Yetti halokatli gunoh

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Ieronymus Boschning "Yetti halokatli gunoh va to'rtta oxirgi narsa"
Muqaddas Ruh va yettita o'lik gunoh . Uoltersning W.171 qo'lyozmasidan folio (15-asr)

 Yetti halokatli gunoh, shuningdek , asosiy illatlar yoki asosiy gunohlar sifatida ham tanilgan, nasroniy ta'limotidagi illatlarni guruhlash va tasniflashdir[1]. Standart ro'yxatga ko'ra, ular yetti kapital fazilatga zid bo'lgan mag'rurlik, ochko'zlik (boylikka), g'azab, hasad, shahvat, ochko‘zlik (ovqatga) va dangasalikdir . Bu gunohlar ko'pincha insonning tabiiy qobiliyatlari yoki ehtiroslarini suiiste'mol qilish yoki haddan tashqari ko'rinishlari deb hisoblashadi (masalan, ochko'zlik ovqatlanish istagini suiiste'mol qiladi).

Ushbu tasniflash cho'l otalari, ayniqsa Evagrius Ponticus'dan kelib chiqqan[2]. Evagriusning shogirdi Jon Kassian o'zining "Institutlar" kitobi bilan bu tasnifni Yevropaga olib keldi [3] va u yerda katoliklarning konfessiyaviy amaliyotlari uchun asos bo'ldi.

Yetti halokatli gunoh risolalarda muhokama qilinadi va katolik cherkovlaridagi rasmlar va haykaltaroshlik bezaklarida, shuningdek, eski darsliklarda tasvirlangan[1]. Yetti halokatli gunoh, Muqaddas Ruhga qarshi gunohlar va qasos uchun Osmonga iltijo qiladigan gunohlar, ayniqsa , g'arbiy nasroniy an'analarida nafratlanadigan narsalar sifatida o'rgatiladi[4].

Tarix[tahrir | manbasini tahrirlash]

Yunon-rim qadimgi davrlari[tahrir | manbasini tahrirlash]

Goratsiy kabi Rim yozuvchilari fazilatlarni ulug'lashgan va ular illatlarni sanab o'tgan va ulardan ogohlantirgan. Uning ilk maktublarida “Yomonlikdan qochish ezgulik, ahmoqlikdan qutulish esa donolik ibtidosi” deyiladi"[5].

Inson yuragi yettita halokatli gunohga duchor bo'lgan allegorik tasvir, ularning har biri hayvon tomonidan tasvirlangan (soat yo'nalishi bo'yicha: qurbaqa = ochko'zlik (boylikka); ilon = hasad; sher = g'azab; shilliqurt = dangasa; cho'chqa = ochko'zlik; echki = shahvat; tovus = g'urur) .

Hozirda tan olingan yettita o'limli gunohning kelib chiqishi[tahrir | manbasini tahrirlash]

Bu “yomon fikrlar”ni quyidagicha tasniflash mumkin: [6]

  • jismoniy (oziqlantiruvchi, jinsiy va ishtaha tomonidan ishlab chiqarilgan fikrlar)
  • hissiy (depressiv, jahldor yoki e'tiborsiz kayfiyat tufayli paydo bo'lgan fikrlar)
  • aqliy (rashkchi/hasadgo'y, maqtanchoq yoki hubristik ruhiy holatlardan kelib chiqadigan fikrlar)

To'rtinchi asr rohibi Evagrius Ponticus to'qqizta logizmni sakkiztaga qisqartirdi:[7][2]

  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, or grandiosity[8]

Evagriusning ro'yxati Jon Kassianning ko'plab yozuvlarida G'arbiy nasroniylikning lotin tiliga tarjima qilingan[9][10]. Shunday qilib, G'arb an'analarining ma'naviy pietaslari yoki katolik diniga sig'inishlarining bir qismiga aylangan:[6]

  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)

Milodiy 590-yilda Papa Gregori I keng tarqalgan ro'yxatni shakllantirish uchun ro'yxatni qayta ko'rib chiqdi[11]. Gregori tristitia birlashtirdi acedia bilan va vanagloria superbia bilan, invidia bo'lgan hasadni qo'shish lotin tilida[12][13]. Grigoriyning ro'yxati gunohlarning standart ro'yxatiga aylandi. Tomas Aquinas o'zining "Summa Theologica" da Gregorining ro'yxatini ishlatadi va himoya qiladi, garchi u ularni "kapital gunohlar" deb atasa ham, chunki ular barcha boshqalarning boshi va shaklidir[14]. Anglikan birligi[15], Lyuteran cherkovi[16], va Metodist cherkovi[17][18] kabi nasroniy mazhablari hali ham ushbu ro'yxatni saqlab qolishadi va Billi Grem kabi zamonaviy xushxabarchilar yettita halokatli gunohni tushuntirdilar[19].

