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Seven deadly sins
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For other uses, see Seven Deadly Sins (disambiguation).
The seven deadly sins, also known as the capital vices or cardinal sins, is
a classification of vices
(part of Christian ethics) that has been used since early
Christian times to educate and instruct Christians concerning fallen
humanity's tendency to sin. In the currently recognized version,
the sins are usually given as wrath, greed, sloth, pride, lust, envy, and gluttony.
The Catholic Church divides sin into two categories: venial sins,
in which guilt is relatively minor, and the more severe mortal sins.
Theologically, a mortal or deadly sin is believed to destroy the life of grace
and charity within a person and thus creates the
threat of eternal damnation. "Mortal sin, by attacking the vital
principle within us – that is, charity – necessitates a new initiative of God's
mercy and a conversion of heart which is normally accomplished [for Catholics]
within the setting of the sacrament of reconciliation."[1]
According to Catholic moral thought, the seven deadly sins are not discrete
from other sins, but are instead the origin ("capital" comes from the
Latin caput, head) of the others. "Deadly sins" can be either
venial or mortal, depending on the situation, but "are called 'capital'
because they engender other sins, other vices".[2]
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 Catholic culture and Catholic 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.[3]
Contents
Lust = Hawa Nafsu (Seksual)Gluttony = Nafsu makan yang berlebihan
Sloth = Kemalasan
Envy = Iri Hati
Wrath = Kemarahan
Greed = Rakus (umum)
Pride = Sombong
Biblical lists
In the Book of Proverbs 6:16-19, among the verses traditionally associated
with King Solomon,
it states that the Lord specifically regards "six things the Lord hateth,
and seven that are an abomination unto Him", namely:[4]
A proud look
A lying tongue
Hands that shed innocent blood
A heart that devises wicked plots
Feet that are swift to run into mischief
A deceitful witness that uttereth lies
Him that soweth discord among brethren
Another list, given this time by the Epistle to the Galatians (Galatians
5:19-21), includes more of the traditional seven sins, although the list is
substantially longer: adultery, fornication, uncleanness, lasciviousness,
idolatry, sorcery, hatred, variance, emulations, wrath, strife, seditions,
heresies, envyings, murders, drunkenness, revellings, "and such
like".[5]
Since Saint Paul goes on to say that the persons who practice these sins
"shall not inherit the Kingdom of God", they are usually listed as
(possible) mortal sins rather than capital
vices.
History
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).
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 in Greek
as follows:[6]
Γαστριμαργία (gastrimargia) gluttony
Πορνεία (porneia) prostitution, fornication
Φιλαργυρία (philargyria) avarice
Ὑπερηφανία (hyperēphania) hubris – in the Philokalia,
this term is rendered as self-esteem
Λύπη (lypē) sadness
– in the Philokalia, this term is rendered as envy, sadness at
another's good fortune
Ὀργή (orgē) wrath
Κενοδοξία (kenodoxia) boasting
They were translated into the Latin of Western Christianity (largely due to
the writings of John Cassian),[7]
thus becoming part of the Western tradition's spiritual pietas
(or Catholic devotions), as follows:[8]
Gula (gluttony)
Fornicatio (fornication,
lust)
Tristitia (sorrow/despair/despondency)
Ira (wrath)
Vanagloria (vainglory)
Acedia (sloth)
These "evil thoughts" can be categorized into three types:[8]
lustful appetite (gluttony, fornication, and avarice)
irascibility (wrath)
In AD 590, a little over two centuries after Evagrius
wrote his list, Pope Gregory I revised this list to form the more
common Seven Deadly Sins, by folding (sorrow/despair/despondency)
into acedia,
vainglory
into pride,
and adding envy.[9]
In the order used by Pope Gregory, and repeated by Dante
Alighieri (1265-1321) centuries later in his epic poem The
Divine Comedy, the seven deadly sins are as follows:
gula (gluttony)
acedia (sloth/discouragement)
ira
(wrath)
invidia (envy)
superbia (pride)
(It is interesting to note that Pope Gregory's list corresponds exactly to
the traits described in Pirkei Avot as "removing one from the world."
See Pirkei Avot 2:16, 3:14, 4:28 and the Vilna Gaon's
commentary to Aggadot
Berachot
4b.)
