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 differ