What are the Virtues? Seven deadly sins description add your price to the comment database.

1. Pride, despising everyone, demanding servility from others, ready to ascend to heaven and become like the Most High: in a word - pride to the point of self-adoration.

2. Love of money. Greed for money, combined for the most part with unrighteous acquisitions, does not allow a person to think even a minute about spiritual things.

3. Fornication. (that is, sexual activity before marriage), adultery (that is, adultery). Dissolute life. Failure to preserve the senses, especially the sense of touch, is the insolence that destroys all virtues. Foul language and reading voluptuous books.

Voluptuous thoughts, indecent conversations, even a single glance directed with lust at a woman are considered fornication. The Savior speaks about it this way: “You have heard that it was said to the ancients: You shall not commit adultery, but I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart” (Matthew 5:27.28).

If he who looks lustfully at a woman sins, then the woman is not innocent of the same sin if she dresses up and adorns herself with the desire for people to look at her and be seduced by her, “for woe to the man through whom temptation comes.”

4. Envy, leading to every possible crime against one’s neighbor.

5. Gluttony or carnal pleasure, not knowing any fasting, combined with a passionate attachment to various amusements, following the example of the Gospel rich man who had fun “all the days of the day” (Luke 16:19).

Drunkenness, drug use.

6. Uncompromising anger and resolving to terrible destruction, following the example of Herod, who in his anger beat the Bethlehem babies.

Hot temper, acceptance of angry thoughts: dreams of anger and revenge, indignation of the heart with rage, darkening of the mind by it: obscene shouting, argument, abusive, cruel and caustic words. Malice, hatred, enmity, revenge, slander, condemnation, indignation and insult to one’s neighbor.

7. Dejection. Laziness towards any good deed, especially prayer. Excessive restfulness with sleep. Depression, despair (which often leads a person to suicide), lack of fear of God, complete carelessness about the soul, neglect of repentance until the last days of life.

Sins crying to heaven:

In general, intentional homicide (this includes abortions), and especially parricide (fratricide and regicide). Sin of Sodom. Unnecessary oppression of a poor, defenseless person, a defenseless widow and young orphans.

Withholding from a wretched worker the wages he deserves. Taking away from a person in his extreme situation the last piece of bread or the last mite, which he obtained with sweat and blood, as well as the forcible or secret appropriation of alms, food, warmth or clothing from those imprisoned, which are determined by him, and in general their oppression. Sorrows and insults to parents to the point of daring beatings.

Sins of blasphemy against the Holy Spirit:

Excessive trust in God or continuation of a hard sinful life in the sole hope of God’s mercy. Despair or the feeling opposite to excessive trust in God in relation to God’s mercy, which denies the fatherly goodness in God and leads to thoughts of suicide. Stubborn unbelief, not convinced by any evidence of truth, even obvious miracles, rejecting the most established truth.

About the seven virtues opposite to the main sinful passions

1. Love. Changing during prayer the fear of God into the love of God. Loyalty to the Lord, proven by the constant rejection of every sinful thought and feeling. The indescribable, sweet attraction of the whole person with love for the Lord Jesus Christ and for the worshiped Holy Trinity. Seeing the image of God and Christ in others; the preference for oneself over all one's neighbors resulting from this spiritual vision. Love for neighbors is brotherly, pure, equal to everyone, joyful, impartial, flaming equally towards friends and enemies.

Inactivity of the bodily senses during prayer. Prayer power that overcomes sin. Retreat of all passions.

The depth of humility and the most humiliating opinion of oneself...

2. Non-covetousness. Satisfying yourself with one thing necessary. Hatred of luxury. Mercy for the poor. Loving the poverty of the Gospel. Trust in God's Providence. Following Christ's commandments. Calmness and freedom of spirit. Softness of heart.

3. Chastity. Avoidance of all kinds of fornication. Avoidance of voluptuous conversations and reading, from the pronunciation of voluptuous, nasty and ambiguous words. Storage of the senses, especially sight and hearing, and even more so the sense of touch. Modesty. Refusal from the thoughts and dreams of prodigals. Ministry to the sick and disabled. Memories of death and hell. The beginning of chastity is a mind that does not waver from lustful thoughts and dreams; the perfection of chastity is purity that sees God.

4. Humility. Fear of God. Feeling it during prayer. Fear that arises during especially pure prayer, when the presence and greatness of God is especially strongly felt, so as not to disappear and turn into nothing. Deep knowledge of one's insignificance. Changes in the view of one’s neighbors, and these without any coercion, seem to the humbled person to be superior to him in all respects. The manifestation of simplicity from living faith. Hatred of human praise. Constant blaming and beating yourself up. Rightness and directness. Impartiality.

Rejection and oblivion of flattering customs and words.

Rejection of earthly wisdom as unbecoming before God (Luke 16:15). Leaving word justification. Silence before the offender, studied in the Gospel. Putting aside all your own speculations and accepting the mind of the Gospel.

5. Abstinence. Refrain from excessive consumption of food and drink, especially from drinking excess wine. Precise keeping of fasts established by the Church. Restraining the flesh by moderate and constantly equal consumption of food, from which passions in general begin to weaken, and especially self-love, which consists of a wordless love of the flesh, its life and peace.

6. Meekness. Avoidance of angry thoughts and indignation of the heart with rage. Patience. Following Christ, who calls His disciple to the cross. Peace of the heart. Silence of the mind. Christian firmness and courage. Not feeling insulted. Kindness.

7. Sobriety. Zeal for every good deed. Attention when praying. Careful observation of all your deeds, words, thoughts and feelings. Extreme self-distrust.

Continuous stay in prayer and the word of God. Awe. Constant vigilance over oneself. Keeping yourself from a lot of sleep and effeminacy, idle talk, jokes and sharp words. Remembrance of eternal blessings, desire and expectation of them.

According to books:

“To help the penitent”, from the works of St. Ignatius Branchaninov.

Sretensky Monastery 1999 Page. 3-16.

"The Seven Deadly Sins"

M.: Trifonov Pechenga Monastery, "Ark", 2003. Pp. 48.

Glory to GOD our Living Father, Son, and Holy Spirit and Blessed Virgin Mary!

Glory to Archangel Michael and the Heavenly Powers!

Glory to all the saints!