Tarixiy va zamonaviy ta'riflar, qarashlar va assotsiatsiyalar[tahrir | manbasini tahrirlash]

Anglikan Genri Edvard Manningning so'zlariga ko'ra, yettita o'lik gunohlar abadiy o'limning yetti yo'lidir[20].

Nafs[tahrir | manbasini tahrirlash]

Nafs yoki shahvat ( lotincha: luxuria </link> "tanaviy") - kuchli sog'inish. Bu odatda kuchli yoki jilovlanmagan shahvoniy istak sifatida qabul qilinadi[21] bu zino (jumladan, zino ), zo'rlash, hayvonlar bilan aloqa qilish va boshqa gunoh va jinsiy harakatlarga olib kelishi mumkin; ko'pincha, lekin bu, shuningdek, pul yoki hokimiyat kabi cheksiz istakning boshqa shakllarini ham anglatishi mumkin. Genri Edvard Menning tushuntiradiki, shahvatning nopokligi odamni "iblisning quliga" aylantiradi[20].

Nafs odatda eng jiddiy katta gunoh deb hisoblanadi[22][23]. Foma Akvinskiy buni odamlarning hayvonlar bilan bo'lishish qobiliyatini suiiste'mol qilish deb hisoblaydi va tana gunohlari ruhiy gunohlardan kamroq og'irroqdir deb hisoblaydi[24].

Ochko'zlik[tahrir | manbasini tahrirlash]

Natyurmort: Ortiqcha ( Albert Anker, 1896)

Ochko'zlik ( lotincha: gula ) har qanday narsani ortiqcha isrof qilish va ortiqcha iste'mol qilishdir . Bu so'z lotincha gluttire so'zidan kelib chiqqa, yutib yuborish yoki yutish ma'nosini anglatadi[25]. Uning qoralanishining sabablaridan biri shundaki, farovonlarning yirtilishi muhtojlarni och qoldirishi mumkin[26].

Tomas Akvinskiy kabi o'rta asr cherkov rahbarlari ochko'zlikka kengroq nuqtai nazarga ega bo'lib[26], bu ovqatlanishni obsesiv kutish va lazzatli taomlar va qimmat ovqatlarga haddan tashqari berilishni ham o'z ichiga olishi mumkinligini ta'kidladilar[27]. Aquinas, shuningdek, ochko'zlikning besh shaklini sanab o'tdi:

  • Laute – eating too expensively
  • Studiose – eating too daintily
  • Nimis – eating too much
  • Praepropere – eating too soon
  • Ardenter – eating too eagerly

Ochko'zlik[tahrir | manbasini tahrirlash]

Evelin De Morgan tomonidan Mammonga sig'inish (1909).

Genri Edvardning so'zlariga ko'ra, ochko'zlik "odamni bu dunyoning botqog'iga botiradi va uni o'zining xudosiga aylantiradi"[20].

Xristian yozuvlaridan tashqari ta'riflanganidek, ochko'zlik, ayniqsa, moddiy boylikka nisbatan bir nechta ehtiyojlarni qo'lga kiritish yoki egallashga bo'lgan haddan tashqari istakdir[28]. Akvinskiyning fikricha, u mag'rurlik kabi yomonlikka olib kelishi mumkin[29].

Yalqovlik[tahrir | manbasini tahrirlash]

Bug'doy va o'tlar haqidagi masal (1624) Avraam Blumert, Valters san'at muzeyi

Yalqov-( lotincha: tristitia, yoki acedia- "ehtiyotsiz") qadimgi davrlardan beri mavjud bo'lgan va aqliy, ruhiy, patologik va jismoniy holatlarni o'z ichiga olgan o'ziga xos tushunchalar to'plamini anglatadi[30]. Bu qiziqishning yo'qligi yoki harakatga odatiy intilmaslik sifatida aniqlanishi mumkin[31].

