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== History ==
=== Greco-Roman antecedents ===
Roman writers such as [[Horace]] extolled virtues, and they listed and warned against vices. His first epistles say that "to flee vice is the beginning of virtue and to have got rid of folly is the beginning of wisdom."<ref>{{Cite book |title=The Seven Deadly Sins: Their origin in the spiritual teaching of Evagrius the Hermit |url=https://books.google.com/books?id=O3WpAwAAQBAJ |publisher=SPCK |date=23 April 2013|isbn=9780281062997 |first=Angela |last=Tilby}}</ref>
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* {{lang|la|Praepropere}} – eating too soon
* {{lang|la|Ardenter}} – eating too eagerly
=== Greed ===
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Sloth includes ceasing to utilize the seven gifts of grace given by the [[Holy Spirit (Christianity)|Holy Spirit]] ([[Wisdom]], [[Understanding]], [[Counsel]], [[Knowledge]], [[Piety]], [[Courage|Fortitude]], and [[Fear of the Lord]]); such disregard may lead to the slowing of spiritual progress towards eternal life, the neglect of manifold duties of [[Charity (practice)|charity]] towards the [[neighbourhood|neighbor]], and animosity towards those who love God.<ref name=":32"/>
Unlike the other seven deadly sins, which are sins of committing immorality, sloth is a sin of omitting responsibilities. It may arise from any of the other capital vices; for example, a son may omit his duty to his father through anger. The state and habit of sloth is a mortal sin, while the habit of the soul tending towards the last mortal state of sloth is not mortal in and of itself except under certain circumstances.<ref name=":32"/>
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Sloth subverts the livelihood of the body, taking no care for its day-to-day provisions, and slows down the mind, halting its attention to matters of great importance. Sloth hinders the man in his righteous undertakings and thus becomes a terrible source of human's undoing.<ref name=":4"/>
=== Wrath ===
{{Main|Wrath}}
[[File:Jacques_de_l'Ange_-_A_young_Man_with_a_Sword_restrained_by_a_young_Woman,_'Anger'.jpg|thumb|''Wrath'', by [[Jacques de l'Ange]]]]
Wrath ({{lang|la|ira|links=no}}) can be defined as uncontrolled feelings of [[anger]], [[rage (emotion)|rage]], and even [[hatred]]. Wrath often reveals itself in the wish to seek vengeance.<ref name=":1">{{Cite book|title=The Seven deadly Sins: A companion|last=Landau|first=Ronnie|isbn=978-1-4457-3227-5|date=30 October 2010}}</ref>
According to the [[Catechism of the Catholic Church|''Catechism of the Catholic Church'']], the neutral act of anger becomes the sin of wrath when it is directed against an innocent person, when it is unduly strong or long-lasting, or when it desires excessive punishment. "If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin." (CCC 2302) Hatred is the sin of desiring that someone else may suffer misfortune or evil and is a mortal sin when one desires grave harm (CCC 2302–03).
People feel angry when they sense that they or someone they care about has been offended, when they are certain about the nature and cause of the angering event, when they are certain someone else is responsible, and when they feel that they can still influence the situation or [[Coping (psychology)|cope]] with it.<ref name="Anger pg 290">International Handbook of Anger. p. 290</ref>
In her introduction to Purgatory, [[Dorothy L. Sayers]] describes wrath as "love of [[justice]] perverted to revenge and [[Spite (sentiment)|spite]]".<ref name=":1"/> In accordance with [[Henry Edward Manning|Henry Edward]], angry people are "slaves to themselves".<ref name=":32"/>
=== Envy ===
{{Main|Envy}}Envy ({{lang|la|invidia|links=no}}) is characterized by an insatiable desire like greed and lust. It can be described as a sad or resentful covetousness towards the traits or possessions of someone else. It comes from [[Vanity|vainglory]]<ref name="books.google.com">{{Cite book |url=https://books.google.com/books?id=A7Cf9Bt1DWsC |title=Summa Theologica, Volume 3 (Part II, Second Section) |last=Aquinas |first=Thomas |author-link=St Thomas Aquinas |date=1 January 2013 |publisher=Cosimo, Inc. |isbn=9781602065581 |language=en}}</ref> and severs a man from his neighbor.<ref name=":32"/>▼
▲Envy ({{lang|la|invidia|links=no}}) is characterized by an insatiable desire like greed and lust. It can be described as a sad or resentful covetousness towards the traits or possessions of someone else. It comes from [[Vanity|vainglory]]<ref name="books.google.com">{{Cite book |url=https://books.google.com/books?id=A7Cf9Bt1DWsC |title=Summa Theologica, Volume 3 (Part II, Second Section) |last=Aquinas |first=Thomas |author-link=St Thomas Aquinas |date=1 January 2013 |publisher=Cosimo, Inc. |isbn=9781602065581 |language=en}}</ref> and severs a man from his neighbor.<ref name=":32"/>
Malicious envy is similar to jealousy in that they both feel discontent towards someone's traits, status, abilities, or rewards. A difference is that the envious also desire the entity and covet it. Envy can be directly related to the [[Ten Commandments]], specifically, "Neither shall you covet ... anything that belongs to your neighbour"—a statement that may also be related to [[greed]]. Dante defined envy as "a desire to deprive other men of theirs". In Dante's Purgatory, the punishment for the envious is to have their eyes sewn shut with wire because they gained sinful pleasure from seeing others brought low. According to St. Thomas Aquinas, the struggle aroused by envy has three stages: during the first stage, the envious person attempts to lower another's reputation; in the middle stage, the envious person receives either "joy at another's misfortune" (if he succeeds in defaming the other person) or "grief at another's prosperity" (if he fails); and the third stage is hatred because "sorrow causes hatred".<ref>{{cite web |url=http://www.sacred-texts.com/chr/aquinas/summa/sum291.htm |title=Summa Theologica: Treatise on The Theological Virtues (QQ[1] – 46): Question. 36 – Of Envy (four articles) |publisher=Sacred-texts.com |access-date=2 January 2010}}</ref>
[[Bertrand Russell]] said that envy was one of the most potent causes of unhappiness, bringing sorrow to committers of envy, while giving them the urge to inflict pain upon others.<ref>{{cite book |title=The Conquest of Happiness |url=https://archive.org/details/conquestofhappin0000russ |url-access=registration |last=Russell |first=Bertrand |author-link=Bertrand Russel |publisher=[[Horace Liveright|H. Liverwright]] |year=1930 |location=[[New York City|New York]] |page=86}}</ref>
▲[[Bertrand Russell]] said that envy was one of the most potent causes of unhappiness,<ref>{{cite book |title=The Conquest of Happiness |url=https://archive.org/details/conquestofhappin0000russ |url-access=registration |last=Russell |first=Bertrand |author-link=Bertrand Russel |publisher=[[Horace Liveright|H. Liverwright]] |year=1930 |location=[[New York City|New York]] |page=86}}</ref> bringing sorrow to committers of envy, while giving them the urge to inflict pain upon others.
