The seven deadly sins, also known as the capital vices or cardinal sins, are a

classification of vices that were originally used in early Christian teachings to educate
and instruct followers concerning (immoral) fallen man's tendency to sin. The Catholic
Church divided sin into two principal categories: "venial", which are relatively minor,
and could be forgiven through any sacramentals or sacraments of the church, and the
more severe "capital" or mortal sin. Mortal sins destroyed the life of grace, and created
the threat of eternal damnation unless either absolved through the sacrament of
confession, or forgiven through perfect contrition on the part of the penitent. Beginning
in the early 14th century, the popularity of the seven deadly sins as a theme among
European artists of the time eventually helped to ingrain them in many areas of Christian
culture and Christian consciousness in general throughout the world. One means of such
ingraining was the creation of the mnemonic "SALIGIA" based on the first letters in
Latin of the seven deadly sins: superbia, avaritia, luxuria, invidia, gula, ira, acedia.

Background of the Seven Deadly Sins

There is nowhere in the Christian Bible that a list of the Seven Deadly Sins is given,
although lists of virtues contrasted with lists of sins are found in certain books of the New
Testament, such as the Epistle to the Galatians. The modern concept of the Seven Deadly
Sins is linked to the works of the 4th century monk Evagrius Ponticus, who listed eight
"evil thoughts" as follows (Refoule, 1967):

Gluttony; fornication; avarice; sorrow; anger; discouragement; vainglory; pride.

The first three of these sins, as Refoule explains, link to lustful appetite; anger links with
the irascible; and vainglory and pride link with the intellect. Some years later, Pope
Gregory I (Pope Gregory the Great) would revise this list to form the more common
"Seven Deadly Sins".

Listings of the sins since Gregory the Great

Listed in the same order used by both Pope Gregory the Great in the 6th century, and later
by Dante Alighieri in his epic poem The Divine Comedy, the seven deadly sins are as
follows: luxuria (extravagance, later lust), gula (gluttony), avaritia (greed), acedia
(sloth), ira (wrath), invidia (envy), and superbia (pride). Each of the seven deadly sins
has an opposite among the corresponding seven holy virtues (sometimes also referred to
as the contrary virtues). In parallel order to the sins they oppose, the seven holy virtues
are chastity, temperance, charity, diligence, patience, kindness, and humility.

The identification and definition of the seven deadly sins over their history has been a
fluid process and the idea of what each of the seven actually encompasses has evolved
over time. This process has been aided by the fact that they are not referred to in either a
cohesive or codified manner in the Bible itself, and as a result other literary and
ecclesiastical works referring to the seven deadly sins were instead consulted as sources
from which definitions might be drawn. Part II of Dante's Divine Comedy, "Purgatorio",
has almost certainly been the best known source since the Renaissance.

The modern Roman Catholic Catechism lists the sins as: "pride, avarice, envy, wrath,
lust, gluttony, and sloth or acedia.".

The sins
Lust (Latin, luxuria)

Lust (or lechery) is usually thought of as involving obsessive or excessive thoughts or

desires of a sexual nature. Giving in to lusts can lead to sexual or sociological
compulsions and/or transgressions including (but obviously not limited to) sexual
addiction, adultery, bestiality, rape, and incest. Dante's criterion was "excessive love of
others," which therefore rendered love and devotion to God as secondary. In "Purgatorio",
the penitent walks within flames to purge himself of lustful/sexual thoughts and feelings.

Gluttony (Latin, gula)

Derived from the Latin gluttire, meaning to gulp down or swallow, gluttony is the over-
indulgence and over-consumption of anything to the point of waste. In the Christian
religions, it is considered a sin because of the excessive desire for food, or its withholding
from the needy.

Depending on the culture, it can be seen as either a vice or a sign of status. Where food is
relatively scarce, being able to eat well might be something to take pride in (although this
can also result in a moral backlash when confronted with the reality of those less
fortunate). Where food is routinely plentiful, it may be considered a sign of self control to
resist the temptation to over-indulge.

Medieval church leaders (e.g., Thomas Aquinas) took a more expansive view of gluttony,
arguing that it could also include an obsessive anticipation of meals, and the constant
eating of delicacies and excessively costly foods. He went so far as to prepare a list of six
ways to commit gluttony, including

• Praepropere, eating too soon;

• Laute (washedly), eating finely;
• Nimis, eating too much;
• Ardenter, eating burningly;
• Studiose (keenly), eating daintily;
• Forente (boringly), eating wildly.

