Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Secunda Secundae·Q112. Boasting
Source context
- Theme
- boasting as moral vice contrary to truthful self-presentation
- Soul-faculty
- Consciousness Soul
Steiner
- GA 108, 1909-01-18Steiner warns that even accurate prediction must not become an occasion for self-congratulation or boasting, identifying this impulse as a spiritual danger to be actively avoided.
- GA 317, 1924-07-06Steiner addresses boasting as a behavioral tendency in children that the educator must redirect through cultivated trust, treating it as a pedagogically significant symptom rather than a moral abstraction.
- GA 68c, 1904-04-04Steiner characterizes the self-congratulatory declarations of nineteenth-century progress as a form of boasting rooted in a lack of humility, contrasting this with genuine spiritual observation.
Cross-tradition
- Aristotelian ethics (alazoneia)Aristotle in the Nicomachean Ethics identifies alazoneia (boastfulness) as a vice of excess in self-presentation, opposed to the mean of truthfulness, structurally parallel to Aquinas's treatment of boasting as a sin against truth in self-expression.
- Pauline theology (1 Corinthians 13)Paul's enumeration of charity as that which does not boast or puff itself up (1 Cor. 13:4) provides the scriptural foundation Aquinas draws on when treating boasting as a disorder of the will relative to truth and charity.
Q112. Boasting
Article 1
[II-II.q.112.a.1.arg.1] It seems that boasting is not opposed to the virtue of truth. For lying is opposed to truth. But it is possible to boast even without lying, as when a man makes a show of his own excellence. Thus it is written (Esther 1:3-4) that Assuerus "made a great feast . . . that he might show the riches of the glory" and "of his kingdom, and the greatness and boasting of his power." Therefore boasting is not opposed to the virtue of truth.
[II-II.q.112.a.1.arg.1] Ad primum sic proceditur. 4. Videtur quod jactantia non opponatur virtuti veritatis. Veritati enim opponitur mendacium. Sed quandoque potest esse jactantia etiam sine mendacio; sicut cum aliquis suam excellentiam ostentat: dicitur enim Esther, 1, 3: Assuerus fecit grande convivium, ut ostenderet divitias gloriæ * suæ ac regni sui, ac magnitudinem, atque jactantiam potentiæ suæ. Ergo jactantia non opponitur virtuti veritatis.
[II-II.q.112.a.1.arg.2] Further, boasting is reckoned by Gregory (Moral. xxiii, 4) to be one of the four species of pride, "when," to wit, "a man boasts of having what he has not." Hence it is written (Jeremiah 48:29-30): "We have heard the pride of Moab, he is exceeding proud: his haughtiness, and his arrogancy, and his pride, and the loftiness of his heart. I know, saith the Lord, his boasting, and that the strength thereof is not according to it." Moreover, Gregory says (Moral. xxxi, 7) that boasting arises from vainglory. Now pride and vainglory are opposed to the virtue of humility. Therefore boasting is opposed, not to truth, but to humility.
[II-II.q.112.a.1.arg.2] 2. Præterea, jactantia ponitur a Gregorio, XXIII Moral., § 13, col. 258, t. 2, una de quatuor speciebus superbiæ, « cum » scilicet « quis jactat se habere quod non habet; » unde dicitur Jerem., xlviii, 29: Audivimus superbiam Moab, superbus est valde, sublimitatem ejus, et arrogantiam, et superbiam, et altitudinem cordis ejus. Ego scio, ait Dominus, jactantiam ejus, et quod non sit juxta eam virtus ejus. Et XXXI Moral., c. xlv, § 88, col. 621, t. 2, Gregorius dicit quod jactantia oritur ex inani gloria. Superbia autem et inanis gloria opponuntur virtuti humilitatis. Ergo jactantia non opponitur veritati, sed humilitati.
[II-II.q.112.a.1.arg.3] Further, boasting seems to be occasioned by riches; wherefore it is written (Wisdom 5:8): "What hath pride profited us? or what advantage hath the boasting of riches brought us?" Now excess of riches seems to belong to the sin of covetousness, which is opposed to justice or liberality. Therefore boasting is not opposed to truth.
[II-II.q.112.a.1.arg.3] 3. Præterea, jactantia ex divitiis causari videtur: unde dicitur Sap, v, 8: Quid nobis profuit superbia, aut divitia-rum jactantia quid contulit nobis? Sed superfluitas divitiarum videtur pertinere ad peccatum avaritiæ, quod opponitur justitiæ vel liberalitati. Non ergo jactantia opponitur veritati.
[II-II.q.112.a.1.sc] The Philosopher says (Ethic. ii, 7; iv, 7), that boasting is opposed to truth.
[II-II.q.112.a.1.sc] Sed contra est quod Philosophus in II et in IV Ethic., cap. vii, jactantiam opponit veritati.
