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History
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Greco-Roman antecedents
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Origin of the currently recognized seven deadly sins
Historical and modern definitions, views, and associations
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Lust
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Gluttony
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Greed
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Sloth
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Wrath
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Envy
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Pride
Historical sins
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Acedia
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Vainglory
Christian seven virtues
Confession patterns
In art
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Dante's Purgatorio
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Geoffrey Chaucer's "The Parson's Tale"
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Pieter Bruegel the Elder's Prints of the Seven Deadly Sins
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William Langland's Piers Plowman
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The Seven Deadly Sins
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Paul Cadmus' The Seven Deadly Sins
See also
References
Further reading
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From Wikipedia, the free encyclopedia
Hieronymus Bosch's The Seven Deadly Sins and the Four Last Things
The Holy Spirit and the Seven Deadly Sins. Folio from Walters manuscript W.171 (15th century)
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History[edit]
Greco-Roman antecedents[edit]
The seven deadly sins as we know them had pre-Christian Greek and Roman
precedents. Aristotle's Nicomachean Ethics lists several excellences or virtues. Aristotle
argues that each positive quality represents a golden mean between two extremes,
each of which is a vice. Courage, for example, is the virtue of facing fear and danger;
excess courage is recklessness, while deficient courage is cowardice. Aristotle lists
several virtues, such as courage, temperance or self-control, generosity, greatness of
soul or magnanimity, measured anger, friendship, and wit or charm.
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]
An allegorical image depicting the human heart subject to the seven deadly sins, each represented by an
animal (clockwise: toad = avarice; snake = envy; lion = wrath; snail = sloth; pig = gluttony; goat =
lust; peacock = pride).
1. Γαστριμαργία (gastrimargia) gluttony
2. Πορνεία (porneia) prostitution, fornication
3. Φιλαργυρία (philargyria) avarice (greed)
4. Λύπη (lypē) sadness, rendered in the Philokalia as envy, sadness at another's
good fortune
5. Ὀργή (orgē) wrath
6. Ἀκηδία (akēdia) acedia, rendered in the Philokalia as dejection
7. Κενοδοξία (kenodoxia) boasting
8. Ὑπερηφανία (hyperēphania) pride, sometimes rendered as self-
overestimation, arrogance, or grandiosity[10]
Evagrius's list was translated into the Latin of Western Christianity in many writings
of John Cassian,[11][12] thus becoming part of the Western tradition's
spiritual pietas or Catholic devotions as follows:[7]
1. Gula (gluttony)
2. Luxuria/Fornicatio (lust, fornication)
3. Avaritia (avarice/greed)
4. Tristitia (sorrow/despair/despondency)
5. Ira (wrath)
6. Acedia (sloth)
7. Vanagloria (vainglory)
8. Superbia (pride, hubris)
In AD 590, Pope Gregory I revised the list to form a more common list. [13] Gregory
combined tristitia with acedia and vanagloria with superbia, adding envy, which
is invidia in Latin.[14][15] 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. [16] Christian
denominations, such as the Anglican Communion,[17] Lutheran Church,[18] and Methodist
Church,[19][20] still retain this list, and modern evangelists such as Billy Graham have
explicated the seven deadly sins.[21]
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.[39]
In her introduction to Purgatory, Dorothy L. Sayers describes wrath as "love
of justice perverted to revenge and spite".[38] In accordance with Henry Edward, angry
people are "slaves to themselves".[23]
Envy[edit]
Main article: 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[40] and severs a man from his neighbor.[23]
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". [41]
Envy is said to be the motivation behind Cain murdering his brother Abel, as Cain
envied Abel because God favored Abel's sacrifice over Cain's.
Bertrand Russell said that envy was one of the most potent causes of unhappiness, [42]
[page needed]
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". [40]
Pride[edit]
Main article: Pride
Building the Tower of Babel was, for Dante, an example of pride. Painting by Pieter Brueghel the Elder
Historical sins[edit]
Acedia[edit]
Main article: Acedia
Acedia (Latin, acedia "without care"[34]) (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.
