rselves."

Reply Obj. 4: Recollection of past goods in so far as we have had
them, causes pleasure; in so far as we have lost them, causes sorrow;
and in so far as others have them, causes envy, because that, above
all, seems to belittle our reputation. Hence the Philosopher says
(Rhet. ii) that the old envy the young, and those who have spent much
in order to get something, envy those who have got it by spending
little, because they grieve that they have lost their goods, and that
others have acquired goods.
_______________________

SECOND ARTICLE [II-II, Q. 36, Art. 2]

Whether Envy Is a Sin?

Objection 1: It would seem that envy is not a sin. For Jerome says to
Laeta about the education of her daughter (Ep. cvii): "Let her have
companions, so that she may learn together with them, envy them, and
be nettled when they are praised." But no one should be advised to
commit a sin. Therefore envy is not a sin.

Objection 2: Further, "Envy is sorrow for another's good," as
Damascene says (De Fide Orth. ii, 14). But this is sometimes
praiseworthy: for it is written (Prov. 29:2): "When the wicked shall
bear rule, the people shall mourn." Therefore envy is not always a
sin.

Obj. 3: Further, envy denotes a kind of zeal. But there is a good
zeal, according to Ps. 68:10: "The zeal of Thy house hath eaten me
up." Therefore envy is not always a sin.

Obj. 4: Further, punishment is condivided with fault. But envy is a
kind of punishment: for Gregory says (Moral. v, 46): "When the foul
sore of envy corrupts the vanquished heart, the very exterior itself
shows how forcibly the mind is urged by madness. For paleness seizes
the complexion, the eyes are weighed down, the spirit is inflamed,
while the limbs are chilled, there is frenzy in the heart, there is
gnashing with the teeth." Therefore envy is not a sin.

_On the contrary,_ It is written (Gal. 5:26): "Let us not be made
desirous of vainglory, provoking one another, envying one another."

_I answer that,_ As stated above (A. 1), envy is sorrow for another's
good. Now this sorrow may come about in four ways. First, when a man
grieves for another's good, through fear that it may cause harm
either to himself, or to some other goods. This sorrow is not envy,
as stated above (A. 1), and may be void of sin. Hence Gregory says
(Moral. xxii, 11): "It very often happens that without charity being
lost, both the destruction of an enemy rejoices us, and again his
glory, without a