[II-II.q.112.a.1.co] "Jactantia" [boasting] seems properly to denote the uplifting of self by words: since if a man wishes to throw [jactare] a thing far away, he lifts it up high. And to uplift oneself, properly speaking, is to talk of oneself above oneself [Or 'tall-talking' as we should say in English]. This happens in two ways. For sometimes a man speaks of himself, not above what he is in himself, but above that which he is esteemed by men to be: and this the Apostle declines to do when he says (2 Corinthians 12:6): "I forbear lest any man should think of me above that which he seeth in me, or anything he heareth of me." On another way a man uplifts himself in words, by speaking of himself above that which he is in reality. And since we should judge of things as they are in themselves, rather than as others deem them to be, it follows that boasting denotes more properly the uplifting of self above what one is in oneself, than the uplifting of self above what others think of one: although in either case it may be called boasting. Hence boasting properly so called is opposed to truth by way of excess.
[II-II.q.112.a.1.co] Respondeo dicendum, quod jactantia proprie importare videtur quod homo verbis se extollat. Illa enim quæ vult homo longe jactare, in altum elevat. Tunc autem proprie aliquis se extollit, quando de se supra se aliquid dicit. Quod qui dem contingit dupliciter: quandoque enim aliquis loquitur de se, non quidem supra id quod in se est, sed supra id quod de eo homines opinantur, quod Apostolus refugiens dicit II ad Cor., xii, 6: Parco, ne quis me existimet supra id quod videt in me, aut aliquid audit ex me. Alio modo aliquis per verba se extollit, loquens de se supra id quod in se est secundum rei veritatem. Et quia magis est aliquid judicandum, secundum quod in se est, quam secundum quod est in opinione aliorum, inde est quod magis proprie dicitur jactantia, quando aliquis effert se supra id quod in ipso est, quam quando effert se supra id quod est in opinione aliorum; quamvis utroque modo jactantia dici possit. Et ideo jactantia proprie dicta opponitur veritati per modum excessus.
[II-II.q.112.a.1.ad.1] This argument takes boasting as exceeding men's opinion.
[II-II.q.112.a.1.ad.1] Ad primum ergo dicendum, quod ratio illa procedit de jactantia, secundum quod excedit opinionem.
[II-II.q.112.a.1.ad.2] The sin of boasting may be considered in two ways. First, with regard to the species of the act, and thus it is opposed to truth; as stated (in the body of the article and110, 2). Secondly, with regard to its cause, from which more frequently though not always it arises: and thus it proceeds from pride as its inwardly moving and impelling cause. For when a man is uplifted inwardly by arrogance, it often results that outwardly he boasts of great things about himself; though sometimes a man takes to boasting, not from arrogance, but from some kind of vanity, and delights therein, because he is a boaster by habit. Hence arrogance, which is an uplifting of self above oneself, is a kind of pride; yet it is not the same as boasting, but is very often its cause. For this reason Gregory reckons boasting among the species of pride. Moreover, the boaster frequently aims at obtaining glory through his boasting, and so, according to Gregory, it arises from vainglory considered as its end.
[II-II.q.112.a.1.ad.2] Ad secundum dicendum, quod jactantia peccatum considerari potest dupliciter: uno modo secundum speciem actus, et sic opponitur veritati, ut dictum est; alio modo secundum causam suam, ex qua etsi non semper, tamen frequentius accidit, et sic procedit quidem ex superbia sicut ex causa interius motiva et impellente; ex hoc enim quod aliquis interius per arrogantiam supra seipsum elevatur, sequitur plerumque quod exterius majora quædam de se jactet, licet quandoque non ex arrogantia, sed ex quadam vanitate aliquis ad jactantiam procedat, et in hoc delectetur, quia talis est secundum habitum. Et ideo arrogantia, per quam aliquis supra seipsum extollitur, est species superbiæ; non tamen est idem jactantia, sed ut frequentius ejus causa. Et propter hoc Gregorius jactantiam ponit inter superbiæ species. Tendit autem jactator plerumque ad hoc quod gloriam consequatur per suam jactantiam, et ideo secundum Gregorium ex inani gloria oritur secundum rationem finis.
[II-II.q.112.a.1.ad.3] Wealth also causes boasting, in two ways. First, as an occasional cause, inasmuch as a man prides himself on his riches. Hence (Proverbs 8:18) "riches" are significantly described as "proud" [Douay: 'glorious']. Secondly, as being the end of boasting, since according to Ethic. iv, 7, some boast, not only for the sake of glory, but also for the sake of gain. Such people invent stories about themselves, so as to make profit thereby; for instance, they pretend to be skilled in medicine, wisdom, or divination.
