Seven Deadly Sins The Game
Kian Trip
The seven deadly sins are also known as the capital vices or cardinal sins and function as a grouping and classification of the major vices within Christian teachings.[1] According to the standard list, the Seven Deadly Sins are pride, greed, wrath, envy, lust, gluttony and sloth: all seven being contraries to the seven heavenly virtues. Generally, in regard to the Seven Deadly Sins, there is a predominate emphasis on idea of an afterlife of the human soul in heaven or hell depending upon an individual human's choices during life. According to belief, the deadly sins tend to be those which lead to a (deadly) afterlife in hell. Over time there has been some variance as to the actual number of deadly sins, however seven has in some traditions become standard.
The classification of deadly sins into a group of seven originated with Tertullian, and continued with Evagrius Ponticus.[2] The concepts of the sins involved were in part based on Greco-Roman and Biblical antecedents. Later, the concept of seven deadly sins evolved further, based upon historical context based upon the Latin language of the Roman Catholic Church, though with a significant influence from the Greek language and associated religious traditions. Knowledge of the seven deadly sin concept is known through discussions in various treatises and also depictions in paintings and sculpture, for example architectural decorations on certain churches of certain Catholic parishes and also from certain older textbooks.[1] Further information has been derived from patterns of confessions.
Subsequently, over the centuries into modern times, the idea of sins (especially seven in number) has permutated in various ways into the streams of religious and philosophical thought, fine art painting, and popular culture, including literature and new forms of media such as moving pictures and digital streaming.
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."[3]
Evagrius's list was translated into the Latin of Western Christianity in many writings of John Cassian,[8][9] thus becoming part of the Western tradition's spiritual pietas or Catholic devotions as follows:[4]
In AD 590, Pope Gregory I revised the list to form a more common list.[10] Gregory combined tristitia with acedia and vanagloria with superbia, adding envy, which is invidia in Latin.[11][12] (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 Berakhot 4b.)[13] 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.[14] Christian denominations, such as the Anglican Communion,[15] Lutheran Church,[16] and Methodist Church,[17] still retain this list, and modern evangelists such as Billy Graham have explicated the seven deadly sins.[18]
According to Catholic prelate Henry Edward Manning, the seven deadly sins are seven ways of eternal death.[19] The Lutheran divine Martin Chemnitz, who contributed to the development of Lutheran systematic theology, implored clergy to remind the faithful of the seven deadly sins.[20]
Lust or lechery (Latin: luxuria "(sexual) excess/dissipation") is intense longing. It is usually thought of as intense or unbridled sexual desire,[21] which may lead to fornication (including adultery), rape, bestiality, and other sinful and sexual acts; oftentimes, however, it can also mean 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".[19]
Lust is generally thought to be the least serious capital sin.[22][23] 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.[24]
Gluttony (Latin: gula) is the overindulgence and overconsumption of anything to the point of waste. The word derives from the Latin gluttire, meaning to gulp down or swallow.[25] One reason for its condemnation is that the gorging of the prosperous may leave the needy hungry.[26]
Medieval church leaders such as Thomas Aquinas took a more expansive view of gluttony,[26] arguing that it could also include an obsessive anticipation of meals and overindulgence in delicacies and costly foods. Aquinas also listed five forms of gluttony:[27]
As defined outside Christian writings, greed is an inordinate desire to acquire or possess more than one needs, especially with respect to material wealth.[28] Aquinas considers that, like pride, it can lead to evil.[29]
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.[30] It may be defined as absence of interest or habitual disinclination to exertion.[31]
The scope of sloth is wide.[30] 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; 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. Physically, acedia is fundamentally associated with a cessation of motion and an indifference to work; it finds expression in laziness, idleness, and indolence.[30]
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 spiritual progress towards eternal life, the neglect of manifold duties of charity towards the neighbor, and animosity towards those who love God.[19]
Unlike the other seven deadly 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. The state and habit of sloth is a mortal sin, while the habit of the soul tending towards the last mortal state of sloth is not mortal in and of itself except under certain circumstances.[19]
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. The most profound versions of this condition are found in a withdrawal from all forms of participation in or care for others or oneself, but a lesser yet more noisome element was also noted by theologians. Gregory the Great asserted that, "from tristitia, there arise malice, rancour, cowardice, [and] despair". Chaucer also dealt with this attribute of acedia, counting 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's sin consists of languishing and holding back, refusing to undertake works of goodness because, they 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.[32]
Sloth subverts the livelihood of the body, taking no care for its day-to-day provisions, and 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.[32]
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.[35]
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[36] and severs a man from his neighbor.[19]
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".[37]
Pride (superbia), also known as hubris (from Ancient Greek ὕβρις) or futility. It is considered the original and worst of the seven deadly sins on almost every list, the most demonic.[39] It is also thought to be the source of the other capital sins. Pride is the opposite of humility.[40][41]
Pride has been labeled the mother of all sins and has been deemed the devil's most essential 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."[42] Pride is understood to sever the spirit from God, as well as His life-and-grace-giving Presence.[19]
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."[43] 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."[44]
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