According to the most widely accepted views, only pride weighs down the soul more than envy among the capital sins. Like pride, envy has been associated directly with the devil, for Wisdom 2:24 states: "the envy of the devil brought death to the world".<ref name="books.google.com"/>
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[[Pride]] ({{lang|la|superbia|links=no}}), also known as ''[[hubris]]'' (from [[Ancient Greek]] {{wikt-lang|grc|ὕβρις}}) or ''futility''. It is considered the original and worst of the seven deadly sins on almost every list, the most demonic.<ref name="Climacus 62–63">{{Cite book |last=Climacus |first=John |author-link=John Cliamcus |title=The Ladder of Divine Ascent, Translation by Colm Luibheid and Norman Russell |pages=62–63}}</ref> It is also thought to be the source of the other capital sins. Pride is the opposite of [[humility]].<ref>{{Cite web |title=Humility vs Pride And Why The Difference Should Matter To You {{!}} Jeremie Kubicek |url=https://jeremiekubicek.com/humility-vs-pride/ |access-date=2 March 2018 |website=jeremiekubicek.com |language=en-US}}</ref><ref>{{Cite book |last=Acquaviva |first=Gary J. |url=https://books.google.com/books?id=qAtNAPteVk0C&q=Pride+is+generally+associated+with+an+absence+of+humility&pg=PA31 |title=Values, Violence and Our Future |date=2000 |publisher=Rodopi |isbn=9042005599 |language=en}}</ref>
Pride has been labeled the father of all sins and has been deemed the devil's most essential trait. [[C.S. Lewis]] writes in ''[[Mere Christianity]]'' that pride is the "anti-God" state, the position in which the ego and the self are directly opposed to God: "Unchastity, anger, greed, drunkenness and all that, are mere fleabites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind."<ref>Mere Christianity, C.S. Lewis, {{ISBN|978-0-06-065292-0}}</ref> Pride is understood to sever the spirit from God, as well as His life-and-grace-giving Presence.<ref name=":32"/>
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One can be prideful for different reasons. Author [[Ichabod Spencer]] states that "spiritual pride is the worst kind of pride, if not worst snare of the devil. The heart is particularly deceitful on this one thing."<ref name=":3">{{Cite book|title=Dictionary of Burning Words of Brilliant Writers|year=1895|pages=485}}</ref> [[Jonathan Edwards (theologian)|Jonathan Edwards]] said: "remember that pride is the worst viper that is in the heart, the greatest disturber of the soul's peace and sweet communion with Christ; it was the first sin that ever was and lies lowest in the foundation of Satan's whole building and is the most difficultly rooted out and is the most hidden, secret and deceitful of all lusts and often creeps in, insensibly, into the midst of religion and sometimes under the disguise of humility."<ref>{{Cite book |title=To Deborah Hatheway, Letters and Personal Writings (Works of Jonathan Edwards Online Vol. 16) |last=Claghorn |first=George}}</ref>
The modern use of pride may be summed up in the [[Book of Proverbs|biblical proverb]], "Pride goeth before destruction, a haughty spirit before a fall" (abbreviated "Pride goes before a fall", [[Book of Proverbs|Proverbs]] 16:18). The "pride that blinds" causes foolish actions against common sense.<ref name=":6">{{cite journal |url=https://www.academia.edu/6081830 |title=The 1920 Farrow's Bank Failure: A Case of Managerial Hubris |journal=[[Journal of Management History]] |volume=20 |issue=2|pages=164–178 |publisher=[[Durham University]] |access-date=1 October 2014 |last1=Hollow |first1=Matthew |doi=10.1108/JMH-11-2012-0071 |year=2014}}</ref> In political analysis, "hubris" is often used to describe how leaders with great power over many years become more and more irrationally self-confident and contemptuous of advice, leading them to act impulsively.<ref name=":6" />
▲The modern use of pride may be summed up in the [[Book of Proverbs|biblical proverb]], "Pride goeth before destruction, a haughty spirit before a fall" (abbreviated "Pride goes before a fall", [[Book of Proverbs|Proverbs]] 16:18). The "pride that blinds" causes foolish actions against common sense.<ref name=":6">{{cite journal |url=https://www.academia.edu/6081830 |title=The 1920 Farrow's Bank Failure: A Case of Managerial Hubris |journal=[[Journal of Management History]] |volume=20 |issue=2|pages=164–178 |publisher=[[Durham University]] |access-date=1 October 2014 |last1=Hollow |first1=Matthew |doi=10.1108/JMH-11-2012-0071 |year=2014}}</ref> In political analysis, "hubris" is often used to describe how leaders with great power over many years become more and more irrationally self-confident and contemptuous of advice, leading them to act impulsively.<ref name=":6" /> [[Ian Kershaw]]'s biography of [[Adolf Hitler]] titles its first volume ''Hubris''<ref>{{Cite book |last=Kershaw |first=Ian |url=https://archive.org/details/hitlerhubris00kers |title=Hitler 1889–1936: Hubris |publisher=[[W. W. Norton & Company]] |year=1998 |isbn=978-0-393-04671-7 |location=New York |oclc=50149322 |author-link=Ian Kershaw}}</ref> describing Hitler's early life and rise to power; while the second volume ''Nemesis''<ref>{{cite book |last=Kershaw |first=Ian |url=https://archive.org/details/hitler193645neme00kers |title=Hitler 1936–1945: Nemesis |publisher=[[W. W. Norton & Company]] |year=2000 |isbn=978-0-393-04994-7 |location=New York |oclc=45234118}}</ref> analyzes Hitler's command in the [[Second World War]] leading to his defeat and suicide. The term has recently been used by Peter Beinart (2010) and David Owen (2012).
