Gravity of the Sin of Envy

Sorrow at being surpassed by another on account of the relative loss of glory to self, with the wish that the other had not the good that makes him superior, is envy, as explained above. This sorrow is a sin. (a) Thus, it is condemned in scripture: “Let us not be made desirous of vainglory, envying one another” (Gal, v. 26); “The patriarchs through envy sold Joseph into Egypt” (Acts, vii. 9), “Charity envieth not” (I Cor., xiii. 4). (b) It is not reasonable to be grieved at the prosperity of others, since prosperity is something good and an object of joy rather than of sorrow.

From its nature envy is a mortal sin. (a) Thus, it is directly opposed to the principal acts of charity, which are love of the neighbor, desire of his good, and joy over his prosperity; and charity is the life of the soul (I John, iii. 14). Secondary acts of charity, such as kissing the sores of a leper, may be omitted without loss of love, but envy destroys love itself. (b) Envy is directly contrary to mercy; for, while mercy grieves at the evil of others, envy grieves at their good. The envious are not merciful, neither are the merciful envious.

Envy is a greater sin than the other kinds of sorrow at a neighbor’s good. (a) Thus, envy grieves over the neighbor’s good (even if he is worthy), and is greater or less in proportion to that good; (b) emulation grieves over one’s own deficiency, fear over the consequences of the other’s good, indignation over the prosperity of one who is unworthy.

Envy is not a mortal sin in the following cases: (a) if the object is not grave, as when one is envious about some trifle (such as good looks); (b) if the subject does not give sufficient reflection or full consent, as when infants are jealous of one another, or adults feel the stirrings of envy. Even holy men are not above the first movements or inclinations towards envy, and very many envious thoughts are not mortal, because not fully adverted to.

Degrees of Gravity in Sins of Envy.—(a) There are no different species of envy of the neighbor, for all acts of envy have the one essential trait that they are sorrow over the excellence of another, viewed, not absolutely in itself, but relatively as a lessening of one’s own excellence. We should distinguish, however, the envy which is a sin against God (viz., envy at another’s spiritual good, or sorrow at the diffusion of grace) from the envy which is a sin against the neighbor.

(b) There are different degrees of envy within the species, according to the greater or less excellence of the good which is envied. Thus, it is a greater sin to be envious about spiritual things (e.g., another’s influence for good) than about temporal things (e.g., another’s ability to get money); it is a greater sin to be envious about the wellbeing of the body than about dress, style, etc.

Envy is one of the capital vices, that is, it is an evil tree which from its very nature yields the evil fruits of other sins. The fruits of envy are progressive in evil.

(a) Thus, in the beginning of envy, one tries to diminish the glory of the person one envies, either secretly (sin of whispering) or openly (sin of detraction).

(b) In its progress, envy rejoices at the adversity of the neighbor, if its attempt to injure succeeds; or it sorrows over his continued prosperity, if its effort at blackening has failed. Rejoicing at a neighbor’s adversity is not different specifically from envy; but the affliction over the neighbor’s prosperity now spoken of is of the same species as the vice which sought to undermine the neighbor. Thus, if the envious person resorted in vain to detraction, his grief at the failure of his efforts is in guilt a sin of detraction.

(c) In its consummation, envy becomes hatred, as was said above on the causes of hate (see 1316).

Envy is not the first of the seven capital vices. (a) Thus, it is caused by pride, for one who inordinately desires his own excellence will easily grieve over what he regards as the lessening of that excellence by the excellence of another. (b) It is caused by vainglory, for one who inordinately longs for fame and honors, will easily be grieved over the fame and honors enjoyed by others.

In what way is envy preeminent among sins? (a) Envy is not the most enormous vice, for, as said above (see 1301), hatred of God is from its nature the worst of all sins. But there is one kind of envy—namely, envy of a brother’s spiritual good—which has a place among those gravest offenses called “sins against the Holy Ghost” (see 899).

(b) Envy is most like to the sin that brought all woe into the world, for “by the envy of the devil death entered the world” (Wis., ii. 24). It was sorrow at the gifts bestowed upon our first parents that moved the demon to tempt them, and accordingly his envy led to their fall and to the loss of original justice by the Whole race.

{ 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.