n the sight
of God, but also in the sight of all men." Therefore the desire of
vainglory is not a sin.

_On the contrary,_ Augustine says (De Civ. Dei v): "He is better
advised who acknowledges that even the love of praise is sinful."

_I answer that,_ Glory signifies a certain clarity, wherefore
Augustine says (Tract. lxxxii, c, cxiv in Joan.) that to be
"glorified is the same as to be clarified." Now clarity and
comeliness imply a certain display: wherefore the word glory properly
denotes the display of something as regards its seeming comely in the
sight of men, whether it be a bodily or a spiritual good. Since,
however, that which is clear simply can be seen by many, and by those
who are far away, it follows that the word glory properly denotes
that somebody's good is known and approved by many, according to the
saying of Sallust (Catilin.) [*The quotation is from Livy: Hist.,
Lib. XXII C, 39]: "I must not boast while I am addressing one man."

But if we take the word glory in a broader sense, it not only
consists in the knowledge of many, but also in the knowledge of few,
or of one, or of oneself alone, as when one considers one's own good
as being worthy of praise. Now it is not a sin to know and approve
one's own good: for it is written (1 Cor. 2:12): "Now we have
received not the spirit of this world, but the Spirit that is of God
that we may know the things that are given us from God." Likewise it
is not a sin to be willing to approve one's own good works: for it is
written (Matt. 5:16): "Let your light shine before men." Hence the
desire for glory does not, of itself, denote a sin: but the desire
for empty or vain glory denotes a sin: for it is sinful to desire
anything vain, according to Ps. 4:3, "Why do you love vanity, and
seek after lying?"

Now glory may be called vain in three ways. First, on the part of the
thing for which one seeks glory: as when a man seeks glory for that
which is unworthy of glory, for instance when he seeks it for
something frail and perishable: secondly, on the part of him from
whom he seeks glory, for instance a man whose judgment is uncertain:
thirdly, on the part of the man himself who seeks glory, for that he
does not refer the desire of his own glory to a due end, such as
God's honor, or the spiritual welfare of his neighbor.

Reply Obj. 1: As Augustine says on John 13:13, "You call Me Master
and Lord; and you say well" (Tract. lviii in Joan.):
"Self-complacency is frau