Michel Montaigne: "To those who have not comprehended the science of good, every other science brings only harm.”

Biblical Love: “And now these three remain: Faith, Hope, Love;

But Love is the GREATEST of them."

Material from Wikipedia - the free encyclopedia

Seven Virtues- in Western Christianity, a set of the main positive traits of human character. The seven virtues are divided into and.

The origins of the doctrine of cardinal virtues are in the ancient philosophy of Plato, Aristotle, and the Stoics. Theological virtues are identified on the basis of the New Testament.

The seven virtues are traditionally contrasted. In artistic form, the struggle between virtues and sins in the human soul was described in.

In fine art, frescoes and a series of engravings are dedicated to the seven virtues.

A series of programs based on the book "The Law of God for Family and School"
Archpriest Seraphim Slobodsky. Project website:

About the seven virtuesopposite to the main sinful passions

1. Love. Changing during prayer the fear of God into the love of God. Loyalty to the Lord, proven by the constant rejection of every sinful thought and feeling. The indescribable, sweet attraction of the whole person with love for the Lord Jesus Christ and for the worshiped Holy Trinity. Seeing the image of God and Christ in others; the preference for oneself over all one's neighbors resulting from this spiritual vision. Love for neighbors is brotherly, pure, equal to everyone, joyful, impartial, flaming equally towards friends and enemies.
Inactivity of the bodily senses during prayer. Prayer power that overcomes sin. Retreat of all passions.
The depth of humility and the most humiliating opinion of oneself...

2. Non-covetousness. Satisfying yourself with one thing necessary. Hatred of luxury. Mercy for the poor. Loving the poverty of the Gospel. Trust in God's Providence. Following Christ's commandments. Calmness and freedom of spirit. Softness of heart.

3. Chastity. Avoidance of all kinds of fornication. Avoidance of voluptuous conversations and reading, from the pronunciation of voluptuous, nasty and ambiguous words. Storage of the senses, especially sight and hearing, and even more so the sense of touch. Modesty. Refusal from the thoughts and dreams of prodigals. Ministry to the sick and disabled. Memories of death and hell. The beginning of chastity is a mind that does not waver from lustful thoughts and dreams; the perfection of chastity is purity that sees God.

4. Humility. Fear of God. Feeling it during prayer. Fear that arises during especially pure prayer, when the presence and greatness of God is especially strongly felt, so as not to disappear and turn into nothing. Deep knowledge of one's insignificance. Changes in the view of one’s neighbors, and these without any coercion, seem to the humbled person to be superior to him in all respects. The manifestation of simplicity from living faith. Hatred of human praise. Constant blaming and beating yourself up. Rightness and directness. Impartiality.
Rejection and oblivion of flattering customs and words.
Rejection of earthly wisdom as unbecoming before God (Luke 16:15). Leaving word justification. Silence before the offender, studied in the Gospel. Putting aside all your own speculations and accepting the mind of the Gospel.

5. Abstinence. Refrain from excessive consumption of food and drink, especially from drinking excess wine. Precise keeping of fasts established by the Church. Restraining the flesh by moderate and constantly equal consumption of food, from which passions in general begin to weaken, and especially self-love, which consists of a wordless love of the flesh, its life and peace.

6. Meekness. Avoidance of angry thoughts and indignation of the heart with rage. Patience. Following Christ, who calls His disciple to the cross. Peace of the heart. Silence of the mind. Christian firmness and courage. Not feeling insulted. Kindness.

7. Sobriety. Zeal for every good deed. Attention when praying. Careful observation of all your deeds, words, thoughts and feelings. Extreme self-distrust.
Continuous stay in prayer and the word of God. Awe. Constant vigilance over oneself. Keeping yourself from a lot of sleep and effeminacy, idle talk, jokes and sharp words. Remembrance of eternal blessings, desire and expectation of them.

To acquire virtues, it is necessary to dedicate all good deeds done to Christ, to do them in His name. So, for example, if they offend us and want to take revenge on us, then we will restrain ourselves, saying to ourselves: “I will forgive for the sake of Christ, who forgave me my sins.” If we ourselves have little money, and a beggar comes up to us, and we don’t want to give, in addition, demons send thoughts that he is not worthy of our alms, then we will overcome ourselves and give with the thought: “I will give for the sake of Christ, who gave me everything, what I have." If we have already eaten enough, and the belly asks for more and more, we will stop, get up from the table, saying to ourselves: “I will abstain for the sake of Christ, who taught me abstinence through His fasting.”

With a similar disposition, you need to do all other good deeds, big and small. In addition to such internal dedication, the performance of good deeds must necessarily be accompanied by prayer, for example: “Lord, give me the strength to forgive (or to give, or to abstain.” “Prayer is the mother of all virtues.” We cannot acquire virtues without the help of God. The Lord Himself said : “Without Me you can do nothing” (John 15:5) Those who do not understand this and try to fulfill the commandments, relying only on their own strength, quickly become overwhelmed and become disappointed.

In order to successfully comprehend virtues, it is also very useful to consult with those who have already walked along this path. It is not possible for everyone to find such an experienced spiritual mentor in their life - this is a special gift from God; but anyone can receive such advice from the books written by the holy fathers. That is why Saint Ignatius (Brianchaninov) said that “reading the fatherly writings is the parent and king of all virtues.”

Evil spirits seeking to lead a person astray will, of course, try to interfere with someone who has decided to strive for virtue. But even if they did not interfere, our very nature, accustomed to sin, all our vicious habits will, especially at first, prevent us from taking root in true goodness.

Therefore, the holy fathers warn: “Before starting a good deed, prepare for the temptations that will befall you, and do not doubt the truth” (Rev. Isaac the Syrian). “Whoever does a work pleasing to God will certainly be faced with temptation. For every good deed is either preceded or followed by temptation; and what is done for the sake of God cannot be firm unless it is tested by temptation” (Reverend Abba Dorotheos).

So, “when, while doing good, you suffer some evil, even for a long time, do not be tempted: God will certainly reward you. The longer the reward is delayed, the greater it will be” (St. John Chrysostom). “Do not think that you have acquired virtue if you have not previously fought for it to the point of bleeding” (Reverend Neilus of Sinai).