== Historical sins ==
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Vainglory (Latin, {{lang|la|vanagloria}}) is unjustified boasting. Pope Gregory viewed it as a form of pride, so he folded ''vainglory'' into pride for his listing of sins.<ref name=":7"/> According to Aquinas, it is the progenitor of [[Envy-freeness|envy]].<ref name="books.google.com"/>
The Latin term {{lang|la|gloria}} roughly means ''boasting'', although its English cognate ''glory'' has come to have an exclusively positive meaning. Historically, the term ''vain'' roughly meant ''futile'' (a meaning retained in the modern expression "in vain"), but had come to have the strong [[Narcissism|narcissistic]] undertones by the fourteenth century which it still retains today.<ref>''Oxford English dictionary''</ref>
{{Clear}}
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|{{lang|la|Humilitas}}
|{{lang|it|Umiltà}}
|}
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According to a 2009 study by the Jesuit scholar [[Roberto Busa|Fr. Roberto Busa]], the most common deadly sin confessed by men is lust and the most common deadly sin confessed by women is pride.<ref>{{cite news |url=http://news.bbc.co.uk/2/hi/7897034.stm |title=Two sexes 'sin in different ways' |work=[[BBC News]] |date=18 February 2009 |access-date=24 July 2010}}</ref> It was unclear whether these differences were due to the actual number of transgressions committed by each sex or whether differing views on what "counts" or should be confessed caused the observed pattern.<ref>{{cite web |author=Morning Edition |url=https://www.npr.org/templates/story/story.php?storyId=100906920 |title=True Confessions: Men And Women Sin Differently |publisher=[[NPR]] |date=20 February 2009 |access-date=24 July 2010}}</ref>
== See also ==
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Catholic philosophy |
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The seven deadly sins, also known as the capital vices or cardinal sins, is a grouping and classification of vices within Christian teachings.[1] Although they are not directly mentioned in the Bible, there are parallels with the seven things God is said to dislike in the Book of Proverbs. Behaviours or habits are classified under this category if they directly give rise to other immoralities.[2] According to the standard list, they are pride, greed, wrath, envy, lust, gluttony and sloth,[2] which are contrary to the seven capital virtues. These sins are often thought to be abuses or excessive versions of one's natural faculties or passions (for example, gluttony abuses one's desire to eat).
This classification originated with the Desert Fathers, especially Evagrius Ponticus.[3] Evagrius' pupil John Cassian with his book The Institutes brought the classification to Europe,[4] where it became fundamental to Catholic confessional practices as documented in penitential manuals, sermons such as "The Parson's Tale" from Chaucer's Canterbury Tales and artworks such as Dante's Purgatory where the penitents of Mount Purgatory are grouped and penanced according to their worst sin. Church teaching especially focused on pride, which was thought to be the root of all sin since it turns the soul away from God; and also on greed or covetousness. Both of these were to undercut other sins.
The seven deadly sins are discussed in treatises and depicted in paintings and sculpture decorations on Catholic churches as well as older textbooks.[1] The seven deadly sins, along with the sins against the Holy Ghost and the sins that cry to Heaven for vengeance, are taught especially in Western Christian traditions as things to be deplored.[5]
History
Greco-Roman antecedents
Roman writers such as Horace extolled virtues, and they listed and warned against vices. His first epistles say that "to flee vice is the beginning of virtue and to have got rid of folly is the beginning of wisdom."[6]
Origin of the currently recognized seven deadly sins
The modern concept of the seven deadly sins is linked to the monastic tradition of early Christian Egypt, which was itself influenced by the neoplatonist teachings of the school of Alexandria.
In the platonic tradition, the human being is composed of three components: the body, the soul, and the mind. Each component has its own primary function: appetite or desire (epithymia), feeling (thymos), and mind (nous). For each of these functions, the Egyptian monks identified three "thoughts" or logismoi that lead to disorders.