Avliyo Tomas Akvinskiy o'zining "Summa Theologica" asarida yalqovlikni "ma'naviy yaxshilik uchun qayg'u" deb ta'riflagan[29].

Yalqovlikning doirasi keng[30]. Ruhiy jihatdan, acedia birinchi navbatda dindorlar, ayniqsa rohiblar bilan bog'liq azob-uqubatlarga ishora qildi, bunda ular Xudo oldidagi burchlari va majburiyatlariga befarq bo'lishdi. Ruhiy jihatdan, acedia bir qator o'ziga xos tarkibiy qismlarga ega; Ulardan eng muhimi ta'sirsizlik, o'ziga yoki boshqalarga nisbatan hech qanday his-tuyg'ularning yo'qligi, zerikish, g'azab, befarqlik va passiv inert yoki sust fikrlashni keltirib chiqaradigan aqliy holat. Jismoniy jihatdan, acedia asosan harakatni to'xtatish va ishga befarqlik bilan bog'liq; dangasalik, bekorchilik va befarqlikda o'z ifodasini topadi[30].

Yalang'ochlik Muqaddas Ruh tomonidan berilgan yetti inoyat in'omidan foydalanishni to'xtatishni o'z ichiga oladi ( Donolik, Tushunish, Maslahat, Bilim, Taqvodorlik, Kuchlilik va Rabbiydan qo'rqish ); Bunday e'tiborsizlik abadiy hayot sari ma'naviy taraqqiyotning sekinlashishiga, qo'shniga bo'lgan ko'p qirrali xayriya burchlarini e'tiborsiz qoldirishga va Xudoni sevuvchilarga nisbatan adovatga olib kelishi mumkin[20].

Boshqa yettita o'limga olib keladigan gunohlardan farqli o'laroq, dangasalik mas'uliyatdan voz kechish gunohidir. Bu har qanday boshqa kapital illatlardan kelib chiqishi mumkin; masalan, o'g'il otasi oldidagi burchini g'azab bilan qoldirishi mumkin. Yalqovlik holati va odati o'limli gunohdir, ruhning yalqovlikning oxirgi o'lim holatiga intilishi esa, ma'lum holatlardan tashqari, o'lik emas[20].

Hissiy va kognitiv jihatdan, akdiyaning yovuzligi dunyoga, undagi odamlarga yoki o'ziga nisbatan his-tuyg'ularning etishmasligida namoyon bo'ladi. Acedia sezgi o'zini birinchi navbatda dunyodan, keyin esa o'zidan begonalashtirish sifatida shakllanadi. Ushbu holatning eng chuqur versiyalari boshqalarga yoki o'ziga g'amxo'rlik qilishning barcha shakllaridan voz kechishda topilgan, ammo ilohiyotshunoslar kamroq, ammo ko'proq shovqinli elementni ham qayd etganlar. Buyuk Grigoriyning ta'kidlashicha, "Tristitiyadan yovuzlik, g'azab, qo'rqoqlik va umidsizlik paydo bo'ladi". Choser akediyaning ushbu xususiyati bilan shug'ullanib, gunohning xususiyatlarini umidsizlik, uyquchanlik, bekorchilik, kechikish, beparvolik, dangasalik va g'azablanishni o'z ichiga oladi, oxirgisi turli xil "g'azab" yoki yaxshiroq tarjima qilingan "g'azab". Choserning fikricha, insonning gunohi ezilish va chekinish, ezgulik qilishdan bosh tortishdan iborat, chunki u o'ziga aytadigan bo'lsak, yaxshilikning o'rnatilishi bilan bog'liq sharoitlar juda og'ir va azob chekish juda qiyin. Chocerning fikriga ko'ra , Acedia shuning uchun har qanday manba va ish motivining dushmanidir[32].

Yalang'ochlik tana hayotini buzadi, uning kundalik ehtiyojlariga e'tibor bermaydi va ongni sekinlashtiradi va katta ahamiyatga ega bo'lgan narsalarga e'tiborini to'xtatadi. Yalang'och odamga o'zining solih ishlariga to'sqinlik qiladi va shu tariqa insonning halokatiga olib keladigan dahshatli manbaga aylanadi[32].