This, of course, does not mean that out of fear of possible temptations it is better not to do anything good. We must do good without any fear: let the devil hinder us, but God Himself, Who is stronger than the devil, helps us. On our side is not only God, but also all His angels and saints, especially our personal guardian angel and heavenly patron saint, in whose honor we were baptized. They all help on our path to good.

So let any Christian remember the words that the prophet Elisha said to his servant, who was afraid of the enemy hordes: “Do not be afraid, for those who are with us are greater than those who are with them” (2 Kings 6:16).

Warnings about temptations are given so that a person knows in advance and is not surprised, embarrassed or depressed when encountering them. The Holy Fathers warn about them in the same way as someone who knows the way warns a beginner: “Be careful, there’s a ditch on the side, don’t fall into it.” He who is warned easily overcomes all temptations. Whoever, when performing a good deed, dedicates it to God and prays, relying not on himself, but on God, the devil is powerless to lead him astray.

And one more extremely important warning: to succeed in virtues you need to be patient.

The Lord says: “Through your patience save your souls” (Luke 21:19) and “He who endures to the end will be saved” (Mark 13:13). From this it is clear that “patience is that fertile soil on which every virtue grows” (St. Theophan the Recluse).

Sinful passions are divided into different types, and virtues of different types serve as an antidote to one or another sinful passion. We need to observe ourselves, comprehending which virtues are closer to us, and, conversely, which sins we suffer the most from. Having understood this, we will be able to determine the priorities of the internal struggle: with which virtue should we begin our ascent to immortality. Since all the virtues are interconnected, then, starting with one and performing it as it should, we will certainly attract all the others into our soul.

There are developed classifications of virtues; many holy fathers described them. Below are descriptions of only seven main ones, especially relevant for those who are at the beginning of the path.

Abstinence

What is this virtue?

It is often identified with fasting, but this is not entirely true. Of course, fasting is included in abstinence, but abstinence itself is broader than the everyday understanding of fasting, it is not limited only to the food sphere and extends not only to periods of fasting defined by the Church, but should become a general healing principle for a person’s entire life.

Here is how the Monk Ephraim the Syrian explained it:
“There is abstinence of the tongue: not to talk a lot and not to speak empty, to master the tongue and not to slander, not to talk idlely, not to slander one another, not to judge a brother, not to reveal secrets, not to engage in what is not ours.

There is also abstinence for the eyes: to control vision, not to direct your gaze or look... at anything indecent.

There is also abstinence in hearing: to have control over your hearing and not to be amazed by empty rumors.

There is self-restraint in irritability: control anger and not suddenly flare up.

There is abstinence from glory: to control your spirit, not desiring glorification, not to seek glory, not to be arrogant, not to seek honor and not to be arrogant, not to dream of praise.

There is abstinence in thoughts: not to be inclined towards seductive thoughts and not to be deceived by them.

There is abstinence in food: control yourself and not seek out rich food or expensive dishes, do not eat at the wrong time...

There is abstinence in drinking: to control oneself and not go to feasts, not to enjoy the pleasant taste of wines, not to drink wine unnecessarily, not to seek out different drinks, not to chase the pleasure of drinking skillfully prepared mixtures.”

For modern man, this virtue is especially important, since it is precisely this that many people lack and from its absence many suffer and torment their loved ones. All education is essentially the instillation of minimal abstinence skills - when a child is taught to give up his “want” in favor of what he “needs.” But, unfortunately, in our time this is possible less and less. From here arise people who are dissolute in every sense. Hence, for example, adultery and marriage breakdowns. Hence the well-known problems with alcoholism. Hence the unprecedented spread of foul language - due to the fact that people have now forgotten how to restrain themselves even in the smallest things.

An intemperate person experiences a clouding of mind, memory and all abilities are dulled, he becomes hot-tempered, irritable, cannot control himself, and becomes a slave to his passion. Intemperance makes a person weak. Every dissolute person is internally weak and weak-willed.

An intemperate person's thoughts are in disarray, feelings are unbridled, and the will allows itself everything; such a person is almost dead in soul: all his forces act in the wrong direction.

But the virtue of abstinence frees a person from servility to base passions and makes him strong and strong-willed. It has long been known that fasting is an excellent means of training the will. Fasting is a wonderful opportunity to train resilience and toughness, which are so necessary when facing harsh life circumstances. Fasting allows you to learn to overcome yourself, to endure difficulties, and those who have the experience of overcoming themselves become much more resilient, strong, and are not afraid of difficulties.

As St. John Chrysostom said, “God commands abstinence in food so that we curb the impulses of the flesh and make it an obedient instrument for fulfilling the commandments.” We undertake the work of bodily abstinence in order to achieve purity of heart through this fasting. Its purpose is not to torment the body, but to position it to more conveniently serve spiritual needs.

Therefore, “water and vegetables and a fasting table will not bring us any benefit if we do not have an internal disposition corresponding to these external measures” (St. Gregory of Nyssa). “He who believes that fasting only means abstaining from food is mistaken. True fasting is removal from evil, bridling the tongue, putting aside anger, taming lusts, stopping slander, lies and perjury” (St. John Chrysostom).

Without God's help, our labors in abstinence will not be successful. Therefore, prayer should always be combined with fasting. “Prayer is powerless if it is not based on fasting, and fasting is fruitless if prayer is not created on it” (St. Ignatius Brianchaninov). “Fasting sends prayer to heaven, becoming like wings for it” (St. Basil the Great).

It is also important that fasting be connected with forgiveness of neighbors and acts of mercy. About this, the Monk Seraphim of Sarov said: “True fasting does not consist in exhaustion of the flesh alone, but also in giving that part of the bread that you yourself would like to eat to the hungry.”

Orthodox fasting has nothing to do with therapeutic fasting and diet, because fasting primarily heals not the body, but the soul, and strengthens it. By agreeing to abstain, we thereby testify that material life in itself, separated from God, is not a goal or good for us.

The virtue of abstinence is all the more important for us because it was precisely in this virtue that our ancestors, the first people who received from God in Paradise the only commandment of fasting: not to eat the fruit of the tree of the knowledge of good and evil, did not keep this commandment and through this harmed not only themselves, but also everyone who comes from them.

So, if the commandment of fasting was necessary for us in paradise, before our fall, then all the more necessary is it after the fall. Fasting humbles the body and curbs disordered lusts, but enlightens the soul, inspires it, makes it light and soaring in height.

