dignity exceeding his ability, he would not be ambitious but
presumptuous.

Reply Obj. 3: The very solemnity of outward worship is a kind of
honor, wherefore in such cases honor is wont to be shown. This is
signified by the words of James 2:2, 3: "If there shall come into
your assembly a man having a golden ring, in fine apparel . . . and
you . . . shall say to him: Sit thou here well," etc. Wherefore
ambition does not regard outward worship, except in so far as this
is a kind of honor.
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QUESTION 132

OF VAINGLORY
(In Five Articles)

We must now consider vainglory: under which head there are five
points of inquiry:

(1) Whether desire of glory is a sin?

(2) Whether it is opposed to magnanimity?

(3) Whether it is a mortal sin?

(4) Whether it is a capital vice?

(5) Of its daughters.
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FIRST ARTICLE [II-II, Q. 132, Art. 1]

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 i