G'azab[tahrir | manbasini tahrirlash]

Jak de l'Anj tomonidan "G'azab"

G'azab ( ira ) nazoratsiz g'azab, g'azab va hatto nafrat hissi sifatida belgilanishi mumkin. G'azab ko'pincha qasos olish istagida namoyon bo'ladi[33].

Katolik cherkovining katexizmiga ko'ra, g'azabning neytral harakati begunoh odamga qarshi qaratilgan bo'lsa, haddan tashqari kuchli yoki uzoq muddatli bo'lsa yoki haddan tashqari jazoni xohlasa, g'azabning gunohiga aylanadi. "Agar g'azab qo'shnisini o'ldirish yoki og'ir yaralash uchun qasddan orzu qilish darajasiga yetsa, bu xayriyaga jiddiy qarshidir; bu o'limli gunohdir." (CCC 2302) Nafrat - bu boshqa birovning baxtsizlik yoki yovuzlikka duchor bo'lishini xohlash gunohi va kimdir jiddiy zararni xohlasa, o'limli gunohdir (CCC 2302-03).

Odamlar o'zini yoki o'zi qiziqtirgan odamning xafa bo'lganini his qilganda, g'azablangan hodisaning tabiati va sababiga ishonch hosil qilganda, boshqa birov aybdor ekanligiga ishonch hosil qilganda va ular hali ham ta'sir qila olishlarini his qilganlarida g'azablanadilar. vaziyat yoki u bilan yengish[34].

Genri Edvard Manning fikricha, "g'azablangan odamlar o'zlariga quldirlar"[20].

Hasad[tahrir | manbasini tahrirlash]

Hasad-( invidia) ochko'zlik va nafs kabi to'ymas istak bilan ajralib turadi. Buni boshqa birovning xususiyatlariga yoki mulkiga nisbatan qayg'uli yoki xafagarchilik deb ta'riflash mumkin. Bu shon-shuhratdan kelib chiqadi[35] va odamni qo'shnisidan ajratadi[20].

Avliyo Foma Akvinskiyning fikricha, hasaddan qoʻzgʻatilgan kurash uch bosqichdan iborat: birinchi bosqichda hasadgoʻy odam oʻzganing obroʻsini tushirishga harakat qiladi; o'rta bosqichda hasadgo'y odam "birovning baxtsizligidan xursand bo'ladi" (agar u boshqa odamni tuhmat qilishga muvaffaq bo'lsa) yoki "o'zganing farovonligidan qayg'u" (agar u muvaffaqiyatsiz bo'lsa) oladi; uchinchi bosqich esa nafratdir, chunki "qayg'u nafratga sabab bo'ladi"[36].

Bertran Rassellning ta'kidlashicha, hasad baxtsizlikning eng kuchli sabablaridan biri bo'lib, hasad qiluvchilarga qayg'u keltiradi, shu bilan birga ularni boshqalarga azob berish istagini uyg'otadi[37].

Mag'rurlik[tahrir | manbasini tahrirlash]

Ieronymus Boschning "Yetti halokatli gunoh va to'rtta oxirgi narsa" dagi mag'rurlik tafsiloti, c. 1500

Mag'rurlik-( superbia), hubris ( qadimgi yunoncha ὕβρις dan) yoki behudalik deb ham ataladi. Bu deyarli har bir ro'yxatdagi ettita halokatli gunohning asl va eng yomoni, eng shaytoniysi hisoblanadi[38]. Bundan tashqari, bu boshqa katta gunohlarning manbai deb hisoblanadi. Mag'rurlik kamtarlikning aksidir[39][40].

Mag'rurlik barcha gunohlarning onasi deb atalgan va shaytonning eng muhim xususiyati deb hisoblangan. CS Lewis "Mere Christianity " asarida mag'rurlik "xudoga qarshi" holat, nafs va nafs to'g'ridan-to'g'ri Xudoga qarama-qarshi bo'lgan pozitsiya ekanligini yozadi: "Nopoklik, g'azab, ochko'zlik, ichkilikbozlik va bularning barchasi taqqoslanadigan narsadir: Mag'rurlik orqali iblis iblisga aylandi: Mag'rurlik har qanday boshqa illatlarga olib keladi: bu Xudoga to'liq qarshi ruhiy holatdir[41]. Mag'rurlik ruhni Xudodan, shuningdek, Uning hayot va inoyat beruvchi huzuridan uzib qo'yishi tushuniladi[20].

