Envy

Nothing should be presumed: neither that our hearts are immune from envy nor that talking of faith is necessarily indicative of faithfulness. Sometimes, envy permeates the heart even if concealed in a mirage intended to convince others that we mean well: “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves” (Matthew 7,15). Unfortunately, neither clerics nor religious are immune. 

Envy is dangerous if ignored, more so when denied. A Spanish proverb affirms, “Envy bites but never eats, that is why it always insists”. Its insistence is a recipe for restlessness: the lack of peace within the heart, indicative of the Magister’s absence. 

It contradicts discipleship because ‘committed love’ (Agape) “is patient, love is kind: it does not envy, it does not boast, it is not proud”(1 Corinthians 13,4). It is, therefore, futile that we tolerate it, since “envy makes the bones rot” (Proverb 14,30). Thus, Moses did not rebuke Eldad and Medad for prophesising even as Joshua rightly noted that this might undermine his authority, but he rebuked them: “Are you jealous for my sake?”(Numbers 11, 26-29). 

It is not a coincidence that, to combat envy, we are called upon to strengthen our identity by focusing on the Magister: “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves” (Philippians 2,3). This advice accentuates the need for a mature self-understanding that is not neurotic in its practices. 

Undoubtedly, some use faith as a smoking screen to conceal narcissism or an envious spirit so that the tears shed are for themselves, rather than for the pain they cause. Authority is not immune: its misuse explicates a Majorem status concerned with consolidating personal comfort zones or downgrading others. 

Evangelically, authority highlights the ‘opportune time’ (Kairos) to enrich others by experiencing ‘self-emptying’ (Kenosis) exemplified by the Magister’s self-understanding: “I have not come down from heaven to do my will but to do the will of him who sent me” (John 6,38).

There are three words in Greek to denote power or authority. The first two, “energeia” and “dunamikos”, are easily recognised. Energy is associated with physical health, especially physical exercise, which is often associated with wellbeing. A dynamic element highlights the ability to convince others that your presence does make a difference, especially where politics are concerned: a charismatic leader resembles dynamite in his ability to ensure the common good or at least to create its illusion. 

When the gospels speak of Jesus as having great power beyond others, neither “energeia” nor “dunamikos” are used: instead, they employ ‘exousia’, best rendered by ‘vulnerability’, which has two faces that turn out to be two sides of the same coin: a baby in a manger somewhere in Bethlehem, now a corpse hanging on a cross. 

One can, therefore, understand the Magister’s rebuke to his disciples as they squabble amongst themselves as to who was the greatest on their way to Capernaum. No wonder he uses a child to make his point  (Mark 9,30-37)! To become childlike reflects a maturing self-understanding whereby the manger and the cross are its benchmark: the vulnerability of being Minorem, because envy is a mark of being Majorem. Unsurprisingly, “The envious man is gnawed by his own envy” (Invidus a propria roditur invidia).


Martin 


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