The Savior Himself fasted for 40 days and 40 nights, “leaving us an example, that we should follow in His steps” (1 Pet. 2:21), so that we, according to our strength, would fast on Holy Pentecost. It is written in the Gospel of Matthew that Christ, having cast out a demon from a certain young man, said to the apostles: “This generation is cast out only by prayer and fasting” (Matthew 17:21). This is the great fruit of abstinence, how perfect it makes a person, and what power the Lord gives through it.

When abstaining, it is important to observe moderation and consistency. Too excessive feats of abstinence can unnecessarily strain a person both physically and mentally.

Perfect abstinence is done out of love. This is clearly seen from the story told in Lavsaik. Once upon a time they sent Saint Macarius of Alexandria a bunch of fresh grapes. The saint loved grapes, but decided to send this bunch to one sick brother. With great joy, having received the grapes, this brother sent them to another brother, although he himself wanted to eat them. But this brother, having received the grapes, did the same to him. Thus, the grapes passed through many monks, and not one ate them. Finally, the last brother, having received the bunch, sent it again to Macarius as an expensive gift. Saint Macarius, having learned how everything happened, was surprised and thanked God for such abstinence of the brethren.

Each of the monks managed to abstain because they first thought about others, and not about themselves, and had true love for them.

Mercy

Grace, or mercy, is, first of all, a person’s ability to effectively respond to someone else’s misfortune. The virtue of charity forces a person to go beyond himself and actively pay attention to the needs of other people.

Speaking about this virtue, the Lord Jesus Christ especially emphasized that the one who works in it is likened to God Himself: “Be merciful, just as your Father is merciful” (Luke 6:36). Scripture also says: “He who sows generously will also reap generously” (2 Cor. 9:6) and “Blessed is he who thinks about the poor! In the day of trouble the Lord will deliver him” (Ps. 40:2).

This virtue is the only effective cure for selfishness, which destroys a person, causing him to torment loved ones and ultimately himself, because of which the more selfish a person is, the more unhappy and irritable he is.

This virtue is the most active and allows a person to go beyond his limitations. It connects a person not only with another person to whom he provides a benefit, but also with God, for whose sake this benefit is provided. Saint John Chrysostom said: “When we give to him who lies on the earth, we give to him who sits in heaven.” Why could he say such strange words at first glance? Because God Himself testified to this in the Gospel: “When the Son of Man comes in His glory and all the holy angels with Him, then He will sit on the throne of His glory, and all nations will be gathered before Him; and will separate one from another, as a shepherd separates the sheep from the goats; and He will put the sheep on His right hand, and the goats on His left. Then the King will say to those on His right hand: Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave Me food; I was thirsty and you gave Me something to drink; I was a stranger and you accepted Me; I was naked and you clothed Me; I was sick and you visited Me; I was in prison, and you came to Me. Then the righteous will answer Him: Lord! when did we see you hungry and feed you? or to the thirsty and gave them something to drink? when did we see you as a stranger and accept you? or naked and clothed? When did we see You sick, or in prison, and came to You? And the King will answer them: “Truly I say to you, just as you did it to one of the least of these brothers of Mine, you did it to Me” (Matthew 25: 31-40).

Thus, the alms we provided during our lifetime will become our intercessor on the day of the Last Judgment. However, this applies not only to the future, but also to the present. People often ask: “Why doesn’t God fulfill our prayers?” But, looking deep into their hearts, many could answer this question themselves.

In our needs there are no stronger intercessors before God than the deeds of mercy we have done before. If we are merciful to people, then the Lord will be merciful to us in the same measure. This is what the words mean: “Give, and it will be given to you: good measure, shaken together, pressed and running over, will be poured into your bosom; For with the measure you use, it will be measured back to you” (Luke 6:38). Christ also said: “As you want people to do to you, do so to them” (Luke 6:31) and also: “Blessed are the merciful, for they will receive mercy” (Matthew 5:7).

If we ourselves pass indifferently past the outstretched hand of our neighbor and refuse requests for help addressed to us, then is it surprising if our requests for help suffer the same fate? Even Saint John Chrysostom warned that “without alms, prayer is fruitless.” It is not surprising that God does not listen to the prayers of egoists; Moreover, this is quite fair.

And on the contrary, sincere, selfless doing of good to one’s neighbor attracts God’s mercy to a person. The Lord hears the prayers of the merciful and fulfills their good requests, and grace, like a tender mother, protects them from all evil on all paths of life. St. Augustine wrote: “Do you really think that the one who feeds Christ by feeding the poor will not himself be fed by Christ?”

Anyone can experience the effectiveness of this principle in their life. And then, in addition to what has already been mentioned, he will be convinced that charity performed in a Christian way miraculously ennobles his soul, pacifies his conscience, brings inner peace and joy, which often unfortunate people try to find in various artificial amusements, but cannot, because it is not there. No.

Almsgiving is the most reliable means of finding true joy. It is, perhaps, the simplest and most accessible godly deed that can give life to our faith. Charity is effective love. A person who does deeds of love for God will undoubtedly soon feel true love within himself, because true love is not an overheated feeling, as is sometimes thought, but a gift from God. Deeds of mercy will fill life not only with love, but also with meaning. Saint John of Kronstadt said: “We only truly live for ourselves when we live for others. It seems strange, but try it and you will be convinced by experience.” Charity also strengthens faith in a person: those who sacrificially serve their neighbors will have their faith increase.

What are the works of mercy? Some people think that this is just a cash donation to the poor. In fact, mercy includes any deed done for the sake of the Lord to help one’s neighbor.

Works of corporal mercy - feeding the hungry, protecting the weak, caring for the sick, comforting the suffering, helping not only with money or food, but also sacrificing personal time and energy where there is a need for this, and, broadly speaking, providing all possible help to anyone truly to the needy. Not everyone can provide sufficient help with money, but everyone can pay attention and provide moral support to the sufferer.

The works of spiritual mercy are as follows: to convert, through exhortation, a sinner from error, for example, an unbeliever, or a non-believer, a schismatic, or a drunkard, a fornicator, a spendthrift; teach the ignorant truth and goodness, for example, teach the one who does not know how to pray to God to pray, teach the one who does not know the commandments of God the commandments and their fulfillment. The highest alms for one's neighbor is to quench the spiritual thirst for knowledge of eternal truth, to satisfy the spiritually hungry.

