ght 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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SECOND ARTICLE [II-II, Q. 132, Art. 2]

Whether Vainglory Is Opposed to Magnanimity?

Objection 1: It seems that vainglory is not opposed to magnanimity.
For, as stated above (A. 1), vainglory consists in glorying in things
that are not, which pertains to falsehood; or in earthly and
perishable things, which pertains to covetousness; or in the
testimony of men, whose judgment is uncertain, which pertains to
imprudence. Now these vices are not contrary to magnanimity.
Therefore vainglory is not opposed to magnanimity.

Obj. 2: Further, vainglory is not, like pusillanimity, opposed to
magnanimity by way of deficiency, for t