vices, that
they may despoil it and produce vices of all kinds."
This suffices for the Reply to the First Objection.
Reply Obj. 2: Pride is not the same as vainglory, but is the cause
thereof: for pride covets excellence inordinately: while vainglory
covets the outward show of excellence.
Reply Obj. 3: The fact that envy, which is a capital vice, arises
from pride, does not prove that pride is a capital vice, but that it
is still more principal than the capital vices themselves.
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