Inson turli sabablarga ko'ra mag'rur bo'lishi mumkin. Muallif Ichabod Spenser ta'kidlaganidek, "ma'naviy g'urur - shaytonning eng yomon tuzog'i bo'lmasa ham, mag'rurlikning eng yomon turidir. Ayniqsa, qalb bu narsada aldamchidir”[42]. Jonatan Edvards shunday dedi: "Esda tutingki, mag'rurlik yurakdagi eng yomon ilon, qalbning tinchligi va Masih bilan shirin muloqotiga eng katta xalaqit beradi; bu Shaytonning butun binosining poydevorida bo'lgan va eng past bo'lgan birinchi gunoh edi. Bu eng qiyin ildiz otgan va barcha shahvatlarning eng yashirin, sirli va yolg'onidir va ko'pincha, sezilmasdan, dinning o'rtasiga va ba'zida kamtarlik niqobi ostida kirib boradi"[43].

Mag'rurlikning zamonaviy qo'llanilishini Injil maqolida jamlash mumkin: "Mag'rurlik halokatdan oldin, mag'rurlik yiqilishdan oldin boradi" (qisqartirilgan "Mag'rurlik yiqilishdan oldin boradi", Hikmatlar 16:18). "Ko'r qiladigan g'urur" aqlga qarshi ahmoqona harakatlarga sabab bo'ladi[44]. Siyosiy tahlilda “takabburlik” koʻp yillar davomida katta kuchga ega boʻlgan rahbarlarning oʻzlariga borgan sari irratsional tarzda ishonib, maslahatlarga nafrat bilan qaraydigan boʻlib qolishini, bu esa ularni impulsiv harakat qilishga olib borishini tasvirlash uchun ishlatiladi[44].

Tarixiy gunohlar[tahrir | manbasini tahrirlash]

Acedia[tahrir | manbasini tahrirlash]

Acedia mozaikasi, Notr-Dam de Fourvière bazilikasi

Acedia-(lotin, acedia - "ehtiyotsiz"[30]; yunoncha ἀkēdia) qilish kerak bo'lgan narsaga e'tibor bermaslik. Bu loqaydlik deb tarjima qilinadi; quvonchsiz depressiya. Bu melankolik bilan bog'liq; acedia xulq-atvorni tasvirlaydi va melankoli uni keltirib chiqaradigan his-tuyg'ularni taklif qiladi. Ilk nasroniylik tafakkurida quvonchning yo'qligi Xudoning yaxshiliklaridan bahramand bo'lishni qasddan rad etish deb hisoblangan. Aksincha, befarqlik, qiyin paytlarda boshqalarga yordam berishdan bosh tortish deb hisoblangan.

Acēdia - yunoncha κηδεία atamasining salbiy shakli ( Kēdeia ), undan foydalanish cheklangan. "Kēdeia" so'zi, ayniqsa, turmush o'rtog'ining o'liklarga bo'lgan sevgisi va hurmatini anglatadi[45].

Rim papasi Gregori buni o'z ro'yxatida tristitia bilan birlashtirdi. Foma Akvinskiy ro'yxatni talqin qilishda akdiyani ta'riflaganida, u uni "aqlning bezovtaligi" deb ta'riflagan, bu bezovtalik va beqarorlik kabi kichik gunohlarning avlodi bo'lgan[46].

Hozirda Acedia katolik cherkovining katexizmida ma'naviy dangasalik sifatida ta'riflangan va ruhiy vazifalarni juda qiyin deb hisoblaydi. IV asrda nasroniy rohiblari acediya, birinchi navbatda, dangasalik o'rniga ruhiy ajralishni keltirib chiqaradigan melanxoliya holatidan kelib chiqqan deb ishonishgan[47].

