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within Christian, particularly Catholic, teachings. [1] According to the standard list, they are pride, greed, wrath, envy, lust, gluttony and sloth, which are contrary to the seven heavenly virtues. This classification originated with Tertullian and continued with Evagrius Ponticus. [2] The seven deadly sins are discussed in treatises and depicted in paintings and sculpture decorations on Catholic churches as well as older textbooks. [1] History[edit] Greco-Roman antecedents[edit] 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] 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[edit] These "evil thoughts" can be categorized as follows:[4] physical (thoughts produced by the nutritive, sexual, and acquisitive appetites) emotional (thoughts produced by depressive, irascible, or dismissive moods) mental (thoughts produced by jealous/envious, boastful, or hubristic states of mind) The fourth-century monk Evagrius Ponticus reduced the nine logismoi to eight, as follows:[5][6] Γαστριμαργία (gastrimargia) gluttony Πορνεία (porneia) prostitution, fornication Φιλαργυρία (philargyria) greed Λύπη (lypē) sadness, rendered in the Philokalia as envy, sadness at another's good fortune Ὀργή (orgē) wrath Ἀκηδία (akēdia) acedia, rendered in the Philokalia as dejection Κενοδοξία (kenodoxia) boasting Ὑπερηφανία (hyperēphania) pride, sometimes rendered as self-overestimation, arrogance, or grandiosity[7] 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] Gula (gluttony) Luxuria/Fornicatio (lust, fornication) Avaritia (greed) Tristitia (sorrow/despair/despondency) Ira (wrath) Acedia (sloth) Vanagloria (vain, glory) Superbia (pride, hubris) 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] 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.
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