Case 4. An Ambitious Lawyer

Titius, a layman of outstanding ability, was studying civil law; and, since he knew that he easily surpassed others, he hoped that he would acquire the highest honors and dignities, from which he could leave a great name to posterity. By a certain misfortune he failed in a case of great importance. Thereupon, ambition having been cast aside and reputation among others despised, he indulged in drunkenness and, if not an excuse for his vices, found at least some consolation in the sayings of ascetical writers about the vanity of the world and contempt for glory. Paul, a friend of Titius, indeed knows that Titius erred, but he finds it by no means easy to say, practically and theoretically, where virtue stands. Hence it is asked:

1. What is pride, and in what precisely does its malice consist?

2. What is ambition, and what kind of sin is it?

3. What is vainglory, and how is it distinguished from care for a good name?

4. Did Titius sin in these things, and how?

1. What is pride and in what precisely does its malice consist ?

Pride is the inordinate love of one's own excellence. To acknowledge and to love in due measure the good qualities of soul or body or the gifts of fortune which one possesses is not pride; if such blessings are referred to their proper source, they become the grounds of a proper and becoming self-respect. Truth requires that we should esteem ourselves at our real value, and that we should attribute any good that we have to its true source, our Creator and Lord. If we leave God out of account and claim practical independence of Him, and magnify ourselves for the gifts which we possess or which we think that we possess, we become proud. Similarly inordinateness and pride make their appearance when we attribute the good that we have to our own merits, or when we affect to have more than in reality we have, or when we conduct ourselves as if we were the only persons who had such good things, and consequently look down with contempt on others. The malice of pride consists in so extolling oneself as to claim practical independence of Almighty God. The proud man does not like to acknowledge his indebtedness to God for all that he has; he does not like to submit to the ordinances of God or to those of legitimate superiors; he strives to shake off as far as possible the yoke of subjection which is the necessary condition of man inasmuch as he is a creature.

2. What is ambition and what sort of sin is it?

Ambition is an inordinate desire of dignities and honors. A moderate desire of dignities and honors for a good object is not vicious, but if the desire becomes immoderate, or the end in view is not good, or unlawful means are employed to attain honors, vicious ambition makes its appearance. It is a venial sin in itself, but it may be mortal on account of the means employed, or the end, or on account of injury done to one’s neighbor.

3. What is vainglory and how is it distinguished from the care of a good reputation ?

Glory is knowledge by others accompanied by their praise.

It is natural and praiseworthy to seek by good deeds to deserve the esteem and praise of the good. "This is what is meant by a good reputation, and we are obliged to strive to acquire it and to preserve it when acquired, as the necessary condition for doing good in the world. The desire of being praised by others becomes the sin of vainglory when praise is sought for what does not deserve praise, or without due moderation, or for an improper object, or from those whose opinion is of no value.

4. Did Titius commit sin in the case, and if so, what sin?

Titius was a clever young man who studied law. He knew that he surpassed others in ability and aspired to the greatest honors and dignities, and thus he hoped to enjoy a great reputation with posterity. There is nothing that is necessarily vicious so far. He failed in a case of great importance, and disappointment caused him to give up his schemes for the future, to care nothing about his reputation, and to take to drink. He found some consolation if not excuse for his conduct in the sayings of ascetics about the vanity of the world and contempt for human glory. Here, of course, Titius did wrong in taking to drink, and he misapplied the sayings of ascetics. Ascetics warn us truly of the vanity of the world, and they teach us not to indulge in vainglory, but they do not tell us that we may throw away a good reputation. On the contrary, a good reputation is useful not only to others, but to the possessor of it as well, especially while his virtue is immature. Few can afford to rest on God alone; the many, who are good but imperfect, need the spur of others’ praise and the fear of their censure in order to persevere in the difficult paths of virtue.