Maqtanchoqlik[tahrir | manbasini tahrirlash]

Vainglory-(lotin, vanagloria) asossiz maqtanishdir. Papa Gregori buni mag'rurlikning bir shakli deb bildi, shuning uchun u gunohlar ro'yxati uchun manmanlikni mag'rurlikka aylantirdi[12]. Akvinskiyning fikriga ko'ra, bu hasadning ajdodidir[35].

Lotin atamasi gloria taxminan maqtanishni anglatadi, garchi uning ingliz tilidagi shon-sharafi faqat ijobiy ma'noga ega bo'lsa ham. Tarixan, behuda atamasi taxminan befoyda degan ma'noni anglatardi (zamonaviy "behuda" iborasida saqlanib qolgan ma'no), ammo XIV asrga kelib kuchli narsisistik ohanglarga ega bo'lib, bugungi kunda ham saqlanib qoladi[48].

Tan olish shakllari[tahrir | manbasini tahrirlash]

Iezuit olimi Fr tomonidan 2009-yilda o'tkazilgan tadqiqotga ko'ra. Roberto Busa, erkaklar tan oladigan eng keng tarqalgan halokatli gunoh shahvatdir va ayollar tomonidan tan olinadigan eng keng tarqalgan halokatli gunoh bu mag'rurlikdir[49]. Bu farqlar har bir jins tomonidan sodir etilgan jinoyatlarning haqiqiy soniga bog'liqmi yoki nima "hisoblash" yoki tan olinishi kerakligi haqidagi turli qarashlar kuzatilgan naqshga sabab bo'lganligi aniq emas edi[50].

Shuningdek qarang[tahrir | manbasini tahrirlash]

Manbalar[tahrir | manbasini tahrirlash]

