Question II: How perverse envy is

{ D Thom. art. 2.

I assert first that Envy, of its genus, is a mortal sin.

It is proved first by St. Bonaventure in speculo animae, cap. 3. From Romans 1: The Lord delivered them up to a reprobate sense, that they may do things that are not convenient, filled with all iniquity, etc. full of envy, murder, etc., and Galatians 5: Among the works of the flesh are named enmities, concerning which he adds: Those who do such things shall not possess the kingdom of God.

It is proved by the Angelic Doctor Lib. 2., Pharetrae, cap. 8., and the Holy Fathers, who gravely exaggerate this sin, chiefly St. Gregory 2. moral. cap. 20. and Lib. 31. cap. 17. Lib. 3. Dial. cap. 15. and homil. 5. in Evang., Chrysostom homil. 54. in Ioan., Augustine de disciplina Christiana, cap. 1. de Virginitate, cap. 31., Jerome epist. 99., Isidore in Synop. cap. 9., Anselm de simil. cap. 45. The Angelic Doctor describes Envy admirably in sermons, in Diaeta, tit. 1. cap. 4. and in Bibliis pauperum, cap. 42.

It is proved second by St. Bonaventure in compend. Theol. Lib. 3. cap. 16., because it is opposed to the divine goodness, which is communicative; so good indeed is God, says St. Augustine in the Enchiridion cap. 27. as is had in offic. Septuagesimae, that he makes good out of evils; but the envious man is so perverse that he sucks evil out of the very goods; and the goods cooperate toward evil for him. See the Angelic Doctor.

It is proved third by the Angelic Doctor cap. 28. De profectu religiosi, and Lib. 3. compend. Theol. cap. 23., because Envy is opposed to the virtue of Mercy and of Charity, and to its joy. Hence he also infers that it is a sin of envy not only to be saddened over another's good, but even not to rejoice in it, and not to grieve over the evil. He adds, however, that it can be venial by the surreption of the act. See him in the Compend.

I assert second that Envy is a capital sin. So St. Gregory 31. moral. cap. 31., St. Thomas art. 4., St. Bonaventure in the places cited here and in the preceding question; for from it many vices are born, per St. Gregory 31. moral. cap. 17.: namely, Hatred, which is to will evil to someone and to refuse a good. Second, exultation over the neighbor's adversities, affliction at his prosperities, whispering, detraction. See the Angelic Doctor de profectu Relig.

Of Envy the Angelic Doctor also says (in speculo animae citato) that two branches issue. These are: exultation over the neighbor's adversities, and sadness at his prosperities. The same is had in the place already cited.

From the First are designated first Machination, which is the hidden procurement of evil. Second, scandal, which is a word or deed less right, affording others the occasion of ruin, as St. Jerome says (in c. 15. Matth.) and St. Augustine (locis allegandis disp. 18.). Third, Snares, which are the investigation of another's deeds, so that the neighbor may be accused from them. Fourth, Betrayal, when one feigns friendship with another in order to deceive him. Of this Boethius says, there is no pest worse than an enemy in one's own household. Fifth, Suspicion, when one is quick to suspect evil of another. Hence Tully: suspicion is an evil opinion arising from slight causes; and this proceeds from the evil affection of Envy, and then it has the character of mortal sin; otherwise it is not judged mortal, as the Angelic Doctor says, whom Suarez and others follow, as gathered from him. Sixth is perverse judgment, when one, ill-disposed toward another, not only suspects evil in him from slight causes, but even determines it in his heart or pronounces it judicially with his mouth; and this is always mortal sin of its genus; hence the Gloss on 1 Cor. 4. Do not judge before the time, condemns this.

From this branch sprouts the sowing of discord, which is a mortal sin, Proverb. 6.; as also the revelation of secrets, when they are to someone's ruin.

From the other principal branch of Envy, which is Sadness at the neighbor's prosperities, proceeds Detraction, by which the neighbor's prosperity is impeded; and this is done either by removing the neighbor's good, or by keeping silent, or by denying, or by perverting it. Or by willing to reveal, aggravate, impose, confirm the evil, and to hear it gladly, as St. Bonaventure notes (in speculo cit.); and they are the ten horns of the beast seen by Daniel, cap. 7., as the Gloss expounds.

The Angelic Doctor observes, moreover, that a reputation is blackened by hidden words and nods, according to Ecclesiasticus 10: If a serpent bite in silence, he is no better that backbiteth secretly. But it has the character of mortal sin of its genus; since, according to the Wise Man, Proverb. 22. A good name is better than great riches, just as it is a mortal sin to steal, and the thief is bound to restitution, so too is he who detracts from a good name. He warns, however, that not every word is mortal.

TO detraction belongs keeping silent, when there is a need to defend a neighbor unjustly reviled; for as in temporal necessities we are bound to succor him, so also in spiritual ones. Thus also one sins by gravely diminishing or perverting a neighbor's good, as though obtained for an evil end: of this it is said Eccles. 11. He that turneth good into evil lurketh, and in the chosen he will lay a stain. Thus to deny another's known good is gravely to detract. Likewise gladly to hear evil of someone, or to give occasion for detraction, or to dissemble when one can correct, is mortal. Hence the Apostle, Rom. 1. Detractors are hateful to God, says: Not only those who do them, but also those who consent. The Angelic Doctor adds, however, that if someone does not correct a detraction out of bashfulness or human respect, it is not mortal, unless it be a person upon whom the duty of correcting falls. He also says that to confirm another's evil report, and to amplify it to infamy, is mortal. Yet it makes a great difference whether this proceeds from Envy or rather from an indiscreet zeal for justice; for sometimes the evils of others are spoken out of indignation or levity of speech, which it would be harsh to judge mortal, as the Angelic Doctor says.

From Envy, St. Bonaventure says, Rancor also arises, which is a grave motion of the heart proceeding from an evil affection toward one's neighbor, and has the character of mortal sin if it proceeds from Envy; from rancor, moreover, Hatred is born — so the Angelic Doctor.