In addition to “free” alms, there can also be involuntary ones. For example, if someone was robbed, and he endured it without a murmur, then such a loss will be counted as alms to him. Or if someone took out a loan and did not return it, but the person forgave and did not become angry with the debtor and find ways to collect debts from him, this will also be counted as alms. Thus, we can use even the sad events of our lives to our advantage if we treat them correctly. If we become angry and grumble, then most likely we will not get back what we lost, and we will not receive any benefit for the soul, so we will end up with not one, but two losses.

The Monk Silouan of Athos said that he learned this lesson from his father, a simple peasant: “When trouble happened in the house, he remained calm. One day we were walking past our field, and I told him: “Look, they are stealing our sheaves.” And he says to me: “Eh, son, the Lord has created enough bread, we have enough, but whoever steals, therefore, he has needs.”

So, there are many types of mercy, but the most important of all is forgiveness of enemies. Nothing is so powerful in the presence of the Lord as forgiveness of offenses, for it is an imitation of one of the closest acts of God’s mercy to us. Compassion for others is the main cure for resentment.

Deeds of mercy should be performed in secret as much as possible. Christ warns: “See that you do not do your alms in front of people so that they will see you: otherwise you will have no reward from your Father in heaven” (Matthew 6:1). People's praise robs us of our reward from God. But this is not the only reason why good must be done in secret. Obvious mercy develops pride and vanity, conceit and complacency, therefore the one who hides his good deeds even from close people acts wisely, according to the words of Christ: “Do not let your left hand know what your right hand is doing” (Matthew 6:3).

You need to understand that great mercy appears when you give alms not from excess, but from what you need. The selfish attitude of thoughts prevents you from becoming merciful, so first of all you need to make your thoughts merciful, then it will be easy to become merciful in reality.

A truly merciful Christian pours out mercy on everyone around him, without distinguishing who is “worthy” and who is “unworthy” of attention. At the same time, prudence should be exercised when providing assistance. For example, non-believing acquaintances of one Orthodox Christian asked for money, and he gave without asking. And then he was very sad when he found out what this money was used for: the spouses took it to have an abortion. If a person asks for money to commit a sin, then in this case it would be merciful on our part to refuse and at least try to protect him from sin.

Of course, donations that a person makes from stolen or taken from others are not alms, as sinners sometimes do, hoping to drown out remorse with such gifts. In vain! Taking from one and giving to another is not mercy, but inhumanity. Such giving is an abomination before God. A person must return everything illegally taken away from those from whom he took it and repent. Alms are only what is given from honest acquisition.

It is good to try, if possible, to give alms secretly from everyone, even from the one we are helping. In this way we will show respect for the feelings of those we help, freeing them from embarrassment, and we will free ourselves from any expectation of self-interest or glory from people. So, for example, St. Nicholas the Wonderworker, when he learned that one person had fallen into extreme need, approached his house at night and threw a bag of gold, immediately leaving after that.

After providing assistance, a person may often feel inner exaltation and boasting. This is how the passion of vanity manifests itself, which is a sinful distortion of the feeling of joy and kindness towards other people. Therefore, if such thoughts come, they must be immediately cut off with a prayer to God: “Lord, deliver me from the sin of vanity!” not by themselves. It is the Lord who does all good deeds, and a true Christian feels happiness and gratitude for the opportunity to participate in the work of God, without attributing these deeds to himself.

Non-covetousness

This virtue removes from the heart the passion for money and gain, which gives rise to greed, love of luxury and cruelty.

The Holy Scripture commands: “When wealth increases, do not set your heart on it” (Ps. 62:11).

Many would agree that such traits can indeed be seen in rich people. That is why the Lord Jesus Christ said: “It is difficult for a rich man to enter the Kingdom of Heaven” (Matthew 19:23), condemning with these words not wealth itself, but those who are addicted to it.

Some believe that these words apply only to the very fabulous rich - billionaires and millionaires. But if you look closely, it is not difficult to see that there are people next to us, in comparison with whom we are real rich, and in addition, people of average income can develop an addiction to certain things, a desire to spend money on luxury goods and hope for one’s own savings. For example, how many low-income pensioners saved “for a rainy day” or “for a funeral,” and when the USSR collapsed, their deposits disappeared and their savings became worthless. This was such a blow that some even suffered mental damage. But they could have spent this money ahead of time on works of mercy - then a reward in heaven would await them, and already in this life they would have a clear conscience and maintain peace of mind in times of trial.

So the words of St. John Chrysostom are relevant for each of us: “Did the man-loving Lord give you a lot so that you could use what was given to you only for your own benefit? No, but so that your excess will make up for the lack of others”; “God made you rich so that you could help those in need, so that you could atone for your sins by saving others.”

The Lord Jesus Christ, having given the commandment about alms, said: “Prepare for yourselves treasures that do not wear out, an unfailing treasure in heaven, where no thief approaches and where moth does not destroy, for where your treasure is, there will your heart be also” (Luke 12:33). –34).

As Saint Ignatius (Brianchaninov) explains, with these words, “The Lord commands, with the help of alms, to transform earthly possessions into heavenly ones, so that a person’s very treasure, being in heaven, will attract him to heaven.”

Whoever in this life gives away his money for good deeds of helping others, with every good deed he prepares in heaven the best reward that will await him after death.

Speaking about the virtue of non-acquisitiveness, you need to understand that the inclination to hoarding itself is natural for a person and can be good and useful if it is directed in the proper direction, but it becomes sinful if it is directed towards undue, low objects. It is good to be rich in virtues and accumulate heavenly rewards from God, but it is foolish to strive to accumulate banknotes and luxury goods.

Our property can be stolen by thieves, destroyed by a natural disaster, or even by the normal course of events: for example, the most expensive fur coat can be eaten by a moth. But even if this does not happen, any earthly savings are limited and tend to end and dry up. And even if suddenly they do not dry up during our lifetime, we will still lose them at the time of death.

But the virtues we have collected and the heavenly rewards accumulated thanks to good deeds are the only savings that neither a thief can steal nor a moth can eat, and which, being provided by the eternal God, will never run out, and with death not only will not disappear, but how once they become completely accessible to us.

