Cardinal Sins

The seven deadly sins (also known as the capital vices or cardinal sins) function as a grouping of major vices within the teachings of Christianity. In the standard list, the seven deadly sins according to the Catholic Church are pride, greed, wrath, envy, lust, gluttony, and sloth. 

In Catholicism, the classification of deadly sins into a group of seven originated with Tertullian and continued with Evagrius Ponticus. The concepts were partly based on Greco-Roman and Biblical antecedents. Later, the concept of seven deadly sins evolved further, as shown by historical context based on the Latin language of the Roman Catholic Church, though with significant influence from the Greek language and associated religious traditions. Knowledge of this concept is evident in various treatises; in paintings and sculpture (for example, architectural decorations on churches in some Catholic parishes); and in some older textbooks. Further knowledge has been derived from patterns of confession.

During later centuries and in modern times, the idea of sins (especially seven in number) has influenced or inspired various streams of religious and philosophical thought, fine art painting, and modern popular media such as literature, film, and television.

History

With reference to the seven deadly sins, "evil thoughts" can be categorized as follows:

* physical (thoughts produced by the nutritive, sexual, and acquisitive appetites)
* emotional (thoughts produced by depressive, irascible, or dismissive moods)
* mental (thoughts produced by jealous, boastful, or hubristic states of mind)

The fourth-century monk Evagrius Ponticus reduced the '' logismoi'' (or forms of temptation) from nine to eight in number, as follows:Evagrio Pontico, ''Gli Otto Spiriti Malvagi'', trans., Felice Comello, Pratiche Editrice, Parma, 1990, p.11-12.

# () gluttony
# () prostitution, fornication
# () greed
# () sadness, rendered in the ''Philokalia'' as ''envy'', sadness at another's good fortune
# () wrath
# () acedia (apathy, neglect, or indifference), rendered in the ''Philokalia'' as de''jection''
# () boasting
# () pride, sometimes rendered as ''self-overestimation'', ''arrogance'', or ''grandiosity''

Evagrius's list was translated into the Latin of Western Christianity in many writings of John Cassian, one of Evagrius’s students; the list thus become part of the Western tradition's spiritual pietas or Catholic devotions as follows:Refoule, F. (1967) "Evagrius Ponticus," In ''New Catholic Encyclopaedia,'' Vol. 5, pp. 644f, Staff of Catholic University of America, Eds., New York: McGraw-Hill.
# (gluttony)
# (lust, fornication)
# (greed)
# ( sorrow, despair, despondency)
# (wrath)
# (sloth)
# (vanity, vainglory)
# (pride)

In AD 590, Pope Gregory I revised this list into the form that has become common. He combined with ; combined with ; and added ''envy'', which is in Latin. (Pope Gregory's list corresponds to the traits described in Pirkei Avot as "removing one from the world.") 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 other sins. Christian denominations, such as the Anglican Communion, Lutheran Church, and Methodist Church, still retain this list; modern evangelists such as Billy Graham have explicated it.

Historical and modern definitions and perspectives

According to Catholic prelate Henry Edward Manning, the seven deadly sins are seven ways to eternal death (or Hell). The Lutheran divine Martin Chemnitz, who contributed to the development of Lutheran systematic theology, implored clergy to remind faithful congregations about the seven deadly sins.

In order of increasing severity according to Pope Gregory I, the seven deadly sins are as follows:

Lust

Lust or lechery is intense longing. It is usually viewed as intense or unbridled sexual desire, which may lead to fornication (including adultery, rape, or bestiality), and other sinful and sexual acts; however, lust can also denote 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".

Lust is generally thought to be the mildest capital sin.Dorothy L. Sayers, ''Purgatory'', Introduction, pp. 65–67 (Penguin, 1955). Thomas Aquinas considers it an abuse of a faculty that humans share with animals, and sins of the flesh are less grievous than spiritual sins.

Gluttony

Gluttony is the overindulgence and overconsumption of anything to the point of excess. The word derives from the Latin , meaning 'to gulp down' or 'to swallow'. One reason for condemning gluttony is that gorging by prosperous people may leave needy people hungry.Okholm, Dennis
"Rx for Gluttony"
. ''Christianity Today'', Vol. 44, No. 10, 11 September 2000, p.62

Medieval church leaders such as Thomas Aquinas took a more expansive view of gluttony, arguing that it could also include an obsessive anticipation of meals, as well as overindulgence in delicacies and costly foods. Aquinas listed five forms of gluttony:

* – eating too expensively
* – eating too daintily
* – eating too much
* – eating too soon
* – eating too eagerly

Greed

In the words of Henry Edward Manning, avarice "plunges a man deep into the mire of this world, so that he makes it to be his god".

Avarice, or ''greed'' as it came to be known, has many forms. When Pope Gregory I revised the sins, he defined greed as "treachery, fraud, deceit, perjury, restlessness, violence and hardnesses of heart against compassion." This definition would evolve into the modern interpretation: outside Christian writings, greed is an inordinate desire to acquire or possess more than one needs, especially with respect to material wealth. Aquinas believed that greed, like pride, can lead to evil.

Sloth

''Sloth'' refers to many related ideas, dating from antiquity, and includes spiritual, mental, and physical states. The definition has changed considerably since it was first recognized as a sin. Today it can be defined as the absence of interest in or habitual disinclination to exertion. Originally, however, Christian theologians believed it to be a lack of care for performing spiritual duties.

In his ''Summa Theologica'', Saint Thomas Aquinas defined sloth as "sorrow about spiritual good".

The scope of sloth is wide. In a spiritual sense, ''acedia'' first referred to an affliction attending religious persons, especially monks, wherein they became indifferent to their duties and obligations to God. In a mental sense, ''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. In a physical sense, ''acedia'' is fundamentally associated with a cessation of motion and an indifference to work; the sin finds expression in laziness, idleness, and indolence.