[58]
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. [59]
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.[60]
Detail of Pride from The Seven Deadly Sins and the Four Last Things by Hieronymus Bosch, c. 1500
Vainglory[edit]
Main article: Vanity
Glutton Temperanz
Gula Gola Temperance Moderatio
y a
Vice Latin Italian Virtue Latin Italian
Charity (or,
Greed Avaritia Avarizia Caritas (Liberalitas) Generosità
sometimes, Generosity)
Superbi
Pride Superbia Humility Humilitas Umiltà
a
Confession patterns[edit]
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.[64] 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. [65]
In art[edit]
Dante's Purgatorio[edit]
The second book of Dante's epic poem The Divine Comedy is structured around the
seven deadly sins. The most serious sins are found at the lowest level and are the
irrational sins linked to the intelligent aspect, such as pride and envy. Abusing one's
passions with wrath or a lack of passion as with sloth also weighs down the soul but not
as much as the abuse of one's rational faculty. Abusing one's desires to have one's
physical wants met via greed, gluttony, or lust abuses a faculty that humans share with
animals. This is still an abuse that weighs down the soul, but it does not weigh it down
like other abuses. Thus, the top levels of the Mountain of Purgatory have the top listed
sins, while the lowest levels have the more serious sins of wrath, envy and pride. [43]
1. luxuria / Lust[66][67][68]
2. gula / Gluttony
3. avaritia / Greed
4. acedia / Sloth
5. ira / Wrath
6. invidia / Envy
7. superbia / Pride
Geoffrey Chaucer's "The Parson's Tale"[edit]
The last tale of Chaucer's Canterbury Tales "The Parson's Tale" is not a tale but a
sermon that the parson gives against the seven deadly sins. This sermon brings
together many common ideas and images about the seven deadly sins. The tale and
Dante's work both show how the seven deadly sins were used for confessional
purposes or as a way to identify, repent of, and find forgiveness for one's sins. [69][70]
Pieter Bruegel the Elder's Prints of the Seven Deadly Sins[edit]
The Dutch artist Pieter Bruegel the Elder created a series of prints showing each of the
seven deadly sins. Each print features a central, labeled image that represents the sin.
Around the figure are images that show the distortions, degenerations, and destructions
caused by the sin.[71] Many of these images come from contemporary Dutch aphorisms. [72]
William Langland's Piers Plowman[edit]
The seven sins are personified and they give a confession to the personification of
Repentance in William Langland's Piers Plowman. Only pride is represented by a
woman, while the others all represented by male characters.
The Seven Deadly Sins[edit]
Kurt Weill and Bertolt Brecht's The Seven Deadly Sins satirized capitalism and its
painful abuses as its central character, the victim of a split personality, travels to seven
different cities in search of money for her family. In each city, she encounters one of the
seven deadly sins, but those sins ironically reverse one's expectations. When the
character goes to Los Angeles, for example, she is outraged by injustice, but is told that
wrath against capitalism is a sin that she must avoi. [citation needed]
Paul Cadmus' The Seven Deadly Sins[edit]
Between 1945 and 1949, the American painter Paul Cadmus created a series of vivid,
powerful, and gruesome paintings of each of the seven deadly sins. [73]
See also[edit]
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[edit]
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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.
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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
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Further reading[edit]
Cassian, John (1885). "The Remedies for the Eight Principal Faults." . Ante-Nicene
Christian Library, Volume XI. Translated by Philip Schaff. T. & T. Clark in Edinburgh.
de la Puente, Lius (1852). "On Pride and Vainglory" . Meditations On The Mysteries
Of Our Holy Faith. Richarson and Son.
Schumacher, Meinolf [de] (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). "Book 4: On Sin (Pride)" . 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)
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