If you think about this, it is not difficult to guess that the wisest people follow the commandment of Christ and through alms transform a temporary and changeable treasure into an eternal and unchanging treasure. Therefore, St. Basil the Great says that “if you begin to take care of wealth, it will not be yours; and if you begin to lavish [to those in need], you will not lose.”

The truly rich person is not the one who has acquired a lot, but the one who has given away a lot and thereby trampled on the passion for worldly wealth. It is shameful for a Christian to be a slave to money and other material things; he must be a wise master of them, using them for the eternal benefit of his soul.

As you know, the Lord Jesus Christ said: “Do not worry about your life, what you will eat or what you will drink, nor about your body, what you will wear. Is not the life more than food, and the body than clothing? Look at the birds of the air: they neither sow nor reap, nor gather into barns; and your Father in heaven feeds them. Aren't you much better than them?.. So, don't worry and say: what should we eat? or what to drink? or what to wear? because the pagans seek all this, and because your Heavenly Father knows that you need all this. Seek first the Kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6: 25–26, 31–33).

Thus, He teaches us to completely surrender to the will of God. As Saint Ignatius (Brianchaninov) said, “in order to acquire love for spiritual and heavenly objects, one must renounce love for earthly objects.” Non-covetousness removes all obstacles on the path to complete trust in God. And as long as we connect our secure existence with our own savings, work, property, we sin by lack of faith and force God to send us everyday sorrows that would show the fragility of all worldly things that we hope for, in order to finally bring us to our senses and help us turn our gaze to God.

The Lord said to the rich young man who sought His instruction: “If you want to be perfect, go, sell your property and give it to the poor; and you will have treasure in heaven; and come and follow Me” (Matthew 19:21).

Anyone who fulfills such advice and acts according to the word of the Lord, by this action destroys all his false hope in the world and concentrates it in God. Such a person, who has reached the highest stage of non-acquisitiveness, so that he no longer considers any of the earthly things his own, according to the words of the Monk Isidore Pelusiot, already “here reaches the highest bliss, which contains the Kingdom of Heaven.”

A person who is perfect in non-acquisitiveness has no attachment even to the smallest everyday things, since even an attachment to a small thing can harm the soul, separating the mind from attachment to God.

A person who becomes attached with his heart, for example, to his home, immediately acquires the fear of losing his home, and someone who knows this can, using such fear and threatening to take away the house, manipulate the person and force him to do what he would willingly do. didn't. But it is precisely non-covetousness, like a sharp sword, that cuts off all the ropes that connect us with perishable things, and makes powerless the one who is used to controlling us by pulling these ropes. In other words, the virtue of non-covetousness gives a person unprecedented freedom.

An example of such freedom is seen in the life of St. Basil the Great. When he was summoned by a royal official and ordered to admit heresy, that is, a false teaching about God, the saint refused. Then the official began to threaten him with deprivation of property, prison and even execution, but he heard: “There is nothing to take from me except poor clothes and a few books; imprisonment is not scary for me, because wherever they imprison me, everywhere is the Lord’s land; and death is even a blessing for me, because it will unite me with the Lord.” The amazed official admitted that he had never heard such speeches from anyone. “Apparently, you just never talked to the bishop,” Saint Basil humbly replied. Thus the persecutor found himself powerless in the face of a truly free man. All attempts at manipulation failed. Saint Basil was not attached to anything earthly and therefore was not afraid of losing anything, so it turned out that there was nothing to blackmail him with and nothing to threaten him with. The boss backed down.

Non-acquisitiveness frees us not only from the fear of losing earthly things to which we are attached, but also from many worries about acquiring them and from the many dangers associated with this. In addition, it frees up a significant part of a person’s time and, most importantly, attention in order to turn it to God and others and devote it to doing good.

The less a person needs to live, the more free he is. Therefore, a wise person, even with large incomes, learns to be content with little and live simply. The aforementioned Saint Basil the Great advised: “One should not worry about excess and make efforts for the sake of satiety and pomp; one must be clean from all forms of covetousness and panache." This is a very important principle - to be content with only what is necessary, and to strictly limit anything beyond that.

After all, if a person, having quite suitable shoes, clothes and things, for example, a cell phone, strives to buy himself a new one only because the old one supposedly “has already gone out of fashion,” such a person is infected with covetousness and is far from the virtue of non-covetousness.

Anyone who wants to be healed from the destructive passion of love of money and covetousness, let him keep in mind the answer that the Lord gave to the rich young man.

But what should those do who do not feel such determination in themselves that would be commensurate with this commandment for the perfect? Saint John Chrysostom gives the following advice: “If it is difficult for you to achieve everything at once, then do not try to get everything at once, but gradually and little by little climb this ladder leading to heaven... And nothing stops this passion so easily as gradual weakening of selfish desires."

Indeed, for many people it is beyond their power to immediately decide to give away all their property to the poor. But everyone can devote at least a small part of it to feed the hungry or support someone in need. You need to start doing this at least a little, but regularly and, moreover, expand your good deeds over time. The more we are willing to give, if necessary, from our property, the less we depend on it.

(The ending follows.)

Virtues are manifestations of the highest kindness. Actions dictated to us not by human morality or worldly concepts of good and evil, but by a Higher Power. Man himself cannot acquire virtue without the help of the Lord. After the Fall, virtues became unavailable to the human race “by default.” But it is virtues that are contrasted with sin, as manifestations of belonging to the “new” world, the world that gave us the New Testament.

The concept of virtues existed not only in Christianity, but also in ancient ethics.

What is the difference between virtue and a simple good deed?

So, virtues are different from standard “good deeds.” Virtues are not a list of prerequisites for going to heaven. This means that if you try very hard to be virtuous formally, without putting your soul into your good deeds, their meaning is lost. Virtue is what is natural for a person who loves God. A virtuous person does not simply follow a set of certain rules, but tries to live as Christ commanded, because he sees life only in the Lord.

Unfortunately, man has already fallen into sin and is not born with such a state of soul with the rare exception of the Saints, many of whom, even in adolescence, were called to show the world the works of the Lord. How can we learn to live a virtuous life?