Greed (Latin, avaritia)

Greed (or avarice, covetousness) is, like lust and gluttony, a sin of excess. However,
greed (as seen by the church) is applied to the acquisition of wealth in particular. St.
Thomas Aquinas wrote that greed was "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 were bound and laid face down on the ground for having
concentrated too much on earthly thoughts. "Avarice" is more of a blanket term that can
describe many other examples of greedy behavior. These include disloyalty, deliberate
betrayal, or treason, especially for personal gain, for example through bribery.
Scavenging and 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 profits from soliciting goods within
the actual confines of a church.

Sloth (Latin, acedia)

More than other sins, the definition of sloth has changed considerably since its original
inclusion among the seven deadly sins. In fact it was first called the sin of sadness or
despair. It had been in the early years of Christianity characterized by what modern
writers would now describe as melancholy: apathy, depression, and joylessness — the
last being viewed as being a refusal to enjoy the goodness of God and the world he
created. Originally, its place was fulfilled by two other aspects, acedia and sadness. The
former described a spiritual apathy that affected the faithful by discouraging them from
their religious work. Sadness (tristitia in Latin) described a feeling of dissatisfaction or
discontent, which caused unhappiness with one's current situation. When Thomas
Aquinas selected acedia for his 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 sloth as being the "failure to love God with all one's heart,
all one's mind and all one's soul." He also described it as the middle sin, and as such was
the only sin characterised by an absence or insufficiency of love. In his "Purgatorio", the
slothful penitents were made to run continuously at top speed.

The modern view of the vice, as highlighted by its contrary virtue of zeal or diligence, is
that it represents the failure to utilize one's talents and gifts. For example, a student who
does not work beyond what is required (and thus fails to achieve his or her full potential)
could be labeled slothful.

Current interpretations are therefore much less stringent and comprehensive than they
were in medieval times, and portray sloth as being more simply a sin of laziness or
indifference, of an unwillingness to act, an unwillingness to care (rather than a failure to
love God and his works). For this reason sloth is now often seen as being considerably
less serious than the other sins, more a sin of omission than of commission.

The sloth, a South American mammal, was named after this sin by Roman Catholic
explorers.

Wrath (Latin, ira)

Wrath (or anger) may be described as inordinate and uncontrolled feelings of hatred and
anger. These feelings can manifest as vehement denial of the truth, both to others and in
the form of self-denial, impatience with the procedure of law, and the desire to seek
revenge outside of the workings of the justice system (such as engaging in vigilantism)
and generally wishing to do evil or harm to others. The transgressions borne of vengeance
are among the most serious, including murder, assault, and in extreme cases, genocide.
Wrath is the only sin not necessarily associated with selfishness or self-interest (although
one can of course be wrathful for selfish reasons, such as jealousy, closely related to the
sin of envy). Dante described vengeance as "love of justice perverted to revenge and
spite". In its original form, the sin of wrath also encompassed anger pointed internally
rather than externally. Thus suicide was deemed as the ultimate, albeit tragic, expression
of wrath directed inwardly, a final rejection of God's gifts.

Envy (Latin, invidia)

Like greed, envy may be characterized by an insatiable desire; they differ, however, for
two main reasons. First, greed is largely associated with material goods, whereas envy
may apply more generally. Second, those who commit the sin of envy resent that another
person has something they perceive themselves as lacking, and wish the other person to
be deprived of it. Dante defined this as "love of one's own good perverted to 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 have gained sinful pleasure from
seeing others brought low. Aquinas described envy as "sorrow for another's good".

Pride (Latin, superbia)

In almost every list pride (or hubris or vanity) is considered the original and most
serious of the seven deadly sins, and indeed the ultimate source from which the others
arise. It is identified as a desire to be more important or attractive than others, failing to
give compliments to others though they may be deserving of them and excessive love of
self (especially holding self out of proper position toward God). Dante's definition was
"love of self perverted to hatred and contempt for one's neighbor." In Jacob Bidermann's
medieval miracle play, Cenodoxus, pride is the deadliest of all the sins and leads directly
to the damnation of the titulary famed Parisian doctor. In perhaps the best-known
example, the story of Lucifer, pride (his desire to compete with God) was what caused his
fall from Heaven, and his resultant transformation into Satan. Vanity and narcissism are
prime examples of this sin. In Dante's Divine Comedy, the penitent were forced to walk
with stone slabs bearing down on their backs in order to induce feelings of humility.