These "evil thoughts" can be categorized as follows:[7]
- physical (thoughts produced by the nutritive, sexual, and acquisitive appetites)
- emotional (thoughts produced by depressive, irascible, or dismissive moods)
- mental (thoughts produced by jealous/envious, boastful, or hubristic states of mind)
The fourth-century monk Evagrius Ponticus reduced the nine logismoi to eight, as follows:[8][3]
- Γαστριμαργία (gastrimargia) gluttony
- Πορνεία (porneia) prostitution, fornication
- Φιλαργυρία (philargyria) avarice (greed)
- Λύπη (lypē) sadness, rendered in the Philokalia as envy, sadness at another's good fortune
- Ὀργή (orgē) wrath
- Ἀκηδία (akēdia) acedia, rendered in the Philokalia as dejection
- Κενοδοξία (kenodoxia) boasting
- Ὑπερηφανία (hyperēphania) pride, sometimes rendered as self-overestimation, arrogance, or grandiosity[9]
Evagrius's list was translated into the Latin of Western Christianity in many writings of John Cassian,[10][11] thus becoming part of the Western tradition's spiritual pietas or Catholic devotions as follows:[7]
- Gula (gluttony)
- Luxuria/Fornicatio (lust, fornication)
- Avaritia (avarice/greed)
- Tristitia (sorrow/despair/despondency)
- Ira (wrath)
- Acedia (sloth)
- Vanagloria (vainglory)
- Superbia (pride, hubris)
In AD 590, Pope Gregory I revised the list to form a more common list.[12] Gregory combined tristitia with acedia and vanagloria with superbia, adding envy, which is invidia in Latin.[13][14] Gregory's list became the standard list of sins. Thomas Aquinas uses and defends Gregory's list in his Summa Theologica, although he calls them the "capital sins" because they are the head and form of all the others.[15] Christian denominations, such as the Anglican Communion,[16] Lutheran Church,[17] and Methodist Church,[18][19] still retain this list, and modern evangelists such as Billy Graham have explicated the seven deadly sins.[20]
Historical and modern definitions, views, and associations
Most of the seven deadly sins are defined by Dante Alighieri (c. 1264–1321) as perverse or corrupt versions of love; lust, gluttony, and greed are all excessive or disordered love of good things; and wrath, envy, and pride are perverted love directed toward others' harm. The sole exception is sloth, which is a deficiency of love.[21] In the seven deadly sins are seven ways of eternal death.[22] Pride is often thought to be the father and promoter of all the other sins.
Lust
Lust or lechery (Latin: luxuria "carnal") is intense longing. It is usually thought of as intense or unbridled sexual desire,[23] which may lead to fornication (including adultery), rape, bestiality, and other sinful and sexual acts; oftentimes, however, it could also mean other forms of unbridled desire, such as for money, or power. Henry Edward Manning explains that the impurity of lust transforms one into "a slave of the devil".[22]
Dante defined lust as the disordered love for individuals.[24] It is generally thought to be the least serious capital sin,[21][25] as it is an abuse of a faculty that humans share with animals and sins of the flesh are less grievous than spiritual sins.[26] In Dante's Purgatorio, the penitent walks within flames to purge himself of lustful thoughts and feelings. Unforgiven souls guilty of lust are also eternally blown about in restless hurricane-like winds symbolic of their own lack of self-control of their lustful passions in earthly life and as shown in Dante's Inferno.[27]
Gluttony
Gluttony (Latin: gula) is the overindulgence and overconsumption of anything to the point of waste. The word derives from the Latin gluttire, meaning to gulp down or swallow.[28] One reason for its condemnation is that the gorging of the prosperous may leave the needy hungry.[29]
Medieval church leaders such as Thomas Aquinas took a more expansive view of gluttony,[29] arguing that it could also include an obsessive anticipation of meals and over-indulgence in delicacies and costly foods.[30] Aquinas also listed five forms of gluttony:
- Laute – eating too expensively
- Studiose – eating too daintily
- Nimis – eating too much
- Praepropere – eating too soon
- Ardenter – eating too eagerly
Greed
Greed (Latin: avaritia), also known as avarice, cupidity, or covetousness, is a sin of desire like lust and gluttony. However, greed (as seen by the Church) is applied to an artificial, rapacious desire as well as the pursuit of material possessions. Thomas Aquinas wrote: "Greed is a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things." In Dante's Purgatory, the penitents are bound and laid face down on the ground for having concentrated excessively on earthly thoughts. Hoarding of materials or objects, theft, and robbery, especially by means of violence, trickery, or manipulation of authority, are all actions that may be inspired by greed. Such misdeeds can include simony, where one attempts to purchase or sell sacraments, including Holy Orders and, therefore, positions of authority in the Church hierarchy.[citation needed]
In the words of Henry Edward, avarice "plunges a man deep into the mire of this world, so that he makes it to be his god".[22]
As defined outside Christian writings, greed is an inordinate desire to acquire or possess more than one needs, especially with respect to material wealth.[31] Like pride, it can lead to evil.[2]
Sloth
Sloth (Latin: tristitia, or acedia "without care") refers to a peculiar jumble of notions, dating from antiquity and including mental, spiritual, pathological, and physical states.[32] It may be defined as absence of interest or habitual disinclination to exertion.[33]
In his Summa Theologica, Saint Thomas Aquinas defined sloth as "sorrow about spiritual good".[2]
The scope of sloth is wide.[32] Spiritually, acedia first referred to an affliction attending religious persons, especially monks, wherein they became indifferent to their duties and obligations to God. Mentally, acedia has a number of distinctive components; the most important of these is affectlessness, a lack of any feeling about self or other, a mind-state that gives rise to boredom, rancor, apathy, and a passive inert or sluggish mentation. Physically, acedia is fundamentally associated with a cessation of motion and an indifference to work; it finds expression in laziness, idleness, and indolence.[32]
Sloth includes ceasing to utilize the seven gifts of grace given by the Holy Spirit (Wisdom, Understanding, Counsel, Knowledge, Piety, Fortitude, and Fear of the Lord); such disregard may lead to the slowing of spiritual progress towards eternal life, the neglect of manifold duties of charity towards the neighbor, and animosity towards those who love God.[22]
