Cultures soaked in envy invite stagnation, resentment, and conflict. Those that promote gratitude, self-examination, and excellence have a much better chance at enjoying peace and prosperity. Which road are we on now?
Political rhetoric surrounding wealth and inequality increasingly reveals an emotive posture rather than an economic argument, since public discourse now treats success as a moral provocation and prosperity as a form of quiet aggression. Consequently, policy proposals arrive wrapped in moral language that frames redistribution as justice and resentment as compassion. This cultural shift aligns closely with what Thomas Aquinas identified as envy, which he defined as tristitia de bono alterius, “sorrow at another’s good” (Summa Theologiae II–II, q.36, a.1). Therefore, modern class warfare appears less innovative than advertised, since its animating force reflects an ancient vice given institutional form.
Aquinas treated envy as a uniquely corrosive disposition because it warps moral perception rather than merely restraining action. Anger reacts to perceived injury, while greed seeks possession, yet envy resents excellence itself. Therefore, the envious person experiences another’s flourishing as a personal diminishment, even when no harm occurs. Aquinas further observed that envy generates secondary vices such as detraction, joy at another’s misfortune, and hatred (ST II–II, q.36, a.4). Consequently, once envy enters the bloodstream of social policy, it multiplies dysfunction rather than correcting injustice.
This diagnosis finds early narrative expression in the Cain and Abel account. Genesis describes Cain’s offering as receiving divine disregard, whereas Abel’s receives favor, after which Cain’s countenance falls (Gen. 4:5). The Lord’s response targets Cain’s interior state rather than the external disparity: “Sin is couching at the door; its desire is for you, yet you must rule over it” (Gen. 4:7). Therefore, Scripture locates the crisis within the soul before it manifests in violence. Cain’s resentment seeks resolution through elimination of the other rather than transformation of the self, thereby establishing a pattern that repeats throughout history whenever grievance replaces virtue as a social engine.
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I'm temped to show my generation and say... duh. But, these days some things that should not have been forgotten have been lost.
When I listen to people I know who are in favor of redistributing wealth (their words) it is blatantly obvious to me it is dripping with envy as well as greed.
As @Undisciplined mentioned. This is an underated topic.
I'm reminded of the temptation to repeat, "it must be nice". This is a phrase I have heard so much in my life from people around me. People that have never known wealth and also have a poverty mindset. The later is much worse than material shortage. That can be more easily overcome.
This whole topic area deserves more attention. One issue though is that it does little good unless one is looking at one's self and trying to weed out envy. It tries to creep into each of us. It's a poisen. Once you get hooked on it one finds it hard to find joy and peace.
Philippians 4:11
One of my dad's wise sayings was, "Son, you don't have to rich to be greedy. Some of the greediest people I have ever met were poor."
And my dad would know. He was from the poorest family in an Oklahoma back water of poor people.
This is such an underrated topic
Indeed. I am trying to reorient my academic focus to two topics: bitcoin, and theological perspectives on economics.
I've been thinking recently about the entire Christ view of money (easier for camel to pass thru eye of camel rather than rich man to enter heaven, etc).
There is lots there to unpack, but to summarize - its not about condemnation of wealth per se, its actually reads much different if you think about it from a compassionate framework....he feels pity and sorrow for the rich-man because that rich man has become trapped by his wealth. He trusts in his money to provide him security, thus it blunts his trust in God.
Yeah, there is definitely quite a bit to unpack. But you laid out one of the key principles: trust in God, not money, because money is fleeting and temporary while God is eternal.
A few other key points that are important to emphasize, I think:
Great points.
I had a epiphany recently on the sermon on the mount opening: Blessed are the poor in spirit
It's basically affirming every thing in your list....which is blessed are those who don't trust in money and who can live as if they have nothing. Blessed are those who can live without the trappings of wealth...
Neither is slavery! (which I'm not suggesting is ok). Which is interesting because after all taxation is really just another form of slavery.
Interesting point re: taxation and slavery. Although slavery is not explicitly condemned, neither is it condoned, and there are many admonitions regarding the just treatment of slaves and such, so theologians argue that the principles of the Bible eventually lead to the abolition of slavery. I wonder if that case can be made with regard to taxation.
We’ll have to end taxation first
Someone’s probably done this, but I’ve never seen it, what happens if you put envy into a utility function in a similar way that altruism is sometimes incorporated?
Not sure about envy specifically, but I had a prof in grad school, her name was Rachel Kranton, and she was a theorist specializing in offbeat utility functions, such as utility functions that depend on your own perceptions of what you are "supposed" to have, which sounds a little like envy.
Definitely would love to dive into that stuff more now.
Oh wow.
We are definitely on the envy road
See this all the time. People who hate Saylor when he did nothing to you
It seems to me that cultures without strong moral foundations are going to be more susceptible to the politics of envy, especially when inequality worsens (because there is no moral foundation to tell them envy is wrong)