Seven deadly sins

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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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 mentioned in the Bible. 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 heavenly virtues.

This classification originated with the Desert Fathers, especially Evagrius Ponticus, who identified seven or eight evil thoughts or spirits to be overcome.^[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 like Chaucer's "Parson's Tale", and artistic works like Dante's Purgatory (where the penitents of Mount Purgatory are grouped and penanced according to their worst sin). The Catholic Church used the framework of the deadly sins to help people curb their evil inclinations before they could fester. Teachers especially focused on pride, thought to be the sin that severs the soul from grace^[5] and which is the very essence of evil, as well as greed, with these two underlying all other sins. The seven deadly sins were discussed in treatises and depicted in paintings and sculpture decorations on Catholic churches, as well as in 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.^[6]

History

Greco-Roman antecedents

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 virtues like courage, temperance (self-control), generosity, greatness of soul (magnanimity), measured anger, friendship, and wit or charm.

Roman writers like Horace extolled virtues while listing and warning 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."^[7]

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).

Origin of the currently recognized seven deadly sins

The modern concept of the seven deadly sins is linked to the works of the fourth-century monk Evagrius Ponticus, who listed eight evil thoughts in Greek as follows:^[8][9]

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, grandiosity^[10]

They were translated into the Latin of Western Christianity largely in the writings of John Cassian),^[11][12] thus becoming part of the Western tradition's spiritual pietas (Catholic devotions), as follows:^[13]

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)

These "evil thoughts" can be categorized into three types:^[13]

• lustful appetite (gluttony, fornication, and avarice)
• irascibility (wrath)
• corruption of the mind (vainglory, sorrow, pride, and discouragement)

In AD 590 Pope Gregory I revised this list to form the more common list.^[14] Gregory combined tristitia with acedia, and vanagloria with superbia, and added envy, in Latin, invidia.^[15][16] 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.^[17] The Anglican Communion,^[18] Lutheran Church,^[19] and Methodist Church,^[20][21] among other Christian denominations, still retain this list. Modern evangelists such as Billy Graham have explicated the seven deadly sins.^[22]

Historical and modern definitions, views, and associations

Most of the capital sins are defined by Dante Alighieri as perverse or corrupt versions of love: lust, gluttony, and greed are all excessive or disordered love of good things; wrath, envy, and pride are perverted love directed toward other's harm.^[23] The sole exception is sloth, which is a deficiency of love. In the seven capital sins are seven ways of eternal death.^[5] The capital sins from lust to envy are generally associated with pride, thought to be the father of all sins.

Lust

Paolo and Francesca, whom Dante's Inferno describes as damned for fornication. (Ingres, 1819)

Lust, or lechery (Latin: luxuria (carnal)), is intense longing. It is usually thought of as intense or unbridled sexual desire,^[24] which may lead to fornication (including adultery), rape, bestiality and other sinful sexual acts. However, lust could also mean other forms of unbridled desire, such as for money or power. Henry Edward Manning says the impurity of lust transforms one into "a slave of the devil".^[5]

Dante defined lust as the disordered love for individuals.^[25] It is generally thought the least serious capital sin^[23][26] as it is an abuse of a faculty that humans share with animals, and sins of the flesh are less grievous than spiritual sins.^[27]

In Dante's Purgatorio, the penitent walks within flames to purge himself of lustful thoughts and feelings. In Dante's Inferno, unforgiven souls guilty of lust are eternally blown about in restless hurricane-like winds symbolic of their own lack of self-control of their lustful passions in earthly life.^[28]

Gluttony

Still life: Excess (Albert Anker, 1896)

Gluttony (Latin: gula) is the overindulgence and overconsumption of anything to the point of waste. The word derives from the Latin gluttire, to gulp down or swallow.^{[citation needed]}

One reason for its condemnation is that gorging by the prosperous may leave the needy hungry.^[29]

Medieval church leaders (e.g., 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 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

Of these, ardenter is often considered the most serious, since it is a passion for a mere earthly pleasure, which can make the committer eat impulsively, or even reduce the goals of life to mere eating and drinking. This is exemplified by Esau selling his birthright for a mess of pottage, a "profane person . . . who, for a morsel of meat sold his birthright", and later "found no place for repentance, though he sought it carefully, with tears".^{[Gen 25:30]}

Greed

The Worship of Mammon (1909) by Evelyn De Morgan.

Greed (Latin: avaritia), also known as avarice, cupidity, or covetousness, is, like lust and gluttony, a sin of desire. However, greed (as seen by the Church) is applied to an artificial, 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 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".^[5]

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 not just some, but all evil.^[2]

Sloth

Parable of the Wheat and the Tares (1624) by Abraham Bloemaert, Walters Art Museum

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 of which the most important 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 one's spiritual progress towards eternal life, to the neglect of manifold duties of charity towards the neighbor, and to animosity towards those who love God.^[5]

Sloth has also been defined as a failure to do things that one should do. By this definition, evil exists when "good" people fail to act.