Unlike the other seven deadly sins, which are sins of committing immorality, sloth is a sin of omitting responsibilities. It may arise from any of the other capital vices; for example, a son may omit his duty to his father through anger. The state and habit of sloth is a mortal sin, while the habit of the soul tending towards the last mortal state of sloth is not mortal in and of itself except under certain circumstances.[22]
Emotionally, and cognitively, the evil of acedia finds expression in a lack of any feeling for the world, for the people in it, or for the self. Acedia takes form as an alienation of the sentient self first from the world and then from itself. The most profound versions of this condition are found in a withdrawal from all forms of participation in or care for others or oneself, but a lesser yet more noisome element was also noted by theologians. Gregory the Great asserted that, "from tristitia, there arise malice, rancour, cowardice, [and] despair". Chaucer also dealt with this attribute of acedia, counting the characteristics of the sin to include despair, somnolence, idleness, tardiness, negligence, indolence, and wrawnesse, the last variously translated as "anger" or better as "peevishness". For Chaucer, human's sin consists of languishing and holding back, refusing to undertake works of goodness because, he/she tells him/herself, the circumstances surrounding the establishment of good are too grievous and too difficult to suffer. Acedia in Chaucer's view is thus the enemy of every source and motive for work.[34]
Sloth subverts the livelihood of the body, taking no care for its day-to-day provisions, and slows down the mind, halting its attention to matters of great importance. Sloth hinders the man in his righteous undertakings and thus becomes a terrible source of human's undoing.[34]
Wrath
Wrath (ira) can be defined as uncontrolled feelings of anger, rage, and even hatred. Wrath often reveals itself in the wish to seek vengeance.[35]
According to the Catechism of the Catholic Church, the neutral act of anger becomes the sin of wrath when it is directed against an innocent person, when it is unduly strong or long-lasting, or when it desires excessive punishment. "If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin." (CCC 2302) Hatred is the sin of desiring that someone else may suffer misfortune or evil and is a mortal sin when one desires grave harm (CCC 2302–03).
People feel angry when they sense that they or someone they care about has been offended, when they are certain about the nature and cause of the angering event, when they are certain someone else is responsible, and when they feel that they can still influence the situation or cope with it.[36]
In her introduction to Purgatory, Dorothy L. Sayers describes wrath as "love of justice perverted to revenge and spite".[35] In accordance with Henry Edward, angry people are "slaves to themselves".[22]
Envy
Envy (invidia) is characterized by an insatiable desire like greed and lust. It can be described as a sad or resentful covetousness towards the traits or possessions of someone else. It comes from vainglory[37] and severs a man from his neighbor.[22]
Malicious envy is similar to jealousy in that they both feel discontent towards someone's traits, status, abilities, or rewards. A difference is that the envious also desire the entity and covet it. Envy can be directly related to the Ten Commandments, specifically, "Neither shall you covet ... anything that belongs to your neighbour"—a statement that may also be related to greed. Dante defined envy as "a desire to deprive other men of theirs". In Dante's Purgatory, the punishment for the envious is to have their eyes sewn shut with wire because they gained sinful pleasure from seeing others brought low. According to St. Thomas Aquinas, the struggle aroused by envy has three stages: during the first stage, the envious person attempts to lower another's reputation; in the middle stage, the envious person receives either "joy at another's misfortune" (if he succeeds in defaming the other person) or "grief at another's prosperity" (if he fails); and the third stage is hatred because "sorrow causes hatred".[38]
Bertrand Russell said that envy was one of the most potent causes of unhappiness, bringing sorrow to committers of envy, while giving them the urge to inflict pain upon others.[39]
According to the most widely accepted views, only pride weighs down the soul more than envy among the capital sins. Like pride, envy has been associated directly with the devil, for Wisdom 2:24 states: "the envy of the devil brought death to the world".[37]
Pride
Pride (superbia), also known as hubris (from Ancient Greek ὕβρις) or futility. It is considered the original and worst of the seven deadly sins on almost every list, the most demonic.[40] It is also thought to be the source of the other capital sins. Pride is the opposite of humility.[41][42]
Pride has been labeled the father of all sins and has been deemed the devil's most essential trait. C.S. Lewis writes in Mere Christianity that pride is the "anti-God" state, the position in which the ego and the self are directly opposed to God: "Unchastity, anger, greed, drunkenness and all that, are mere fleabites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind."[43] Pride is understood to sever the spirit from God, as well as His life-and-grace-giving Presence.[22]
One can be prideful for different reasons. Author Ichabod Spencer states that "spiritual pride is the worst kind of pride, if not worst snare of the devil. The heart is particularly deceitful on this one thing."[44] Jonathan Edwards said: "remember that pride is the worst viper that is in the heart, the greatest disturber of the soul's peace and sweet communion with Christ; it was the first sin that ever was and lies lowest in the foundation of Satan's whole building and is the most difficultly rooted out and is the most hidden, secret and deceitful of all lusts and often creeps in, insensibly, into the midst of religion and sometimes under the disguise of humility."[45]
The modern use of pride may be summed up in the biblical proverb, "Pride goeth before destruction, a haughty spirit before a fall" (abbreviated "Pride goes before a fall", Proverbs 16:18). The "pride that blinds" causes foolish actions against common sense.[46] In political analysis, "hubris" is often used to describe how leaders with great power over many years become more and more irrationally self-confident and contemptuous of advice, leading them to act impulsively.[46]
Historical sins
Acedia
Acedia (Latin, acedia "without care"[32]) (from Greek ἀκηδία) is the neglect to take care of something that one should do. It is translated to apathetic listlessness; depression without joy. It is related to melancholy; acedia describes the behaviour and melancholy suggests the emotion producing it. In early Christian thought, the lack of joy was regarded as a willful refusal to enjoy the goodness of God. By contrast, apathy was considered a refusal to help others in times of need.
