It is the green-eyed monster that mocks what it feeds upon. In Othello, Iago warns Othello of the green-eyed monster that we know as jealousy or envy. How appropriate that the deadly sin of envy should be given a monstrous or demonic personage! Envy is the resentment one feels for the success or good of another. It is not necessarily directed only at enemies but also at one’s family and friends, which leads to the German term schadenfreude (leave it to our German ancestors to have an extensive vocabulary for pain).

In the Gospel of Mark, 9:38-40, the apostles come across a man who is exorcising demons in Jesus’ name and they try to stop him. Jesus responds by telling them to let the man be, as anyone who is with Him cannot be against Him. We see time and again the envy of the religious leaders who persecute Jesus, seeking ways to trap Him in the process of showing mercy. Envy, as Shakespeare noted, mocks what it feeds on because it is incapable of rejoicing in the good of another.

Envy is pervasive in our society. We are taught to resent the success of others as if somehow it threatens our identity or morale. We are taught to resent the belongings of others as if they somehow came from our portion of the pie. We are taught to find excuses in our perpetual victimhood that can be laid at the feet of those who succeed. Some political movements, such as Marxism, rely on envy to stir resentment that destroys the social order. Envy leads us to demonize the successful, to seek their downfall, to denigrate their talents, and to destroy their reputations. It is much easier to tear someone down than it is to convert oneself to something greater.

Such a mentality can find itself in our churches. I worked in the business world for several years prior to going into the seminary; I have seen and climbed the corporate ladder. On those rungs, I did not see nearly the amount of professional jealousy that I have seen among those who work in the Church. Envy and ambition are constant companions. I have seen volunteers tear down and wish failure upon other volunteers because they were envious of their success. I have seen this in priests and have been guilty myself, from time to time, during my over 23 years of priestly ministry. Envy is as destructive within the Body of Christ as it is outside of it.

How do we combat such a demonic presence? Let us go back to the response of Christ in Mark 9: “No man who performs a miracle using my name can at the same time speak ill of me. Anyone who is not against us is with us.” The apostles should have rejoiced that the man in question was exorcising in Jesus’ name. They should have seen his success as Christ’s success. Hence, part of defeating the demonic influence is learning to share in the joy of those who have succeeded justly and to pray for the redemption of those who have succeeded under nefarious means. Either leads us closer to our Christian call. Cultivate joy at the good. Cultivate mercy through prayer for the bad.

Another way to combat envy is thanksgiving. Gratitude for what God has done, and continues to do, will do more to alleviate the grasp of the green-eyed monster than anything else. It is easy to be envious when one has a dearth of thanksgiving. When one is truly thankful, one has less time and inclination to be envious of what others have or who others are. This thankfulness leads to a generosity and a correct stewardship of what God has given us. Nothing so starves and chases away the green-eyed monster of envy quite the way a heart full of thankfulness does.

Finally, one must cultivate the virtue of humility. Humility seeks the truth about oneself, both good and bad, and restrains us from getting caught up in the tentacles of envy. A good example of this can be found in St. Paul’s first letter to the Corinthians. St. Paul is tempted to resent Peter and Apollos in their preaching in Corinth. Although none of these three men saw themselves as anything other than being of the team, the people of Corinth had allowed division based on who said what. In St. Paul’s response, a plea for unity in Christ, he does not defend himself as greater than Peter or Apollos, rather he humbles himself. He acknowledges that God uses each as He deems fit. Humility, because it is bound in truth, enables us to rejoice in the good of our brothers, to be thankful for what God does for us, and to have an attitude of mercy. (From “Let Freedom Ring[3]“)