  1. ↑ 1,0 1,1 Tucker, Shawn. The Virtues and Vices in the Arts: A Sourcebook. Cascade, 2015. ISBN 978-1625647184. 
  2. ↑ 2,0 2,1 Evagrius. The Greek Ascetic Corpus. Oxford and New York: Oxford University Press, 22 June 2006. ISBN 0199297088. 
  3. ↑ Cassian, John. The Institutes. Newman Press of the Paulist Press, 2000. ISBN 0809105225. 
  4. ↑ Gaume, Jean. The Catechism of Perseverance; Or, An Historical, Dogmatical, Moral, Liturgical, Apologetical, Philosophical and Social Exposition of Religion (en). M.H. Gill & Son, 1883 — 871 bet. „Q. What are the capital sins? A. The capital sins are mortal sins of their own nature and the sources of many other sins. They are seven in number: pride, covetousness, lust, gluttony, envy, anger and sloth. ... Q. What other sins ought we to fear most? A. The other sins that we ought to fear most are sins against the Holy Ghost and sins that cry to Heaven for vengeance.“ 
  5. ↑ Tilby, Angela. The Seven Deadly Sins: Their origin in the spiritual teaching of Evagrius the Hermit. SPCK, 23 April 2013. ISBN 9780281062997. 
  6. ↑ 6,0 6,1 Refoule, F. (1967) "Evagrius Ponticus," In New Catholic Encyclopaedia, Vol. 5, pp. 644f, Staff of Catholic University of America, Eds., New York: McGraw-Hill.
  7. ↑ Evagrio Pontico, Gli Otto Spiriti Malvagi, trans., Felice Comello, Pratiche Editrice, Parma, 1990, p.11-12.
  8. ↑ In the translation of the Philokalia by Palmer, Ware and Sherrard.
  9. ↑ „NPNF-211. Sulpitius Severus, Vincent of Lerins, John Cassian - Christian Classics Ethereal Library“. www.ccel.org.
  10. ↑ Cassian, John. The Institutes, First, New York: Newman Press of the Paulist Press, 3 January 2000. ISBN 9780809105229. 
  11. ↑ "For pride is the root of all evil, of which it is said, as Scripture bears witness; Pride is the beginning of all sin. [Ecclus. 10, 1] But seven principal vices, as its first progeny, spring doubtless from this poisonous root, namely, vain glory, envy, anger, melancholy, avarice, gluttony, lust." Gregory the Great, Moralia in Iob, book XXXI
  12. ↑ 12,0 12,1 DelCogliano, Mark. Gregory the Great: Moral Reflections on the Book of Job, Volume 1. Cistercian Publications, 18 November 2014. ISBN 9780879071493. 
  13. ↑ Tucker, Shawn R.. The Virtues and Vices in the Arts: A Sourcebook. Cascade Books, an Imprint of Wipf and Stock Publishers, 24 February 2015. 
  14. ↑ „SUMMA THEOLOGICA: The cause of sin, in respect of one sin being the cause of another Prima Secundae Partis, Q. 84; I-II,84,3)“. www.newadvent.org. Qaraldi: 2015-yil 4-dekabr.
  15. ↑ Armentrout, Don S.. An Episcopal Dictionary of the Church: A User-Friendly Reference for Episcopalians (en). Church Publishing, Inc., 1 January 2000 — 479 bet. ISBN 9780898697018. 
  16. ↑ Lessing. „Mighty Menacin' Midianites“ (en). The Lutheran Hour (2002-yil 25-avgust). Qaraldi: 2017-yil 26-mart.
  17. ↑ Speidel. „What Would a United Methodist Jesus Do?“ (en). UCM. — „Thirdly, the United Methodist Jesus reminds us to confess our sins. How long has it been since you have heard reference to the seven deadly sins: pride, gluttony, sloth, lust, greed, envy and anger?“. 2016-yil 25-aprelda asl nusxadan arxivlangan. Qaraldi: 2017-yil 26-mart.
  18. ↑ Decadt. „Falling angels : allegories about the 7 sins and 7 virtues“ (en). Falling Angels. Artnet. Qaraldi: 2023-yil 6-avgust.
  19. ↑ The American Lutheran, Volumes 39-40 (en). American Lutheran Publicity Bureau, 1956 — 332 bet. „The world-renowned Evangelist, Billy Graham, presents in this volume an excellent analysis of the seven deadly sins which he enumerates as pride, anger, envy, impurity, gluttony, avarice and slothfulness.“ 
  20. ↑ 20,0 20,1 20,2 20,3 20,4 20,5 20,6 20,7 Manning, Henry Edward. Sin and Its consequences. 
  21. ↑ „Definition of LUST“. www.merriam-webster.com. Qaraldi: 2016-yil 4-may.
  22. ↑ Dorothy L. Sayers, Purgatory, Introduction, pp. 65–67 (Penguin, 1955).
  23. ↑ Pyle, Eric. William Blake's Illustrations for Dante's Divine Comedy: A Study of the Engravings, Pencil Sketches and Watercolors (en). McFarland, 31 December 2014. ISBN 9781476617022. 
  24. ↑ Aquinas, St Thomas. Summa Theologica, Volume 4 (Part III, First Section) (en). Cosimo, 1 January 2013. ISBN 9781602065604. 
  25. ↑ „Latin Definition for: gluttio, gluttire, -, - (ID: 21567) - Latin Dictionary and Grammar Resources - Latdict“. latin-dictionary.net. Qaraldi: 2022-yil 10-oktyabr.