Acēdia is the negative form of the Greek term κηδεία (Kēdeia), which has a more restricted usage. 'Kēdeia' refers specifically to spousal love and respect for the dead.[47] The positive term 'kēdeia' thus indicates love for one's family, even through death. It also indicates love for those outside one's immediate family, specifically forming a new family with one's "beloved". Seen in this way, acēdia indicates a rejection of familial love. Nonetheless, the meaning of acēdia is far more broad, signifying indifference to everything one experiences.
Pope Gregory combined this with tristitia into sloth for his list. When Thomas Aquinas described acedia in his interpretation of the list, he described it as an "uneasiness of the mind", being a progenitor for lesser sins such as restlessness and instability. Dante refined this definition further, describing acedia as the "failure to love God with all one's heart, all one's mind and all one's soul". To him, it was the "middle sin", the only one characterised by an absence or insufficiency of love.[48]
Acedia is currently defined in the Catechism of the Catholic Church as spiritual sloth, believing spiritual tasks to be too difficult. In the fourth century, Christian monks believed that acedia was primarily caused by a state of melancholia that caused spiritual detachment instead of laziness.[49]
Vainglory
Vainglory (Latin, vanagloria) is unjustified boasting. Pope Gregory viewed it as a form of pride, so he folded vainglory into pride for his listing of sins.[13] According to Aquinas, it is the progenitor of envy.[37]
The Latin term gloria roughly means boasting, although its English cognate glory has come to have an exclusively positive meaning. Historically, the term vain roughly meant futile (a meaning retained in the modern expression "in vain"), but had come to have the strong narcissistic undertones by the fourteenth century which it still retains today.[50]
Christian seven virtues
With Christianity, historic Christian denominations, such as the Catholic Church and Protestant churches,[51] including the Lutheran Church,[52] recognize seven virtues, which correspond inversely to each of the seven deadly sins.
Vice | Latin | Italian | Virtue | Latin | Italian |
---|---|---|---|---|---|
Lust | Luxuria | Lussuria | Chastity | Castitas | Castità |
Gluttony | Gula | Gola | Temperance | Moderatio | Temperanza |
Greed | Avaritia | Avarizia | Charity (or, sometimes, Generosity) | Caritas (Liberalitas) | Generosità |
Sloth | Acedia | Accidia | Diligence | Industria | Diligenza |
Wrath | Ira | Ira | Patience | Patientia | Pazienza |
Envy | Invidia | Invidia | Gratitude (or Kindness) | Gratia (Humanitas) | Gratitudine |
Pride | Superbia | Superbia | Humility | Humilitas | Umiltà |
Confession patterns
Confession is the act of admitting the commission of a deadly sin to a priest who, in turn, will forgive the person in the name (in the person) of Christ, give a penance to make up for the sin's offence (partially), and advise the person on what they should do afterwards.[tone]
According to a 2009 study by the Jesuit scholar Fr. Roberto Busa, the most common deadly sin confessed by men is lust and the most common deadly sin confessed by women is pride.[53] It was unclear whether these differences were due to the actual number of transgressions committed by each sex or whether differing views on what "counts" or should be confessed caused the observed pattern.[54]
See also
- Arishadvargas in Hinduism
- Blasphemy against the Holy Ghost
- Cardinal virtues
- Christian ethics
- Enneagram of Personality
- Eternal sin
- Five poisons in Buddhism
- Five Thieves in Sikhism
- Knightly Virtues
- Nafs and Tazkiah in Islam
- The Fable of The Bees: or, Private Vices, Public Benefits
- Seven Social Sins
- Sufism in Islam
- The Seven Sins of Memory
- The Seven Deadly Sins of Modern Times
- Ten Commandments
- Theological virtues
- Three Poisons in Buddhism
- Tree of virtues
- Seven (1995 film)
References
- ^ a b Tucker, Shawn (2015). The Virtues and Vices in the Arts: A Sourcebook. Cascade. ISBN 978-1625647184.
- ^ a b c d Aquinas, Thomas (20 August 2013). Summa Theologica (All Complete & Unabridged 3 Parts + Supplement & Appendix + interactive links and annotations). e-artnow. ISBN 9788074842924.
- ^ a b Evagrius (22 June 2006). The Greek Ascetic Corpus. Translated by Sinkewicz., Robert E. Oxford and New York: Oxford University Press. ISBN 0199297088.
- ^ Cassian, John (2000). The Institutes. Newman Press of the Paulist Press. ISBN 0809105225.
