Palladium theologicum, Tomus quintus: De virtutibus

Envy is thus opposed to Charity, that as for the latter all things, even evils, cooperate unto good, so for the former all things, even goods, cooperate for evil; and as Charity covers the multitude of sins, so Envy covers all the goods of the neighbor, that they may not be seen; whence the envious one is said to be from non-seeing, as the Seraphic Doctor has, where below.

On Envy the Fathers have written many splendid things: Cyprian, serm. de Invid., Basil homil. 11. et 21., Chrysostom homil. 44. et 45., Cassian collat. 18., Prosper lib. 3. de vita contemplativa, cap. 9., and others as gathered by St. Bonaventure, Lib. 2. Pharetrae, cap. 8., where, drawing on St. Gregory (Lib. 2. moral. cap. 20. Lib. 3. cap. 17.), he lists the daughters of Envy, which are Hatred, Whispering, Detraction, Anger; and others, from other Fathers, chiefly St. Augustine (de disciplina Christiana, cap. 1.) and Jerome (epist. 99.), where they call it a diabolical vice.

Envy is defined by all as: Sadness over the neighbor's good, judged as an evil of one's own, insofar as by comparison it diminishes the excellence of one's own good. So the Socratic Doctor (opusc. explic. Terminorum Theologiae; et p. p. censil. sect. 19.). Hence Aristotle (Lib. 2. Rhet. cap. 9.) says the cause of Envy is equality, or similarity, and proximity. And the Saints have similar things: Augustine in Psalm. 104., as gathered by St. Bonaventure loc. adducto, Damascene Lib. 2. cap. 24. St. Augustine also, Lib. 11. de Genes. ad litt. cap. 14., describes Envy, saying: Since each loves his own excellence, he envies equals, that they be made equal to him; inferiors, lest they be made equal to him; superiors, because they are not made equal to him; etc. The same is taught by the Angelic Doctor (p. p. censil. sect. 19.). Hence also Lucan sang:

— Emulous virtue gave the spur, and now each can no longer bear that Caesar be before him, or Pompey his equal. —

Therefore not only the surpassing good of one's neighbor begets Envy, but anything even equal, insofar as it is apprehended as diminishing our excellence or impeding our surpassing others. In this sense St. Gregory is to be understood, Lib. 5. moral. cap. 33. We cannot envy except those whom we think better than ourselves in some respect; for he does not call them better simply, but insofar as they diminish our excellence, as Tancretus noted (diff. 2. quaest. 6. dub. 1.), Valencia (disp. 3. quaest. 14. puncto 1.). Hence St. Augustine (Lib. 11. in Genes. cap. 15.), as cited by St. Bonaventure loco cit., says the differences of envy are three: namely, envying superiors, because one is not their equal; equals, because they prosper for the better; inferiors, lest they be made equal to oneself. But one must note that Envy agrees with the other three affections in the character of sadness, but differs by the other parts of the definition, as the Angelic Doctor indicates (p. p. Censil. sect. 19. et in speculo animae, cap. 1.).

For first, there is a certain effect of fear, which is sadness over another's good insofar as it is feared to bring ruin upon us; and this is not a sin, as is clear from Aristotle loco cit. and St. Thomas (hic art. 1. et 2.) and St. Bonaventure in speculo animae. The envious man, however, is not saddened over another's good under this aspect, but as in fact judged to surpass him in his own excellence.

The second effect, similar to Envy, is when one is saddened not over another's good, so as to envy it, but over his own deficiency, insofar as he himself does not have that good; and this is not a sin, as St. Bonaventure says. This affection is called zeal and emulation, as the Philosopher teaches (Lib. 2. Rhet. cap. 11. and St. Thomas art. 1.). But Envy is saddened over another's good insofar as it diminishes one's own excellence. Hence 1 John cap. 3. says, For this reason Cain slew his brother, because his brother's works were just. Here the Angelic Doctor notes that Envy is sometimes called by the name of anger, Genes. 4. Why are you angry? where the Gloss reads: you are tormented by envy; sometimes by the name of hatred: His brothers hated him, Genes. 37.; sometimes by the name of emulation, 1 Kings 1. Her rival afflicted her. To this belongs what Nyssenus says, Lib. de vita Moysi: The envious man grieves at the happiness of others, and rejoices in their calamities. And Chrysostom, homil. 44. ad pop. Why do you grieve, O man, at your neighbor's goods? We ought to grieve at the evils we suffer, not at the goods by which we seem to be held in esteem by others. Therefore this sin is without any pardon. And Isidore, Lib. 3. sent. cap. 25. There is no virtue that has not for its contrary the evil of Envy; only misery is without envy.

The third affection, similar to Envy, is sadness over another's good insofar as we judge him unworthy of that good; and this affection is called Nemesis, or Indignation. So Aristotle loco cit. cap. 9.; and St. Bonaventure asserts that this affection, with regard to temporal goods, which more often bring ruin, is not a sin (in speculo animae, supra citato.). See him also, Lib. primo de profectu Religiosi, cap. 13. Hence St. Gregory (in Pastorali, part. 3. cap. 1. admon. 23.) says: It often happens that, without losing Charity, we are gladdened by the ruin of an enemy, and again saddened by his glory without the guilt of envy: since we believe in our mind that some are thereby well raised up; and as he advances, we fear that very many are unjustly oppressed. So reports St. Bonaventure, Lib. 3. Pharetrae, cap. 21.

From what has been said it follows that Envy does not exist among those who are not equals or similar in some state, as Aristotle teaches (cap. 10.); for among these only the excellence of one obscures the excellence of the other. Hence he infers that neither the dead, nor those most remote at the pillars of Hercules, are envied; but envy, he says, exists among neighbors and rivals, and among those who desire and strive for the same things, whence the saying: The potter envies the potter, and the smith the smith.

Hence you infer that those prone to envy are the faint-hearted, since to them all things seem great, as St. Gregory noted above; to this Job 5: Envy slays the small one. On the contrary, the magnanimous are free from envy, as Silius Italicus says. See Valencia.

From all these things the Angelic Doctor concludes in the place cited in the Summa that Envy is opposed to piety, which arises from Charity.

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.