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 is sad because his enemy has obtained the means of doing him harm, there is no sin in such a disposition. Envy comes in where an equal, or one who is not much more than an equal, rises in position, power, or influence, and his rise is regarded with ill will because it seems to lower one's self.

The ambitious are usually also envious, inasmuch as they see others enjoying what they wish to have for themselves. The mean-spirited, too, are commonly envious, since they look upon trivialities as matters of great importance, and the promotion of others, especially of the young, as a lowering of themselves.

Spiritual sloth is a sluggishness of the soul in the exercise of virtue. If the reason for the sluggishness is the labour and difficulty which accompany the practice of virtue, sloth will be a mortal sin whenever on account of it a grave precept is violated; otherwise it will be a venial sin. If sloth makes the friendship of God tedious and irksome because of the trouble it takes to preserve it, it is a mortal sin, inasmuch as it is directly against our obligation of loving God with our whole heart.

1. Gluttony is the inordinate indulgence in food or drink. The use of food and drink should be regulated by temperance according to right reason. As a standard right reason will be guided by the necessities of bodily health and strength, interpreted in a wide sense, and the uses of the society in which one lives. Inordinateness will come in if through appetite we anticipate the proper time for taking refreshment, or demand too exquisite dishes, or indulge in excess, or devour our food voraciously, or require too great care in the preparation of food, paying a chef as much as all the other servants put together.

2. Gluttony is of itself a venial sin, but it becomes mortal if it leads to violating precepts, such as those of fasting and abstinence, which bind under grave sin, or if it seriously injures health, or if it makes a man unfit to pursue his ordinary avoca-