- ^ Gaume, Jean (1883). The Catechism of Perseverance; Or, An Historical, Dogmatical, Moral, Liturgical, Apologetical, Philosophical and Social Exposition of Religion. M.H. Gill & Son. p. 871.
Q. What are the capital sins? A. The capital sins are mortal sins of their own nature and the sources of many other sins. They are seven in number: pride, covetousness, lust, gluttony, envy, anger and sloth. ... Q. What other sins ought we to fear most? A. The other sins that we ought to fear most are sins against the Holy Ghost and sins that cry to Heaven for vengeance.
- ^ Tilby, Angela (23 April 2013). The Seven Deadly Sins: Their origin in the spiritual teaching of Evagrius the Hermit. SPCK. ISBN 9780281062997.
- ^ a b Refoule, F. (1967) "Evagrius Ponticus," In New Catholic Encyclopaedia, Vol. 5, pp. 644f, Staff of Catholic University of America, Eds., New York: McGraw-Hill.
- ^ Evagrio Pontico, Gli Otto Spiriti Malvagi, trans., Felice Comello, Pratiche Editrice, Parma, 1990, p.11-12.
- ^ In the translation of the Philokalia by Palmer, Ware and Sherrard.
- ^ "NPNF-211. Sulpitius Severus, Vincent of Lerins, John Cassian - Christian Classics Ethereal Library". www.ccel.org.
- ^ Cassian, John (3 January 2000). The Institutes (First ed.). New York: Newman Press of the Paulist Press. ISBN 9780809105229.
- ^ "For pride is the root of all evil, of which it is said, as Scripture bears witness; Pride is the beginning of all sin. [Ecclus. 10, 1] But seven principal vices, as its first progeny, spring doubtless from this poisonous root, namely, vain glory, envy, anger, melancholy, avarice, gluttony, lust." Gregory the Great, Moralia in Iob, book XXXI
- ^ a b DelCogliano, Mark (18 November 2014). Gregory the Great: Moral Reflections on the Book of Job, Volume 1. Cistercian Publications. ISBN 9780879071493.
- ^ Tucker, Shawn R. (24 February 2015). The Virtues and Vices in the Arts: A Sourcebook. Cascade Books, an Imprint of Wipf and Stock Publishers.
- ^ "SUMMA THEOLOGICA: The cause of sin, in respect of one sin being the cause of another Prima Secundae Partis, Q. 84; I-II,84,3)". www.newadvent.org. Retrieved 4 December 2015.
- ^ Armentrout, Don S. (1 January 2000). An Episcopal Dictionary of the Church: A User-Friendly Reference for Episcopalians. Church Publishing, Inc. p. 479. ISBN 9780898697018.
- ^ Lessing, Reed (25 August 2002). "Mighty Menacin' Midianites". The Lutheran Hour. Retrieved 26 March 2017.
- ^ Speidel, Royal. "What Would a United Methodist Jesus Do?". UCM. Retrieved 26 March 2017.
Thirdly, the United Methodist Jesus reminds us to confess our sins. How long has it been since you have heard reference to the seven deadly sins: pride, gluttony, sloth, lust, greed, envy and anger?
- ^ "Life Of A Disciple In The World 7- Seven Deadly Sins: Lust". United Methodist YouthWorker Movement. Retrieved 26 March 2017.
- ^ The American Lutheran, Volumes 39-40. American Lutheran Publicity Bureau. 1956. p. 332.
The world-renowned Evangelist, Billy Graham, presents in this volume an excellent analysis of the seven deadly sins which he enumerates as pride, anger, envy, impurity, gluttony, avarice and slothfulness.
- ^ a b Dorothy L. Sayers, Purgatory, Introduction, pp. 65–67 (Penguin, 1955).
- ^ a b c d e f g h Manning, Henry Edward. Sin and Its consequences.
- ^ "Definition of LUST". www.merriam-webster.com. Retrieved 4 May 2016.
- ^ Dante, Hell (1975) p. 101; Dante, Purgatory (1971) p. 67 and p. 202
- ^ Pyle, Eric (31 December 2014). William Blake's Illustrations for Dante's Divine Comedy: A Study of the Engravings, Pencil Sketches and Watercolors. McFarland. ISBN 9781476617022.
- ^ Aquinas, St Thomas (1 January 2013). Summa Theologica, Volume 4 (Part III, First Section). Cosimo. ISBN 9781602065604.
- ^ Dorothy L. Sayers, Hell, notes on Canto V, p. 101–102
- ^ "Latin Definition for: gluttio, gluttire, -, - (ID: 21567) - Latin Dictionary and Grammar Resources - Latdict". latin-dictionary.net. Retrieved 2022-10-10.
- ^ a b Okholm, Dennis. "Rx for Gluttony". Christianity Today, Vol. 44, No. 10, 11 September 2000, p.62
- ^ "Gluttony". Catholic Encyclopedia.
- ^ greed (5th ed.). Houghton Mifflin Harcourt. 2016. Retrieved 4 February 2019 – via The Free Dictionary.
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ignored (help) - ^ a b c d Lyman, Stanford (1989). The Seven Deadly Sins: Society and Evil. p. 5. ISBN 0-930390-81-4.
- ^ "the definition of sloth". Dictionary.com. Retrieved 3 May 2016.
- ^ a b Lyman, Stanford. The Seven Deadly Sins: Society and Evil. pp. 6–7.
- ^ a b Landau, Ronnie (30 October 2010). The Seven deadly Sins: A companion. ISBN 978-1-4457-3227-5.