Pray, go to Church, take communion, love God and your neighbors. We can say that all virtues flow from the commandments to love your neighbor as yourself and the Creator. Virtues are actions that are naturally performed by a person living in peace with God and people.

The theme of virtues has been played out more than once in art: in painting and literature. Thus, Giotto’s frescoes, a series of engravings by Bruegel, and a series of paintings of the backs of judge’s chairs by Pogliollo, one of which was painted by Botticelli, are dedicated to the seven virtues.

Virtues: list

There are two lists of virtues. The first one simply lists them:

• Prudence (lat. Prudentia)
• (lat. Fortitudo)
• Justice (lat. Justitia)
• Faith (lat. Fides)
• Hope (lat. Spes)
• Love (lat. Caritas)

The second comes from the opposition to sins:

• Chastity (lat. Castitas)
• Moderation (lat. Temperantia)
• Love (lat. Caritas)
• Diligence (lat. Industry)
• Patience (lat. Patientia)
• Kindness (lat. Humanitas)
• (lat. Humilitas)

In fact, virtues mean not only these basic lists, but also other concepts. Such as sobriety, hard work, jealousy and many others.

The main thing we know about virtues is that the Lord does not “invent” anything to complicate a person’s life, but makes it possible to turn even evil into good. Until the last moment, a person is given a chance to correct his bad deeds and change his life.

Virtues

Hope And Love as virtues differ from the worldly understanding of these words. For example, if a married man falls in love with another woman, their relationship will not be virtuous, although the man will indeed suffer from his feelings. Virtuous love is the highest love and the highest truth. So, a manifestation of love for a wife will be a fight against sinful passion for another.

If we talk about faith, then for Christians, faith without works is dead and they do not believe in God the way other people believe in aliens, faith is active and for a person who sincerely trusts the Scriptures it would be strange to avoid keeping the commandments and striving to follow the will of God. Not out of fear, but out of a desire to get at least a little closer to Divine holiness.

As a virtue, it is expressed not only in charitable actions or material assistance to the homeless and disadvantaged, but also in a general compassionate attitude towards one’s neighbor. Trying to forgive, understand and accept the weaknesses of another person. Mercy is giving your last, sparing nothing for other people, giving up the search for gratitude and rewards for this.

Humility- this is victory over the sin of pride, awareness of oneself as a sinful and weak person who will not get out of the power of dreams without the help of the Lord. It is humility that opens the door to other virtues, because only the person who asks God to give him spiritual strength and wisdom for this can acquire them.

Jealousy, as a virtue, has nothing to do with the desire to “appropriate” a person to oneself and not allow him to communicate with the opposite sex. We usually use the word “jealousy” in this context. But among the virtues, jealousy is the determination to be with God, hatred of evil.

It would seem that among the virtues I found myself moderation? What should it be expressed in? Moderation gives a person freedom and the opportunity to be independent of any habits, moderation in food, for example, protects a person from many diseases, moderation in alcohol does not allow one to slide into the abyss of addiction, which destroys not only the body, but also the soul of a person.

It is no coincidence that the list of virtues included prudence. According to the definition of Saint Gregory of Nyssa, “chastity, together with wisdom and prudence, is the well-ordered management of all mental movements, the harmonious action of all mental forces.”

He speaks not only about physical, but also about spiritual purity, about the integrity of the Christian personality. This is avoidance of temptation.

Of course, acquiring virtues is not easy for people, but with God, a person can do anything.

Sayings about Christian virtues

“Actions are single actions at this hour and in this place, and dispositions mean constant moods of the heart, which determine the character and disposition of a person, and where his greatest desires and directions of his affairs come from. The good ones are called virtues” (St. Theophan the Recluse).

“Whoever has found and has within himself this heavenly treasure of the Spirit, with it immaculately and purely performs all righteousness according to the commandments and all practice of virtues, without coercion or difficulty. Let us beg God, let us seek and ask that He grant us the treasure of His Spirit, and thus be able to abide blamelessly and purely in all His commandments, to fulfill all righteousness purely and perfectly” (St. Macarius the Great)

“When grace is in us, the spirit burns and strives for the Lord day and night, for grace binds the soul to love God, and it has loved Him, and does not want to tear itself away from Him, for it cannot be satisfied with the sweetness of the Holy Spirit. Without the grace of God we cannot love our enemies,” he says about the gospel love for enemies, “but the Holy Spirit teaches love, and then we will even feel sorry for the demons, because they have fallen away from goodness, have lost humility and love for God” (St. Silouan Athos)

“Every gospel virtue is woven from the action of God’s grace and human freedom; each of them is a Divine-human action, a Divine-human fact” (St. Justin Popovich)

“Everyone who wants to be saved must not only not do evil, but must also do good, as it is said in the psalm: turn away from evil and do good (Ps. 33:15); It is not only said: turn away from evil, but also: do good. For example, if someone is accustomed to offending, then he must not only not offend, but also act truthfully; if he was a fornicator, then he must not only not indulge in fornication, but also be abstinent; if you were angry, you should not only not be angry, but also acquire meekness; if someone was proud, then he should not only not be proud, but also humble himself. And this means: turn away from evil and do good. For every passion has a virtue opposite to it: pride - humility, love of money - mercy, fornication - abstinence, cowardice - patience, anger - meekness, hatred - love and, in a word, every passion, as I said, has a virtue opposite to it" (St. Abba Dorotheos)

“What dispositions a Christian should have in his heart are indicated by the sayings of Christ the Savior about the beatitudes, namely: humility, contrition, meekness, love of truth and love of truth, mercy, sincerity, peace and patience. The Holy Apostle Paul points out the following Christian dispositions of the heart, as the fruits of the Holy Spirit: love, joy, peace, long-suffering, kindness, mercy, faith, meekness, self-control (Gal. 5:22-23). In another place: clothe yourself... as God’s chosen ones, holy and beloved, in the womb of generosity, kindness, humility, meekness and long-suffering, accepting one another and forgiving yourself, if anyone blames anyone: just as Christ forgave you, so do you . Over all these, acquire love, which is the basis of perfection: and let the peace of God dwell in your hearts, in the same place and in one body: and be grateful (Col. 3:12-15). (St. Theophan the Recluse).