[II-II.q.112.a.1.ad.3] Ad tertium dicendum, quod opulentia etiam jactantiam causat dupliciter: uno modo occasionaliter, inquantum de divitiis aliquis superbit, unde et signanter, Proverb. viii, opes dicuntur superbæ; alio modo per modum finis, quia ut dicitur in IV Ethic., cap. vii, a med., aliqui seipsos jactant non solum propter gloriam, sed etiam propter lucrum, qui de 1 Sic cod.; Parm.: Philosophus dicit... utro-bique jactantiam. » seipsis fingunt ea ex quibus lucrari possunt, puta quod sint medici, vel sapientes et divini.
Article 2
[II-II.q.112.a.2.arg.1] It seems that boasting is a mortal sin. For it is written (Proverbs 28:25): "He that boasteth, and puffeth himself, stirreth up quarrels." Now it is a mortal sin to stir up quarrels, since God hates those that sow discord, according to Proverbs 6:19. Therefore boasting is a mortal sin.
[II-II.q.112.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod jactantia sit peccatum mortale. Dicitur enim Proverb., xxviii, 25: Qui se jactat et dilatat, jurgia concitat. Sed concitare jurgia est peccatum mortale: detestatur enim Deus eos qui seminant discordias, ut habetur Proverb., vi. Ergo jactantia est peccatum mortale.
[II-II.q.112.a.2.arg.2] Further, whatever is forbidden in God's law is a mortal sin. Now a gloss on Sirach 6:2, "Extol not thyself in the thoughts of thy soul," says: "This is a prohibition of boasting and pride." Therefore boasting is a mortal sin.
[II-II.q.112.a.2.arg.2] 2. Præterea, omne quod prohibetur in lege Dei, est peccatum mortale. Sed super illud Eccli., vi, 2, Non te extollas in cogitatione animæ tuæ, dicit Glossa interl.: «Jactantiam et superbiam prohibet.» Ergo jactantia est peccatum mortale.
[II-II.q.112.a.2.arg.3] Further, boasting is a kind of lie. But it is neither an officious nor a jocose lie. This is evident from the end of lying; for according to the Philosopher (Ethic. iv, 7), "the boaster pretends to something greater than he is, sometimes for no further purpose, sometimes for the sake of glory or honor, sometimes for the sake of money." Thus it is evident that it is neither an officious nor a jocose lie, and consequently it must be a mischievous lie. Therefore seemingly it is always a mortal sin.
[II-II.q.112.a.2.arg.3] 3. Præterea, jactantia est mendacium quoddam. Non est autem mendacium officiosum vel jocosum, quod patet ex fine mendacii, quia, ut Philosophus dicit in IV Ethic., cap. vii, circamed., «jactator fingit de se majora existentibus, quandoque nullius gratia, quandoque gratia gloriæ vel honoris, quandoque autem gratia argenti; » et sic patet quod neque est mendacium jocosum, neque officiosum. Unde relinquitur quod semper sit perniciosum. Videtur ergo quod semper sit peccatum mortale.
[II-II.q.112.a.2.sc] Boasting arises from vainglory, according to Gregory (Moral. xxxi, 17). Now vainglory is not always a mortal sin, but is sometimes a venial sin which only the very perfect avoid. For Gregory says (Moral. viii, 30) that "it belongs to the very perfect, by outward deeds so to seek the glory of their author, that they are not inwardly uplifted by the praise awarded them." Therefore boasting is not always a mortal sin.
[II-II.q.112.a.2.sc] Sed contra est quod jactantia oritur ex inani gloria secundum Gregorium, XXXI Moral., cap. xlv, § 88, col. 624, t. 2. Sed inanis gloria non semper est peccatum mortale, sed quandoque veniale: quod vitare est valde perfectorum; dicit enim Gregorius, lib. VIII Moral., cap xlviii, § 84, col. 853, t. 4, quod « valde perfectorum est sic ostenso opere auctoris gloriam quærere, ut de illata laude privata nesciant exultatione gaudere. » Ergo jactantia non semper est peccatum mortale.
[II-II.q.112.a.2.co] As stated above (Question 110, Article 4), a mortal sin is one that is contrary to charity. Accordingly boasting may be considered in two ways. First, in itself, as a lie, and thus it is sometimes a mortal, and sometimes a venial sin. It will be a mortal sin when a man boasts of that which is contrary to God's glory--thus it is said in the person of the king of Tyre (Ezekiel 28:2): "Thy heart is lifted up, and thou hast said: I am God"--or contrary to the love of our neighbor, as when a man while boasting of himself breaks out into invectives against others, as told of the Pharisee who said (Luke 18:11): "I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican." Sometimes it is a venial sin, when, to wit, a man boasts of things that are against neither God nor his neighbor. Secondly, it may be considered with regard to its cause, namely, pride, or the desire of gain or of vainglory: and then if it proceeds from pride or from such vainglory as is a mortal sin, then the boasting will also be a mortal sin: otherwise it will be a venial sin. Sometimes, however, a man breaks out into boasting through desire of gain, and for this very reason he would seem to be aiming at the deception and injury of his neighbor: wherefore boasting of this kind is more likely to be a mortal sin. Hence the Philosopher says (Ethic. iv, 7) that "a man who boasts for the sake of gain, is viler than one who boasts for the sake of glory or honor." Yet it is not always a mortal sin because the gain may be such as not to injure another man.