Edmund Burke (1729–1797) wrote in Present Discontents (II. 78) "No man, who is not inflamed by vain-glory into enthusiasm, can flatter himself that his single, unsupported, desultory, unsystematic endeavours are of power to defeat the subtle designs and united Cabals of ambitious citizens. When bad men combine, the good must associate; else they will fall, one by one, an unpitied sacrifice in a contemptible struggle."

Unlike the other capital 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. While the state and habit of sloth is a mortal sin, the habit of the soul tending towards the last mortal state of sloth is not mortal in and of itself except under certain circumstances.^[5]

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. Although the most profound versions of this condition are found in a withdrawal from all forms of participation in or care for others or oneself, a lesser but more noisome element was also noted by theologians. From tristitia, asserted Gregory the Great, "there arise malice, rancour, cowardice, [and] despair". Chaucer, too, 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/her self, 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 not only subverts the livelihood of the body, taking no care for its day-to-day provisions, but also 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]

In his Purgatorio Dante portrayed the penance for acedia as running continuously at top speed. Dante describes 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.^{[citation needed]}

Wrath

Wrath, by Jacques de l'Ange

Wrath (Latin: ira) can be defined as uncontrolled feelings of anger, rage, and even hatred. Wrath often reveals itself in the wish to seek vengeance.^[35] In its purest form, wrath presents with injury, 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 wrath can manifest in different ways, including impatience, hateful misanthropy, revenge, and self-destructive behavior, such as drug abuse or suicide.^{[original research?]}

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 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".^[5]

Envy

Cain killing Abel (c. 1600) by Bartolomeo Manfredi

Envy (Latin: invidia), like greed and lust, is characterized by an insatiable desire. It can be described as a sad or resentful covetousness towards the traits or possessions of someone else. It arises from vainglory,^[37] and severs a man from his neighbor.^[5]

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); the third stage is hatred because "sorrow causes hatred".^[38]

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,^{[39][page needed]} bringing sorrow to committers of envy whilst giving them the urge to inflict pain upon others.

In accordance with the most widely accepted views, only pride weighs down the soul more than envy among the capital sins. Just 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

Building the Tower of Babel was, for Dante, an example of pride. Painting by Pieter Brueghel the Elder

Pride (Latin: superbia) is considered, on almost every list, the original and most serious of the seven deadly sins. Out of the seven, it is the most angelical, or demonic.^[40] It is also thought to be the source of the other capital sins. Also known as hubris (from ancient Greek ὕβρις), or futility, it is identified as dangerously corrupt selfishness, the putting of one's own desires, urges, wants, and whims before the welfare of other people.

In even more destructive cases, it is irrationally believing that one is essentially and necessarily better, superior, or more important than others, failing to acknowledge the accomplishments of others, and excessive admiration of the personal image or self (especially forgetting one's own lack of divinity, and refusing to acknowledge one's own limits, faults, or wrongs as a human being).

What the weak head with strongest bias rules, Is pride, the never-failing vice of fools.

— Alexander Pope, An Essay on Criticism, line 203.

As pride has been labelled the father of all sins, it has been deemed the devil's most prominent 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."^[41] Pride is understood to sever the spirit from God, as well as His life-and-grace-giving Presence.^[5]

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."^[42] 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."^[43]

In Ancient Athens, hubris was considered one of the greatest crimes and was used to refer to insolent contempt that can cause one to use violence to shame the victim. This sense of hubris could also characterize rape.^[44] Aristotle defined hubris as shaming the victim, not because of anything that happened to the committer or might happen to the committer, but merely for the committer's own gratification.^[45][46][47] The word's connotation changed somewhat over time, with some additional emphasis towards a gross over-estimation of one's abilities.

The term has been used to analyse and make sense of the actions of contemporary heads of government by Ian Kershaw (1998), Peter Beinart (2010) and in a much more physiological manner by David Owen (2012). In this context the term has been used to describe how certain leaders, when put to positions of immense power, seem to become irrationally self-confident in their own abilities, increasingly reluctant to listen to the advice of others and progressively more impulsive in their actions.^[48]

Dante's definition of pride was "love of self perverted to hatred and contempt for one's neighbour".

Pride is generally associated with an absence of humility.^[49][50]

In accordance with the Sirach's author's wording, the heart of a proud man is "like a partridge in its cage acting as a decoy; like a spy he watches for your weaknesses. He changes good things into evil, he lays his traps. Just as a spark sets coals on fire, the wicked man prepares his snares in order to draw blood. Beware of the wicked man for he is planning evil. He might dishonor you forever." In another chapter, he says that "the acquisitive man is not content with what he has, wicked injustice shrivels the heart."