Biblical references
Proverbs 6:16–19
In Proverbs 6:16–19, it is stated that "(16) These six things doth the Lord hate: yea, seven
are an abomination unto him:" (quotes from King James Version (KJV) translation of the
Bible). These are:

• (17) A proud look,

• a lying tongue,
• and hands that shed innocent blood,
• (18) A heart that deviseth wicked imaginations,
• feet that be swift in running to mischief,
• (19) A false witness that speaketh lies,
• and he that soweth discord among brethren.

While there are seven of them, these sins are considerably different in outward
appearance from the seven deadly sins list that arose later. The only sin which is clearly
on both lists is pride. "Hands that kill innocent people" could be taken to refer to wrath.
However, it is possible to imagine a case where cold blooded murder of an innocent
would be one of the "hated things" without necessarily being an example of wrath.
Practices such as abortion, genocide, and euthanasia can be arguably covered under this
umbrella of "hands that shed innocent blood".

The remaining five of the "deadly sins" do not have even this loose correspondence to the
"hated things", even if it is easy to imagine how they might lead someone to acting in one
of the ways described in "Proverbs". As previously stated, there is no where in the Bible
where the traditional "seven deadly sins" are located or listed, although they are all
condemned in various parts, along with several others. These "deadly sins" are not
necessarily worse than any others that are listed. The New Testament shows that it only
takes one sin, which is an act of disobeying God's law, to separate man from a perfect
God, placing him in need of redemption and salvation.

Other Biblical references

The list in Proverbs is not the only list of sins in the Bible. It does list them as "seven",
but it is far from being an exhaustive listing of sins. Another list of sins is given in the
(New Testament) book of "Galatians" 5:19-21. That list reads: (19) Now the works of the
flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
(20) Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
(21) Envyings, murders, drunkenness, revellings, and such like: of the which I tell you
before, as I have also told you in time past, that they which do such things shall not
inherit the kingdom of God.

Wrath is mentioned specifically, but linked with hate, includes the notions of hostility
both acted upon and purely internalized.

Envy/Jealousy is part of the list in "Galatians".

 Greed is part of "selfish ambitions" from "Galatians", but is also mirrored in "Proverbs"'
"wicked plans."

Gluttony is evident in "drunkenness and revellings", but also implied as the contrary of
the virtue in "Galatians" 5:23: "temperance" (self-control).

Sloth is not listed in "Galatians", but it can be found in verses such as "Proverbs" 6:6-10,
"How long will you sleep, O sluggard?" Laziness is addressed in many other verses,
though not necessarily labeled obviously as sin. In "I Corinthians" 3:8, a man is to
receive "according to his labors". Similarly in "Timothy" 5:18, a laborer is worthy of his
wages, with the implied converse being that the sluggard is not entitled to be fed or
rewarded. He sins in living off others' labors.

Pride is mentioned in Proverbs 16:18 "Pride goeth before destruction and a haughty spirit
before a fall."

Catholic virtues
The Roman Catholic Church also recognizes Seven Virtues which correspond inversely
to each of the seven deadly sins.

Vice Virtue
Lust Chastity
Gluttony Temperance
Greed Charity
Sloth Diligence
Wrath Patience
Envy Kindness
Pride Humility

Associations with demons

In 1589, Peter Binsfeld paired each of the deadly sins with a demon, who tempted people
by means of the associated sin. According to Binsfeld's classification of demons, the
pairings are as follows:

• Lucifer: pride
• Mammon: greed
• Asmodeus: lust
• Leviathan: envy
• Beelzebub: gluttony
• Satan/Amon: wrath
• Belphegor: sloth
There are also other demons who invoke sin, for instance Lilith and her offspring, the
incubi and succubi, invoke lust. The succubi sleep with men in order to impregnate
themselves, so that they can spawn demons. The incubi sleep with women to lead them
astray and to impregnate them with demon spawn.

Modern sins
On March 9, 2008 the Vatican newspaper published an interview with Bishop Gianfranco
Girotti (head of the Apostolic Penitentiary, the Vatican body which oversees confessions
and plenary indulgences), in which he listed seven modern social sins. These "social sins"
include environmental pollution, genetic manipulation, obscene wealth, infliction of
poverty, drug trafficking, morally debatable experiments, and violation of the
fundamental rights of human nature.

It is unclear to what extent these are intended to be new categories of deadly sin, and to
what extent they are merely examples of sins. The American Catholic weekly America in
its March 10, 2008 editorial blog has criticized the mass media's interpretation of the
interview:

The Vatican's intent seemed to be less about adding to the traditional "deadly" sins than
reminding the world that sin has a social dimension, and that participation in institutions
that themselves sin is an important point upon which believers needed to reflect.