[II-II.q.112.a.2.co] Respondeo dicendum quod, sicut supra dictum est, peccatum mortale est quod charitati contrariatur. Dupliciter ergo jactantia considerari potest: uno modo secundum se, prout est mendacium quoddam, et sic quandoque est peccatum mortale, quandoque veniale. Mortale quidem quando aliquis jactanter de se profert quod est con-tra gloriam Dei, sicut ex persona regis Tyri dicitur Ezech., xxviii, 2: Elevatum est cor tuum, et dixisti: Deus ego sum: vel etiam contra charitatem proximi; sicut cum aliquis jactando seipsum, prorumpit in contumelias aliorum, sicut habetur Luc., xviii, 11, de pharisæo, qui dicebat: Non sum sicut cæteri hominum, raptores, injusti, adulteri, velut etiam hic publicanus. Quandoque vero est peccatum veniale, quando scilicet aliquis de se talia jactat quæ neque sunt contra Deum, neque contraproximum. Alio modo potest considerari secundum suam causam, scilicet superbiam, vel appetitum lucri aut inanis gloriæ: et sic si procedat ex superbia, vel inani gloria, quæ sit peccatum mortale, etiam ipsa jactantia erit peccatum mortale: alioquin erit peccatum veniale. Sed quandoque aliquis prorumpit in jactantiam propter appetitum lucri, et hoc videtur jam pertine-re ad proximi deceptionem et damnum; et ideo talis jactantia magis est peccatum mortale. Unde et Philosophus dicit in IV Ethic., cap. vii, a med., quod « turpior est qui se jactat causalucri, quam qui se jactat causa gloriæ vel honoris. » Non tamen semper est peccatum mortale, quia potest esse tale lucrum ex quo alius non dam-nificatur.
[II-II.q.112.a.2.ad.1] To boast in order to stir quarrels is a mortal sin. But it happens sometimes that boasts are the cause of quarrels, not intentionally but accidentally: and consequently boasting will not be a mortal sin on that account.
[II-II.q.112.a.2.ad.1] Ad primum ergo dicendum, quod ille qui jactat se ad hoc quod jurgia concitet, peccat mortaliter. Sed quandoque contingit quod jactantia est causa jurgiorum non per se, sed per accidens. Unde ex hoc jactantia non est peccatum mortale.
[II-II.q.112.a.2.ad.2] This gloss speaks of boasting as arising from pride that is a mortal sin.
[II-II.q.112.a.2.ad.2] Ad secundum dicendum, quod Glossa illa loquitur de jactantia, secundum quod proceditur ex superbia prohibita, quæ est peccatum mortale.
[II-II.q.112.a.2.ad.3] Boasting does not always involve a mischievous lie, but only where it is contrary to the love of God or our neighbor, either in itself or in its cause. That a man boast, through mere pleasure in boasting, is an inane thing to do, as the Philosopher remarks (Ethic. iv, 7): wherefore it amounts to a jocose lie. Unless perchance he were to prefer this to the love of God, so as to contemn God's commandments for the sake of boasting: for then it would be against the charity of God, in Whom alone ought our mind to rest as in its last end.
To boast for the sake of glory or gain seen to involve an officious lie: provided it be do without injury to others, for then it would once become a mischievous lie.
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ
[II-II.q.112.a.2.ad.3] Ad tertium dicendum, quod non semper jactantia importat mendacium perniciosum, sed solum quando est contra charitatem Dei aut proximi, aut secundum se aut secundum suam causam. Quod autem aliquis se jactet, quasi ex hoc ipso delectatus, est quoddam vanum, ut Philosophus dicit, lib. IV Ethic., cap. vii, a med. Unde reducitur ad mendacium jocosum. Nisi forte hoc divinæ diclectioni præferret, aut propter hoc Dei præcepta contemneret: sic enim esset contra charitatem Dei, in quo solo mens nostra debet quiescere sicut in ultimo fine. Videtur autem ad mendacium officiosum pertinere, cum aliquis ad hoc se jactat, ut gloriam vel lucrum acquirat; dummo do hoc sit sine damno aliorum, quia hoc jam pertineret ad mendacium perniciosum.
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