The following essay aims to give an overview of the capital sins as listed by Saint Thomas Aquinas and its respective remedies.
God has given us free will, reason, and a sense of responsibility. We are to use these gifts to live by His law. Sinning is what we do when we use our gifts of reason and free will in deviation from God’s law. Then, the seven capital sins are perilous tendencies which threaten the life of charity and the grace of God within us. It is seen as the roof of all sin, and John terms it to be “the lust of the flesh and the lust of the eyes, and the pride of the life” (1 Jn 2:16). Capital sins therefore are disruptions of natural tendencies that are required for our human flourishing and happiness. Since the time of Pope Saint Gregory the Great (who lived from 540 to 604 AD) the Catholic Church has maintained that there are seven capital sins, also referred to as the seven mortal sins, seven deadly sins, or seven capital vices. Mortal sin refers to sin, due to action and intention, which is of a graver nature than venial sin. Where venial sin is relatively minor, mortal sin creates the threat of eternal damnation, a full turning away from God on the part of the sinner, unless absolved of the sin. In the early centuries of the Church, the formal list of the capital sins took a few different forms. The earliest predecessor to the list that has been accepted for the past millennium was penned in the 4th century by a monk named Evagrius Ponticus, who listed eight "evil thoughts." Seven of these evil thoughts were first listed formally by Pope Gregory the Great and later were enumerated by Thomas Aquinas in the Summa Theologiae. Since that time, theologians have retained the list. What are therefore these seven evil thoughts or capital sins all about?
Table of Contents
INTRODUCTION
1. PRIDE
1.A. PRESUMPTUOUSNESS
1.B. AMBITION
1.C. VANITY
1.D. REMEDIES
2. GREED
2.A. REMEDIES
3. GLUTTONY
3.A. DRUNKENNESS
3.B. ALCOHOLISM
3.C. THE USE OF DRUGS
3.D. REMEDIES
4. LUST
5. SLOTH
5.A. REMEDIES
6. ENVY
6.A. REMEDY
7. ANGER OR WRATH
CONCLUSION
Objectives and Themes
The primary objective of this work is to provide a theological exploration of the seven capital sins as defined by the Catholic tradition, analyzing their nature, origins, and their impact on human moral life and the relationship with God. The research seeks to clarify how these "evil thoughts" function as root causes for other sinful behaviors and discusses potential remedies for spiritual growth.
- The historical origin and theological definition of the seven capital sins.
- The distinction between mortal and venial sins within the Church.
- Detailed analysis of individual vices including Pride, Greed, and Gluttony.
- The relationship between the capital sins and the corruption of human reason.
- Practical spiritual remedies for overcoming these tendencies.
Excerpt from the Book
1. PRIDE
Pride is an unrestrained and improper appreciation of our own worth. This is listed first because it is widely considered the most serious of the seven sins; pride often leads to the committing of other capital sins. It is manifest in vanity and narcissism about one’s appearance, intelligence, status. Dante described pride as “love of self-perverted to hatred and contempt for one’s neighbour.” Though pride is the root of all sin, nevertheless, there are some sins to which it more especially disposes a man on account of the undue striving after pre-eminence. There are:
a. PRESUMPTUOUSNESS
It is the will to undertake something above one’s strength. The presumptuous man has a very high opinion of himself, of his natural abilities, of his knowledge, of his strength, and of his virtues. He considers himself capable of solving most difficult problems and he thinks that he does not need to consult anyone. He dreams of greatness of soul, magnanimous spirit, and apostolic zeal. Presumptuousness in itself is a venial sin, however it can become a grave sin, if thereby one causes grave harm to God or to his neighbour. The vice opposed to presumptuousness by defect is pusillanimity.
b. AMBITION
It is the inordinate to aim at dignity and honour. This inclination is inordinate when one desires to be honoured because of the excellence which he has not got or when one seeks honour and dignities for his own glory and not for God’ greater glory.
c. VANITY
It is an inordinate love for the esteem of others. It can become grave sin if connected closely with some gravely illicit circumstances.
Summary of Chapters
INTRODUCTION: Provides a theological context for capital sins, defining them as perversions of natural tendencies and outlining their classification by theologians like Evagrius Ponticus and Thomas Aquinas.
1. PRIDE: Examines pride as the root of all sin, detailing its sub-forms like presumptuousness, ambition, and vanity, and emphasizes the need for humility.
2. GREED: Analyzes the immoderate desire for earthly goods and power, explaining its classification as a sin of excess and suggesting contemplation of spiritual values as a remedy.
3. GLUTTONY: Discusses the over-consumption of food and drink, including related issues like drunkenness and drug abuse, framing these as a misuse of sensual pleasure.
4. LUST: Defines lust as the misuse of the gift of sexuality through impure thoughts and actions that deviate from divine law.
5. SLOTH: Explores sloth not just as physical laziness, but as a spiritual disinclination toward divine goods and the responsibilities of faith.
6. ENVY: Addresses the sin of feeling distressed by the good fortune of others, characterizing it as a contradiction to the law of love.
7. ANGER OR WRATH: Explains that while anger can be justified if balanced by reason, it becomes a mortal sin when driven by improper motives or vengefulness.
CONCLUSION: Summarizes sin as a morally bad act that deviates from reason and Divine law, reaffirming the role of free will and responsibility.
Keywords
Capital sins, Mortal sin, Pride, Greed, Gluttony, Lust, Sloth, Envy, Wrath, Saint Thomas Aquinas, Theology, Virtue, Divine law, Moral theology, Human flourishing.
Frequently Asked Questions
What is the primary focus of this work?
The book provides a systematic theological examination of the seven capital sins, exploring their definitions, origins, and the ways they negatively impact a person's spiritual life.
What are the central themes covered in the text?
The text focuses on the seven deadly sins, the distinction between mortal and venial sin, the historical development of the sin lists, and spiritual remedies for each vice.
What is the core research goal?
The goal is to explain how capital sins originate as "evil thoughts" and why they are considered the sources of other sins, according to the teachings of Thomas Aquinas.
Which scientific or theological methodology is applied?
The work utilizes a theological and historical-analytical method, referencing classical Church documents, the Summa Theologiae, and various historical theologians.
What topics are explored in the main body?
The main body breaks down each of the seven sins (Pride, Greed, Gluttony, Lust, Sloth, Envy, and Wrath) individually, often providing sub-categories and specific remedies for each.
Which keywords define this research?
Key terms include Capital sins, Mortal sin, Pride, Greed, Theology, Virtue, Divine law, and Moral theology.
How does the author distinguish between mortal and venial sins?
The author explains that mortal sin is of a graver nature, involving full intention and action that threatens eternal damnation, while venial sin is relatively minor.
What is the significance of the "remedies" sections?
These sections provide practical and spiritual advice, such as meditation on the life of Christ or the practice of humility, to help the reader overcome specific sinful tendencies.
Why is Pride listed first among the seven sins?
Pride is considered the most serious because it acts as the root of all other sins, often leading an individual to commit the other six capital vices.
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- Pierre Mvogo Amougou (Autor), 2019, The Capital Sins According to Saint Thomas Aquinas. Description and Remedies, Múnich, GRIN Verlag, https://www.grin.com/document/1131072