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. Additionally, as a result of semantic
change:
It is this revised list that Dante
uses. The process of semantic change has been aided by the fact that the
personality traits are not collectively referred to, in either a cohesive or
codified manner, by the Bible itself; other literary and ecclesiastical works
were instead consulted, as sources from which definitions might be drawn.[citation needed] Part II of
Dante's Divine Comedy, Purgatorio,
has almost certainly been the best known source since the Renaissance.[citation needed]
The modern Catholic Catechism lists the sins in Latin as "superbia,
avaritia, invidia, ira, luxuria, gula, pigritia seu acedia", with an
English translation of "pride, avarice, envy, wrath, lust, gluttony,
and sloth/acedia".[13]
Each of the seven deadly sins now also has an opposite among 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 humility, charity, kindness, patience, chastity, temperance, and diligence.
Historical and modern definitions
Lust
Main article: Lust
Lust or lechery (carnal "luxuria") is an intense desire.
It is usually thought of as excessive sexual wants; however, the word was
originally a general term for desire. Therefore lust could involve the intense
desire of money, food, fame, or power as well.
In Dante's Purgatorio, the penitent walks within flames to purge
himself of lustful/sexual thoughts and feelings. In Dante's Inferno,
unforgiven souls of the sin of lust are blown about in restless hurricane-like
winds symbolic of their own lack of self-control to their lustful passions in
earthly life.
Gluttony
Main article: Gluttony
Excess
(Albert Anker, 1896)
(Albert Anker, 1896)
Derived from the Latin gluttire, meaning to gulp down or swallow, gluttony
(Latin, gula) is the over-indulgence
and over-consumption of anything to the point of waste.
In Christian religions, it is considered a sin because of the excessive
desire for food, and its withholding from the needy.[14]
Because of these scripts, gluttony can be interpreted as selfishness;
essentially placing concern with one's own interests above the well-being or
interests of others.
Medieval church leaders (e.g., Thomas
Aquinas) took a more expansive view of gluttony,[14]
arguing that it could also include an obsessive anticipation of meals, and the
constant eating of delicacies and excessively costly foods.[15]
Aquinas went so far as to prepare a list of six ways to commit gluttony,
comprising:
Praepropere – eating too soon
Laute – eating too expensively
Nimis – eating too much
Ardenter – eating too eagerly
Studiose – eating too daintily
Forente – eating wildly
Greed
Main article: Greed
1909 painting The Worship of Mammon by Evelyn
De Morgan.
Greed (Latin, avaritia), also known as avarice or covetousness, is, like lust and gluttony, a sin
of excess. However, greed (as seen by the church) is applied to a very
excessive or rapacious desire and 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 were bound and laid face down
on the ground for having concentrated too much on earthly thoughts. Scavenging[citation needed] 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
attempts to purchase or sell sacraments, including Holy Orders
and, therefore, positions of authority in the Church hierarchy.
As defined outside of Christian writings, greed is an inordinate desire to
acquire or possess more than one needs, especially with respect to material
wealth.[16]
Sloth
Main article: Sloth (deadly sin)
Sloth
Parable of the Wheat and the Tares by Abraham Bloemaert, Walters Art Museum
Parable of the Wheat and the Tares by Abraham Bloemaert, Walters Art Museum
Sloth (Latin, Socordia) can entail different vices. While sloth is sometimes defined as physical
laziness, spiritual laziness is emphasized. Failing to develop spiritually is
key to becoming guilty of sloth. In the Christian faith, sloth rejects grace and God.
Sloth has also been defined as a failure to do things that one should do.
By this definition, evil exists when good men fail to act.
Over time, the "acedia" in Pope
Gregory's order has come to be closer in meaning to sloth. The focus came
to be on the consequences of acedia rather than the cause, and so, by the 17th
century, the exact deadly sin referred to was believed to be the failure
to utilize one's talents and gifts.[citation needed] Even in
Dante's time there were signs of this change; in his Purgatorio he had
portrayed the penance for acedia as running continuously at top speed.
Wrath
Main article: Wrath
Wrath,
by Jacob Matham
by Jacob Matham
Wrath (Latin, ira),
also known as "rage", may be described as inordinate and
uncontrolled feelings of hatred and anger. Wrath, in its purest form, presents
with self-destructiveness, violence, and hate that may provoke feuds that can go on
for centuries. Wrath may persist long after the person who did another a
grievous wrong is dead. Feelings of anger can manifest in different ways,
including impatience,
revenge, and vigilantism.
