human things. Hence on account of its
close connection with excellence, which men desire above all, it
follows that it is most desirable. And since many vices arise from
the inordinate desire thereof, it follows that vainglory is a capital
vice.

Reply Obj. 1: It is not impossible for a capital vice to arise from
pride, since as stated above (in the body of the Article and I-II, Q.
84, A. 2) pride is the queen and mother of all the vices.

Reply Obj. 2: Praise and honor, as stated above (A. 2), stand in
relation to glory as the causes from which it proceeds, so that glory
is compared to them as their end. For the reason why a man loves to
be honored and praised is that he thinks thereby to acquire a certain
renown in the knowledge of others.

Reply Obj. 3: Vainglory stands prominent under the aspect of
desirability, for the reason given above, and this suffices for it to
be reckoned a capital vice. Nor is it always necessary for a capital
vice to be a mortal sin; for mortal sin can arise from venial sin,
inasmuch as venial sin can dispose man thereto.
_______________________

FIFTH ARTICLE [II-II, Q. 132, Art. 5]

Whether the Daughters of Vainglory Are Suitably Reckoned to Be
Disobedience, Boastfulness, Hypocrisy, Contention, Obstinacy,
Discord, and Love of Novelties?

Objection 1: It seems that the daughters of vainglory are unsuitably
reckoned to be "disobedience, boastfulness, hypocrisy, contention,
obstinacy, discord, and eccentricity [*_Praesumptio novitatum,_
literally 'presumption of novelties']." For according to Gregory
(Moral. xxiii) boastfulness is numbered among the species of pride.
Now pride does not arise from vainglory, rather is it the other way
about, as Gregory says (Moral. xxxi). Therefore boastfulness should
not be reckoned among the daughters of vainglory.

Obj. 2: Further, contention and discord seem to be the outcome
chiefly of anger. But anger is a capital vice condivided with
vainglory. Therefore it seems that they are not the daughters of
vainglory.

Obj. 3: Further, Chrysostom says (Hom. xix in Matth.) that vainglory
is always evil, but especially in philanthropy, i.e. mercy. And yet
this is nothing new, for it is an established custom among men.
Therefore eccentricity should not be specially reckoned as a daughter
of vainglory.

_On the contrary,_ stands the authority of Gregory (Moral. xxxi), who
there assigns the above daughters to vainglory.

_I answer that,_ As stated abo