Today’s Catechism sections begin the discussion on the Tenth Commandment. Supporting material comes from the “Summa Theologica”.

Article 10


You shall not covet ... anything that is your neighbor's....

You shall not desire your neighbor's house, his field, or his manservant, or his maidservant,, or his ox, or his ass, or anything that is your neighbor's.316

For where your treasure is, there will your heart be also.317

2534 The tenth commandment unfolds and completes the ninth, which is concerned with concupiscence of the flesh. It forbids coveting the goods of another, as the root of theft, robbery, and fraud, which the seventh commandment forbids. "Lust of the eyes" leads to the violence and injustice forbidden by the fifth commandment.318 Avarice, like fornication, originates in the idolatry prohibited by the first three prescriptions of the Law.319 The tenth commandment concerns the intentions of the heart; with the ninth, it summarizes all the precepts of the Law.

I. The Disorder of Covetous Desires

2535 The sensitive appetite leads us to desire pleasant things we do not have, e.g., the desire to eat when we are hungry or to warm ourselves when we are cold. These desires are good in themselves; but often they exceed the limits of reason and drive us to covet unjustly what is not ours and belongs to another or is owed to him.

2536 The tenth commandment forbids greed and the desire to amass earthly goods without limit. It forbids avarice arising from a passion for riches and their attendant power. It also forbids the desire to commit injustice by harming our neighbor in his temporal goods:

When the Law says, "You shall not covet," these words mean that we should banish our desires for whatever does not belong to us. Our thirst for another's goods is immense, infinite, never quenched. Thus it is written: "He who loves money never has money enough."320

2537 It is not a violation of this commandment to desire to obtain things that belong to one's neighbor, provided this is done by just means. Traditional catechesis realistically mentions "those who have a harder struggle against their criminal desires" and so who "must be urged the more to keep this commandment":

. . . merchants who desire scarcity and rising prices, who cannot bear not to be the only ones buying and selling so that they themselves can sell more dearly and buy more cheaply; those who hope that their peers will be impoverished, in order to realize a profit either by selling to them or buying from them . . . physicians who wish disease to spread; lawyers who are eager for many important cases and trials.321

2538 The tenth commandment requires that envy be banished from the human heart. When the prophet Nathan wanted to spur King David to repentance, he told him the story about the poor man who had only one ewe lamb that he treated like his own daughter and the rich man who, despite the great number of his flocks, envied the poor man and ended by stealing his lamb.322 Envy can lead to the worst crimes.323 "Through the devil's envy death entered the world":324

We fight one another, and envy arms us against one another.... If everyone strives to unsettle the Body of Christ, where shall we end up? We are engaged in making Christ's Body a corpse.... We declare ourselves members of one and the same organism, yet we devour one another like beasts.325

2539 Envy is a capital sin. It refers to the sadness at the sight of another's goods and the immoderate desire to acquire them for oneself, even unjustly. When it wishes grave harm to a neighbor it is a mortal sin:

St. Augustine saw envy as "the diabolical sin."326 "From envy are born hatred, detraction, calumny, joy caused by the misfortune of a neighbor, and displeasure caused by his prosperity."327

2540 Envy represents a form of sadness and therefore a refusal of charity; the baptized person should struggle against it by exercising good will. Envy often comes from pride; the baptized person should train himself to live in humility:

Would you like to see God glorified by you? Then rejoice in your brother's progress and you will immediately give glory to God. Because his servant could conquer envy by rejoicing in the merits of others, God will be praised.328


2551 "Where your treasure is, there will your heart be also" (⇒ Mt 6:21).

2552 The tenth commandment forbids avarice arising from a passion for riches and their attendant power.

2553 Envy is sadness at the sight of another's goods and the immoderate desire to have them for oneself. It is a capital sin.

2554 The baptized person combats envy through good-will, humility, and abandonment to the providence of God.

In the “Summa Theologica”, (Secunda Secundæ Partis, 36, 2), St. Thomas Aquinas discusses the sin of envy.

Article 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 (Proverbs 29:2): "When the wicked shall bear rule, the people shall mourn." Therefore envy is not always a sin.

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

Objection 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 (Galatians 5:26): "Let us not be made desirous of vainglory, provoking one another, envying one another."

I answer that, As stated above (Article 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 (Article 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 any sin of envy, saddens us, since, when he falls, we believe that some are deservedly set up, and when he prospers, we dread lest many suffer unjustly."

Secondly, we may grieve over another's good, not because he has it, but because the good which he has, we have not: and this, properly speaking, is zeal, as the Philosopher says (Rhet. ii, 9). And if this zeal be about virtuous goods, it is praiseworthy, according to 1 Corinthians 14:1: "Be zealous for spiritual gifts": while, if it be about temporal goods, it may be either sinful or sinless. Thirdly, one may grieve over another's good, because he who happens to have that good is unworthy of it. Such sorrow as this cannot be occasioned by virtuous goods, which make a man righteous, but, as the Philosopher states, is about riches, and those things which can accrue to the worthy and the unworthy; and he calls this sorrow nemesis [The nearest equivalent is "indignation." The use of the word "nemesis" to signify "revenge" does not represent the original Greek.], saying that it belongs to good morals. But he says this because he considered temporal goods in themselves, in so far as they may seem great to those who look not to eternal goods: whereas, according to the teaching of faith, temporal goods that accrue to those who are unworthy, are so disposed according to God's just ordinance, either for the correction of those men, or for their condemnation, and such goods are as nothing in comparison with the goods to come, which are prepared for good men. Wherefore sorrow of this kind is forbidden in Holy Writ, according to Psalm 36:1: "Be not emulous of evil doers, nor envy them that work iniquity," and elsewhere (Psalm 72:2-3): "My steps had well nigh slipped, for I was envious of the wicked, when I saw the prosperity of sinners [Douay: 'because I had a zeal on occasion of the wicked, seeing the prosperity of sinners']." Fourthly, we grieve over a man's good, in so far as his good surpasses ours; this is envy properly speaking, and is always sinful, as also the Philosopher states (Rhet. ii, 10), because to do so is to grieve over what should make us rejoice, viz. over our neighbor's good.

Reply to Objection 1. Envy there denotes the zeal with which we ought to strive to progress with those who are better than we are.

Reply to Objection 2. This argument considers sorrow for another's good in the first sense given above.

Reply to Objection 3. Envy differs from zeal, as stated above. Hence a certain zeal may be good, whereas envy is always evil.

Reply to Objection 4. Nothing hinders a sin from being penal accidentally, as stated above (I-II, 87, 2) when we were treating of sins.


316 ⇒ EX 20:17; ⇒ Deut 5:21.
317 ⇒ Mt 6:21.
318 Cf. 1 ⇒ Jn 2:16; ⇒ Mic 2:2.
319 Cf. ⇒ Wis 14:12.
320 Roman Catechism, III, 37; cf. ⇒ Sir 5:8.
321 Roman Catechism, III, 37.
322 Cf. ⇒ 2 Sam 12:14.
323 Cf. ⇒ Gen 4:3-7; ⇒ 1 Kings 21:1-29.
324 ⇒ Wis 2:24.
325 St. John Chrysostom, Hom. in 2 Cor. 27, 3-4 PG 61, 588.
326 Cf. St. Augustine, De catechizandis rudibus 4, 8 PL 40, 315-316.
327 St. Gregory the Great Moralia in Job 31, 45: PL 76, 621.
328 St. John Chrysostom, Hom. in Rom. 71, 5: PG 60, 448.