  26. ↑ 26,0 26,1 Okholm, Dennis. "Rx for Gluttony" (Wayback Machine saytida 2016-03-24 sanasida arxivlangan). Christianity Today, Vol. 44, No. 10, 11 September 2000, p.62
  27. ↑ "Gluttony". Catholic Encyclopedia. http://www.newadvent.org/cathen/06590a.htm. 
  28. ↑ "greed". greed (5th nashri). Houghton Mifflin Harcourt. 2016. http://www.thefreedictionary.com/greed. Qaraldi: 4 February 2019. 
  29. ↑ 29,0 29,1 Aquinas, Thomas. Summa Theologica (All Complete & Unabridged 3 Parts + Supplement & Appendix + interactive links and annotations) (en). e-artnow, 20 August 2013. ISBN 9788074842924. 
  30. ↑ 30,0 30,1 30,2 30,3 Lyman, Stanford. The Seven Deadly Sins: Society and Evil, 1989 — 5 bet. ISBN 0-930390-81-4. 
  31. ↑ „the definition of sloth“. Dictionary.com. Qaraldi: 2016-yil 3-may.
  32. ↑ 32,0 32,1 Lyman, Stanford. The Seven Deadly Sins: Society and Evil — 6–7 bet. 
  33. ↑ Landau, Ronnie. The Seven deadly Sins: A companion, 30 October 2010. ISBN 978-1-4457-3227-5. 
  34. ↑ International Handbook of Anger. p. 290
  35. ↑ 35,0 35,1 Aquinas, Thomas. Summa Theologica, Volume 3 (Part II, Second Section) (en). Cosimo, Inc., 1 January 2013. ISBN 9781602065581. 
  36. ↑ „Summa Theologica: Treatise on The Theological Virtues (QQ[1] – 46): Question. 36 – Of Envy (four articles)“. Sacred-texts.com. Qaraldi: 2010-yil 2-yanvar.
  37. ↑ Russell, Bertrand. The Conquest of Happiness. New York: H. Liverwright, 1930 — 86 bet. 
  38. ↑ Climacus, John. The Ladder of Divine Ascent, Translation by Colm Luibheid and Norman Russell — 62–63 bet. 
  39. ↑ „Humility vs Pride And Why The Difference Should Matter To You | Jeremie Kubicek“ (en-US). jeremiekubicek.com. 2018-yil 18-iyunda asl nusxadan arxivlangan. Qaraldi: 2018-yil 2-mart.
  40. ↑ Acquaviva, Gary J.. Values, Violence and Our Future (en). Rodopi, 2000. ISBN 9042005599. 
  41. ↑ Mere Christianity, C.S. Lewis, ISBN 978-0-06-065292-0
  42. ↑ Dictionary of Burning Words of Brilliant Writers, 1895 — 485 bet. 
  43. ↑ Claghorn, George. To Deborah Hatheway, Letters and Personal Writings (Works of Jonathan Edwards Online Vol. 16). 
  44. ↑ 44,0 44,1 Hollow, Matthew (2014). "The 1920 Farrow's Bank Failure: A Case of Managerial Hubris". Journal of Management History (Durham University) 20 (2): 164–178. doi:10.1108/JMH-11-2012-0071. https://www.academia.edu/6081830. Qaraldi: 1 October 2014. Yetti halokatli gunoh]]
  45. ↑ Henry George Liddell and Robert Scott. A Greek-English Lexicon. Revised by Sir Henry Stuart Jones and Roderick McKenzie. Oxford: Clarendon Press, 1940.
  46. ↑ McCarron, Bill; Knoke, Paul (2002), „From Gent to Gentil: Jed Tewksbury and the Function of Literary Allusion in A Place to Come To“, Robert Penn Warren Studies, 2-jild, № 1
  47. ↑ „Before Sloth Meant Laziness, It Was the Spiritual Sin of Acedia“ (en). Atlas Obscura (2017-yil 14-iyul). Qaraldi: 2017-yil 27-noyabr.
  48. ↑ Oxford English dictionary
  49. ↑ „Two sexes 'sin in different ways'“. BBC News (2009-yil 18-fevral). Qaraldi: 2010-yil 24-iyul.
  50. ↑ Morning Edition. „True Confessions: Men And Women Sin Differently“. NPR (2009-yil 20-fevral). Qaraldi: 2010-yil 24-iyul.

Qo'shimcha o'qish[tahrir | manbasini tahrirlash]

  • Cassian, John „The Remedies for the Eight Principal Faults.“,. Ante-Nicene Christian Library, Volume XI. T. & T. Clark in Edinburgh, 1885. 
  • de la Puente, Lius „On Pride and Vainglory“,. Meditations On The Mysteries Of Our Holy Faith. Richarson and Son, 1852. 
  • Schumacher, Meinolf [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 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.)
  • Rebecca Konyndyk DeYoung, Glittering Vices: A New Look at the Seven Deadly Sins and Their Remedies, (Grand Rapids: BrazosPress, 2009)
  • Solomon Schimmel, The Seven Deadly Sins: Jewish, Christian and Classical Reflections on Human Psychology, (New York: Oxford University Press, 1997)
  • Slater S.J., Thomas „Book 4: On Sin (Pride)“,. A manual of moral theology for English-speaking countries. Burns Oates & Washbourne Ltd., 1925. 
  • Tucker, Shawn. The Virtues and Vices in the Arts: A Sourcebook, (Eugene, OR: Cascade Press, 2015)

Tashqi havolalar[tahrir | manbasini tahrirlash]

Andoza:Seven Deadly Sins 

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