Читать книгу Summa Theologica, Part II-II (Secunda Secundae) онлайн

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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.