zeal may be good, whereas envy is always evil.

Reply Obj. 4: Nothing hinders a sin from being penal accidentally, as
stated above (I-II, Q. 87, A. 2) when we were treating of sins.
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THIRD ARTICLE [II-II, Q. 36, Art. 3]

Whether Envy Is a Mortal Sin?

Objection 1: It would seem that envy is not a mortal sin. For since
envy is a kind of sorrow, it is a passion of the sensitive appetite.
Now there is no mortal sin in the sensuality, but only in the reason,
as Augustine declares (De Trin. xii, 12) [*Cf. I-II, Q. 74, A. 4].
Therefore envy is not a mortal sin.

Obj. 2: Further, there cannot be mortal sin in infants. But envy can
be in them, for Augustine says (Confess. i): "I myself have seen and
known even a baby envious, it could not speak, yet it turned pale and
looked bitterly on its foster-brother." Therefore envy is not a
mortal sin.

Obj. 3: Further, every mortal sin is contrary to some virtue. But
envy is contrary, not to a virtue but to _nemesis_, which is a
passion, according to the Philosopher (Rhet. ii, 9). Therefore envy
is not a mortal sin.

_On the contrary,_ It is written (Job 5:2): "Envy slayeth the little
one." Now nothing slays spiritually, except mortal sin. Therefore
envy is a mortal sin.

_I answer that,_ Envy is a mortal sin, in respect of its genus. For
the genus of a sin is taken from its object; and envy according to
the aspect of its object is contrary to charity, whence the soul
derives its spiritual life, according to 1 John 3:14: "We know that
we have passed from death to life, because we love the brethren." Now
the object both of charity and of envy is our neighbor's good, but by
contrary movements, since charity rejoices in our neighbor's good,
while envy grieves over it, as stated above (A. 1). Therefore it is
evident that envy is a mortal sin in respect of its genus.

Nevertheless, as stated above (Q. 35, A. 4; I-II, Q. 72, A. 5, ad 1),
in every kind of mortal sin we find certain imperfect movements in
the sensuality, which are venial sins: such are the first movement of
concupiscence, in the genus of adultery, and the first movement of
anger, in the genus of murder, and so in the genus of envy we find
sometimes even in perfect men certain first movements, which are
venial sins.

Reply Obj. 1: The movement of envy in so far as it is a passion of
the sensuality, is an imperfect thing in the genus of human acts, the
principle of which is the reason, so th