Sloth includes ceasing to use the seven gifts of grace given by the Holy Spirit; these gifts are Wisdom, Understanding, Counsel, Knowledge, Piety, Fortitude, and Fear of the Lord. Such disregard may lead to slower spiritual progress towards eternal life, neglect of multiple duties of charity towards a neighbor, and animosity towards those who love God.

The other deadly sins are sins of committing immorality; by contrast, sloth is a sin of avoiding responsibilities. The sin may arise from any of the other capital vices: for example, a son may avoid his duty to his father because of anger. The state and habit of sloth is a mortal sin; but the habit of the soul tending towards the last mortal state of sloth is not mortal in and of itself, except under certain circumstances.

Emotionally, and cognitively, the evil of ''acedia'' (or sloth) finds expression in a lack of feeling for the world, the people in it, or 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. Nevertheless, a lesser yet more harmful element was also noted by theologians: Gregory the Great asserted that, "from ''tristitia'', there arise malice, rancour, cowardice, nddespair".

Chaucer also dealt with this attribute of ''acedia'', reckoning the characteristics of the sin to include despair, somnolence, idleness, tardiness, negligence, laziness, and ''wrawnesse'', the last variously translated as 'anger' or better as 'peevishness'. For Chaucer, human sin consists in languishing and holding back, refusing to undertake works of goodness because (people tell themselves) 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.

According to Stanford Lyman, sloth subverts the maintenance of the body, taking no care for its daily needs; sloth also slows down the mind, diverting its attention away from important matters. Sloth hinders a person in moral undertakings, and it thus becomes a significant source of a person's ruin.

Wrath

Wrath can be defined as uncontrolled feelings of anger, rage, and even hatred. Wrath often reveals itself in the wish to seek vengeance.

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". Hatred is the sin of desiring that someone else may suffer misfortune or evil, and it is a mortal sin when one desires grave harm.

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.International Handbook of Anger. p. 290

Henry Edward Manning considers that "angry people are slaves to themselves".

Envy

Envy is characterized by an insatiable desire such as greed and lust. It can be described as a sad or resentful covetousness towards the traits or possessions of another person. Envy stems from vainglory and cuts a person off from their neighbor.

According to St. Thomas Aquinas, the struggle aroused by envy has three stages:

# During the first stage, the envious person attempts to lower another person'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)
# the third stage is hatred because "sorrow causes hatred"

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.

Pride

Pride is known as ''hubris'' (from the Ancient Greek ) or futility; it is considered the original and worst of the seven deadly sins—the most demonic—on almost every list, . Pride is also thought to be the source of the other capital sins. Pride is viewed as the opposite of humility.

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 Lucifer became wicked: Pride leads to every other vice: it is the complete anti-God state of mind." Pride is understood to sever the human spirit from God, as well as from the life and grace given by God's presence.

A person 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." Jonathan Edwards wrote: "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 Lucifer'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."

Modern use of the term ''pride'' may be captured in the biblical proverb, "Pride goeth before destruction, a haughty spirit before a fall" (which is abbreviated as "Pride goeth before a fall" in Proverbs 16:18). The "pride that blinds" causes foolish actions against common sense. In political analysis, ''hubris'' is often used to describe how powerful leaders become irrationally self-confident and contemptuous of advice over time, leading them to act impulsively.

Historical definitions and perspectives

Acedia

''Acedia'' is neglecting to take care of something that one should do. The term can be translated as 'apathetic listlessness' or depression. 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 (), which has a more restricted usage. ''Kēdeia'' refers specifically to spousal love and respect for the dead.

Pope Gregory combined acedia with ''tristitia'' to form sloth in his list. When Thomas Aquinas considered acedia in his interpretation of this list, he described it as an "uneasiness of the mind", which was a progenitor for lesser sins such as restlessness and instability.

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 rather than laziness.

Vainglory

''Vainglory'' is unjustified boasting. Pope Gregory viewed it as a form of pride, so he merged vainglory into pride in his list of sins. Vainglory is the progenitor of envy.

Professor Kevin M. Clarke observes that vainglory is technically different from pride: vainglory is “when we seek human acclaim”, while pride is “taking spiritual credit for what I’ve done, instead of ascribing one’s good deeds to God.”

The Latin term roughly means 'boasting', although its English cognate ''glory'' has come to have an exclusively positive meaning. Historically, the term ''vain'' meant roughly 'futile' (a meaning retained in the modern expression ''in vain''); but by the fourteenth century, ''vain'' had come to have the strong narcissistic undertones that it retains today.

Patterns of confession

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. It is unclear whether these differences were due to the actual number of transgressions committed by each sex, or whether the observed pattern was caused by differing views on what matters or should be confessed.

See also

* Seven virtues
* Arishadvargas in Hinduism
* Cardinal virtues
* Christian ethics
* Eight Dusts in Tenrikyo
* Enneagram of Personality
* Eternal sin
* '' The Fable of The Bees: or, Private Vices, Public Benefits''
* Five thieves in Sikhism
* Five poisons in Buddhism
* Chivalry
* Nafs and Tazkiah in Islam
* Prajnaparamita
* '' Seven Social Sins''
* '' The Seven Sins of Memory''
* '' The Seven Deadly Sins of Modern Times''
* Ten Commandments
* Theological virtues
* Three poisons in Buddhism
* Tree of virtues and tree of vices
* Dante's seven deadly vices

References

Further reading

* Alighieri, Dante, ''Divine Comedy''
*
*
* (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 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)
*
* Tucker, Shawn. ''The Virtues and Vices in the Arts: A Sourcebook'', (Eugene, OR: Cascade Press, 2015)
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External links

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