- ^ International Handbook of Anger. p. 290
- ^ a b c Aquinas, Thomas (1 January 2013). Summa Theologica, Volume 3 (Part II, Second Section). Cosimo, Inc. ISBN 9781602065581.
- ^ "Summa Theologica: Treatise on The Theological Virtues (QQ[1] – 46): Question. 36 – Of Envy (four articles)". Sacred-texts.com. Retrieved 2 January 2010.
- ^ Russell, Bertrand (1930). The Conquest of Happiness. New York: H. Liverwright. p. 86.
- ^ Climacus, John. The Ladder of Divine Ascent, Translation by Colm Luibheid and Norman Russell. pp. 62–63.
- ^ "Humility vs Pride And Why The Difference Should Matter To You | Jeremie Kubicek". jeremiekubicek.com. Retrieved 2 March 2018.
- ^ Acquaviva, Gary J. (2000). Values, Violence and Our Future. Rodopi. ISBN 9042005599.
- ^ Mere Christianity, C.S. Lewis, ISBN 978-0-06-065292-0
- ^ Dictionary of Burning Words of Brilliant Writers. 1895. p. 485.
- ^ Claghorn, George. To Deborah Hatheway, Letters and Personal Writings (Works of Jonathan Edwards Online Vol. 16).
- ^ a b Hollow, Matthew (2014). "The 1920 Farrow's Bank Failure: A Case of Managerial Hubris". Journal of Management History. 20 (2). Durham University: 164–178. doi:10.1108/JMH-11-2012-0071. Retrieved 1 October 2014.
- ^ Henry George Liddell and Robert Scott. A Greek-English Lexicon. Revised by Sir Henry Stuart Jones and Roderick McKenzie. Oxford: Clarendon Press, 1940.
- ^ McCarron, Bill; Knoke, Paul (2002), "From Gent to Gentil: Jed Tewksbury and the Function of Literary Allusion in A Place to Come To", Robert Penn Warren Studies, 2 (1)
- ^ "Before Sloth Meant Laziness, It Was the Spiritual Sin of Acedia". Atlas Obscura. 14 July 2017. Retrieved 27 November 2017.
- ^ Oxford English dictionary
- ^ Young, David (1893). The Origin and History of Methodism in Wales and the Borders. C. H. Kelly. p. 14.
For nearly a hundred years after the Reformation, excepting in cathedrals, churches and chapels, there were no Bibles in Wales. The first book printed in the Welsh language was published in 1546, by Sir John Price of The Priory, Becon and contained a translation of the Psalms, the Gospels as appointed to be read in the churches, the Lord's Prayer, the Ten Commandments, a Calendar and the Seven Virtues of the Church. Sir John was a layman, a sturdy Protestant and a man of considerable influence and ability.
- ^ Spicer, Andrew (5 December 2016). Lutheran Churches in Early Modern Europe. Taylor & Francis. p. 478. ISBN 9781351921169.
The Lutheran emblem of a rose was painted in a sequence on the ceiling, while a decoratively carved pulpit included the Christo-centric symbol of a vulnerating pelican. The interior changed to a degree in the 1690s when Philip Tideman produced a series of grisaille paintings depicted the Seven Virtues (which hang from the gallery behind the pulpit), as well as decorating the wing doors of the organ.
- ^ "Two sexes 'sin in different ways'". BBC News. 18 February 2009. Retrieved 24 July 2010.
- ^ Morning Edition (20 February 2009). "True Confessions: Men And Women Sin Differently". NPR. Retrieved 24 July 2010.
Further reading
- Cassian, John (1885). . Ante-Nicene Christian Library, Volume XI. Translated by Schaff, Philip. T. & T. Clark in Edinburgh.
- de la Puente, Lius (1852). . Meditations On The Mysteries Of Our Holy Faith. Richarson and Son.
- Schumacher, Meinolf (2005): "Catalogues of Demons as Catalogues of Vices in Medieval German Literature: 'Des Teufels Netz' and the Alexander Romance by Ulrich von Etzenbach." In In the Garden of Evil: The Vices and Culture in the Middle Ages. Edited by Richard Newhauser, pp. 277–290. Toronto: Pontifical Institute of Mediaeval Studies.
- The Divine Comedy ("Inferno", "Purgatorio" and "Paradiso"), by Dante Alighieri
- The Concept of Sin, by Josef Pieper
- The Traveller's Guide to Hell, by Michael Pauls & Dana Facaros
- Sacred Origins of Profound Things, by Charles Panati
- The Faerie Queene, by Edmund Spenser
- The Seven Deadly Sins Series, Oxford University Press (7 vols.)
- Rebecca Konyndyk DeYoung, Glittering Vices: A New Look at the Seven Deadly Sins and Their Remedies, (Grand Rapids: BrazosPress, 2009)
- Solomon Schimmel, The Seven Deadly Sins: Jewish, Christian and Classical Reflections on Human Psychology, (New York: Oxford University Press, 1997)
- "Doctor Faustus" by Christopher Marlowe
- Slater S.J., Thomas (1925). . A manual of moral theology for English-speaking countries. Burns Oates & Washbourne Ltd.
- Tucker, Shawn. The Virtues and Vices in the Arts: A Sourcebook, (Eugene, OR: Cascade Press, 2015)
External links
- Catholic Catechism on Sin
- Medieval mural depictions – in parish churches of England (online catalog, Anne Marshall, Open University)
- Stranger, An Allegorical Tale of the Seven Deadly Sins, ISBN 9781311073846