Benjamin Franklin said "In reality there is, perhaps no one of our natural passions so hard to subdue as pride. Disguise it, struggle with it, stifle it, mortify it as much as one pleases, it is still alive and will every now and then peep out and show itself; you will see it, perhaps, often in this history. For even if I could conceive that I had completely overcome it, I should probably be proud of my humility."^[51] Joseph Addison states that "There is no passion that steals into the heart more imperceptibly and covers itself under more disguises than pride."^[52]

The proverb "pride goeth (goes) before destruction, a haughty spirit before a fall" (from the biblical Book of Proverbs, 16:18)(or pride goeth before the fall) is thought to sum up the modern use of pride. Pride is also referred to as "pride that blinds," as it often causes a committer of pride to act in foolish ways that belie common sense.^[48] In other words, the modern definition may be thought of as, "that pride that goes just before the fall." In his two-volume biography of Adolf Hitler, historian Ian Kershaw uses both 'hubris' and 'nemesis' as titles. The first volume, Hubris,^[53] describes Hitler's early life and rise to political power. The second, Nemesis,^[54] gives details of Hitler's role in the Second World War, and concludes with his fall and suicide in 1945.

Much of the 10th and part of 11th chapter of the Book of Sirach discusses and advises about pride, hubris, and who is rationally worthy of honor. It goes:

Do not store up resentment against your neighbor, no matter what his offence; do nothing in a fit of anger. Pride is odious to both God and man; injustice is abhorrent to both of them.... Do not reprehend anyone unless you have been first fully informed, consider the case first and thereafter make your reproach. Do not reply before you have listened; do not meddle in the disputes of sinners. My child, do not undertake too many activities. If you keep adding to them, you will not be without reproach; if you run after them, you will not succeed nor will you ever be free, although you try to escape.

— Sirach,10:6–31 and 11:1–10

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 Dante's Divine Comedy, the penitents are burdened with stone slabs on their necks to keep their heads bowed.

Historical sins

Acedia

Acedia mosaic, Basilica of Notre-Dame de Fourvière

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 time of need.

Acēdia is 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.^[55] 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. Some scholars^[who?] have said that the ultimate form of acedia was despair which leads to suicide.

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 acedia was not primarily caused by laziness, but by a state of melancholia that caused spiritual detachment.^[56]

Detail of Pride from The Seven Deadly Sins and the Four Last Things by Hieronymus Bosch, c. 1500

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.^[15] 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 by the fourteenth century had come to have the strong narcissistic undertones, that it still retains today.^[57] 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).^{[citation needed]}

Christian seven virtues

With Christianity, historic Christian denominations such as the Catholic Church and Protestant churches,^[58] including the Lutheran Church,^[59] recognize seven virtues, which correspond inversely to each of the seven deadly sins.

Confession patterns

Confession is the act of admitting the commission of a sin to a priest, who in turn will forgive the person in the name (in the person) of Christ, give a penance to (partially) make up for the offense, and advise the person on what he or she should do afterwards.^[tone]

According to a 2009 study by Fr. Roberto Busa, a Jesuit scholar, the most common deadly sin confessed by men is lust, and by women, pride.^[60] 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.^[61]

In art

Dante's Purgatorio

The second book of Dante's epic poem The Divine Comedy is structured around the seven deadly sins. The most serious sins, found at the lowest level, 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. Finally, 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.^[62]

1. luxuria / Lust^[63][64][65]
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"

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. This 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.^[66][67]

Pieter Bruegel the Elder's Prints of the Seven Deadly Sins

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.^[68] Many of these images come from contemporary Dutch aphorisms.^[69]

Edmund Spenser's The Faerie Queene

Spenser's The Faerie Queene, which was meant to educate young people to embrace virtue and avoid vice, includes a colourful depiction of the House of Pride. Lucifera, the lady of the house, is accompanied by advisers who represent the other seven deadly sins.^{[citation needed]}

William Langland's Piers Plowman

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, the others all represented by male characters.

The Seven Deadly Sins

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 avoid.^{[citation needed]}

Paul Cadmus' The Seven Deadly Sins

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.^[70]

Revalorization

Ferdinand Mount maintains that liquid currentness, especially through tabloids, has surprisingly given valor to vices, causing society to regress into that of primitive pagans: "covetousness has been rebranded as retail therapy, sloth is downtime, lust is exploring your sexuality, anger is opening up your feelings, vanity is looking good because you're worth it and gluttony is the religion of foodies".^[71]

See also

References

Further reading

• Tucker, Shawn. The Virtues and Vices in the Arts: A Sourcebook, (Eugene, OR: Cascade Press, 2015)
•  [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
• Summa Theologica, by Thomas Aquinas
• 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.)
• , Glittering Vices: A New Look at the Seven Deadly Sins and Their Remedies, (Grand Rapids: BrazosPress, 2009)
• , The Seven Deadly Sins: Jewish, Christian, and Classical Reflections on Human Psychology, (New York: Oxford University Press, 1997)
• "Doctor Faustus" by Christopher Marlowe

External links

Wikimedia Commons has media related to The Seven Deadly Sins.

Wikiquote has quotations related to: Seven deadly sins

• 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