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
anger also encompassed anger pointed internally as well as externally. Thus suicide was
deemed as the ultimate, albeit tragic, expression of hatred directed inwardly,
a final rejection of God's gifts.[citation needed]
Envy
Main article: Envy
Envy
Arch in the nave with a gothic fresco from 1511 of a man with a dog-head, which symbolizes envy (Dalbyneder Church (da), Denmark)
Arch in the nave with a gothic fresco from 1511 of a man with a dog-head, which symbolizes envy (Dalbyneder Church (da), Denmark)
Like greed and lust, Envy (Latin, invidia) is characterized by an insatiable desire. Envy
is similar to jealousy in that they both feel discontent towards someone's
traits, status, abilities, or rewards. The difference is the envious also
desire the entity and covet
it.
Envy can be directly related to the Ten
Commandments, specifically, "Neither shall you desire... anything that
belongs to your neighbour." Dante defined this 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 have gained
sinful pleasure from seeing others brought low. Aquinas described envy as
"sorrow for another's good".[17]
Pride
Main article: Pride
Building the Tower of Babel was, for Dante, an example of pride. Painting
by Pieter Brueghel the Elder
In almost every list, pride (Latin, superbia), or hubris (Greek), is
considered the original and most serious of the seven deadly sins, and the
source of the others. It is identified as a desire to be more important or attractive
than others, failing to acknowledge the good work of others, 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
neighbour". 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. In Dante's Divine
Comedy, the penitents were forced to walk with stone slabs bearing down on
their backs to induce feelings of humility.
Historical sins
Acedia
Main article: Acedia
Acedia (Latin, acedia) (from Greek ακηδία) 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 and the world God created; by
contrast, apathy was considered a refusal to help others in time of need.
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. Some scholars[who?] have said that the
ultimate form of acedia was despair which leads to suicide.
Vainglory
Main article: Vanity
Conversion of the Magdalene' or 'Allegory of Modesty and Vanity by Bernardino
Luini, c. 1520
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.[citation needed]
The Latin term gloria roughly means boasting, although its
English cognate - glory - has come to have an exclusively positive
meaning; historically, vain roughly meant futile, but by the 14th
century had come to have the strong narcissistic
undertones, of irrelevant accuracy, that it retains today.[18]
As a result of these semantic changes, vainglory has become a rarely
used word in itself, and is now commonly interpreted as referring to vanity
(in its modern narcissistic sense).
Catholic Seven Virtues
The Catholic Church also recognizes seven
virtues, which correspond inversely to each of the seven deadly sins.
Latin
|
|||
Luxuria
|
Castitas
|
||
Gula
|
Temperantia
|
||
Avaritia
|
Caritas
|
||
Acedia
|
Industria
|
||
Ira
|
Patientia
|
||
Invidia
|
Humanitas
|
||
Superbia
|
Humilitas
|
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 (superbia)
Mammon:
greed (avaritia)
Asmodeus:
lust (luxuria)
Leviathan:
envy (invidia)
Beelzebub:
gluttony (gula or gullia)
Belphegor:
sloth (acedia)
This contrasts slightly with an earlier series of pairings found in the
fifteenth century English Lollard tract Lanterne of Light, which differs in
pairing Beelzebub with Envy, Abadon with Sloth, Belphegor with Gluttony and
matching Lucifer with Pride, Satan with Wrath, Asmodeus with Lust and Mammon
with Avarice.[19]
In Doctor Faustus, there is a "parade" of the seven deadly sins
that is conducted by Mephistopheles, Satan, and Beelzebub
suggesting that the demons do not match with each deadly sin, but the demons
are in command of the seven deadly sins.
Patterns
According to a 2009 study by a Jesuit scholar, the most common deadly sin
confessed by men is lust, and for women, pride.[20]
It was unclear whether these differences were due to different rates of
commission, or different views on what "counts" or should be
confessed.[21]
Cultural references
The seven deadly sins have long been a source of inspiration for writers
and artists, from medieval works such as Dante Alighieri's Divine
Comedy, to modern works such as the film Se7en.