“What is virtue? This is freedom that does not choose. A virtuous person does not think that he needs to do good deeds; goodness has become natural to him. Let's say that we, in general, honest people, can bend our hearts from time to time, although we mostly try to tell the truth. This is what distinguishes us from truly virtuous people. A person who has established himself in virtue simply cannot lie. A virtuous person is faithful in small matters” (Archarch Alexy Uminsky)

In Christianity, there are seven human virtues. Love, non-covetousness, chastity, humility, abstinence, meekness, sobriety.

Let's look at each of them separately and give a description.

Love

Love is the queen of virtues. This is the highest virtue. Christian love is a gift of the Holy Spirit, in its essence it is the deification of man, in its form it is sacrificial service. The commandment of the Lord is love for God and neighbors.

Ignatiy Brianchaninov

This is how St. describes this virtue. Ignatiy Brianchaninov:

“The change during prayer from the fear of God into love. Fidelity to the Lord...Peace of Christ. Love for neighbors is brotherly, pure, equal for everyone...”

Love is the queen of virtues

Meekness

Meekness (from the word taming) is a person’s gentle and easygoing disposition.

Lord Jesus Christ said:

“Learn from Me, for I am meek and lowly in heart” and “Blessed are the meek for they will inherit the earth.”

The last statement really comes true. Because meek Christians inherited the universe that the pagans had previously possessed. Although they could be destroyed by the rage of the pagans. The meaning of these words of the Lord can also be interpreted as the inheritance of eternal blessings in the Kingdom of Heaven, on the land of the living.

Such a person is not indignant at anything, does not get angry, does not take revenge, but patiently endures insults, reproaches and is condescending towards the shortcomings of his neighbors. This is truly a Divine quality. Taming a person himself is one of the tasks that faces every baptized person.

The meek will inherit the earth

Non-covetousness

This virtue is one of the three monastic vows. We can say that non-acquisitiveness is unselfishness, the absence of greed, the passion for accumulation and wealth, as well as the absence of addiction to any things, hatred of luxury, love of gospel poverty.

A non-acquisitive person places all his hope in God, and does not care what to eat and drink or what to wear. That is why the Lord takes care of him. He gives his money to the poor, being content with only the bare necessities. His main treasure is the acquisition of the Kingdom of Heaven.

A rich person becomes overprotective and gets involved in the cycle of vanity. All his thoughts are occupied with how to increase, save or spend earthly funds. His mind is no longer occupied with God and eternal life. The more a person is ready to give away his property, the less he depends on it.

Jesus says to him:

(Matt. XIX. 21)

If you want to be perfect, go, sell your property and give to the poor; and have treasure in heaven, and follow Me.

A Christian always grows richer in God by giving, he receives more by trampling on the passion for wealth. Attachment to things prevents us from completely trusting God and becoming attached to Him. This virtue also gives a person unprecedented freedom. It frees one from the fear of losses and unnecessary worries, giving a person a lot of time for spiritual pursuits.

The main treasure is the acquisition of the Kingdom of Heaven

Chastity

“Whoever loves purity and chastity becomes the temple of God.”

(Apostle Paul)

Chastity is complete wisdom, integrity of the soul, avoidance of fornication, depraved thoughts and a complete, unclouded view of persons of the opposite sex, purity of soul and body. Chastity is when all the powers of the soul are united together by the Spirit of God.

This virtue is not limited to monks. Those living in marriage can also have a pure, chaste relationship. In a church marriage, there is a union of two personalities - spouses, at all levels: spiritual, mental and physical.

The sanctity of marriage also affects the intimate side of the relationship, which must be abstinent, that is, the carnal side does not predominate, but only complements the union. Chastity is abstinence and victory over the pleasures that tempt us.

John of Damascus

John of Damascus spoke about chastity:

Marriage is wonderful for those who do not have abstinence, but virginity is better, increasing the fertility of the soul and bringing God timely fruit - prayer.

Whoever has achieved this virtue has purity of thoughts and feelings.

Abstinence

This virtue completes the list of fruits of the Spirit by the Apostle Paul. This is the ability to control one’s passions and keep them in check, refraining from excessive consumption of food, and keeping fasts. Abstinence is the beginning of spiritual life. It can be mental and physical.

Fasting is observed by Orthodox Christians 4 times a year. How does eating food affect your spiritual life?

A person who is oversatiated is easily inclined to sin. But in addition to the physical component of fasting, there must also be mental abstinence from sins and passions. This race can only be driven out by prayer and fasting, said the Lord.

This is why the virtue of abstinence is so important. She gives healing to the soul. The Fall began precisely because of the violation of the commandment of abstinence.

Abstinence is the healing of the soul

Humility

Humility is the robe of the Divine.

John Climacus

Saint John Climacus calls humility a treasure stored in mortal vessels, and says that no word can fully explain the properties of this spiritual treasure. Humility is a sober vision of oneself. It can manifest itself in relation to God as a vision of one’s sins, a desire to subordinate one’s will to the will of God.

God gives grace to the humble.

In relation to a person, this virtue manifests itself as the absence of anger, seeing others as superior to oneself in everything, simplicity and directness.

This virtue lies in the knowledge of the mystery hidden in the Cross of Christ.

God gives grace to the humble

Sobriety

Sobriety is the cause of purity of heart, and therefore the cause of God-vision.

Sobriety is the intimate knowledge of the Divine Mysteries, the fulfillment of every commandment. This is constant wakefulness, keeping oneself from oversleeping, idleness, love for night vigils, bows, and deeds.

Sobriety consists of an attentive, undistracted spiritual life, the desire to cleanse oneself of sinful thoughts and feelings. Sobriety is also a ladder to contemplation. This virtue is very necessary for the successful passage of spiritual life. It helps to see and cut off enemy excuses and pray purely.

Sobriety is the cause of God's vision.

7 sins and their interpretation

We have considered seven benefactors, now let us list and consider

7 major deadly sins. Sins and virtues are related to each other. A certain virtue overcomes a certain sin. The table below shows how virtue is opposed to sin.

Table of sins and virtues

Pride

This passion is called the mother of all sins. Pride is the most important passion, which is expressed in the rejection of God and contempt for neighbors.

It is the most dangerous because it is not immediately visible as radiation. This is a disease of the spirit, and it is not located in the sensory-perceptual world.

The shades or subtypes of this passion are as follows: arrogance, pride, arrogance, impatience of reproaches, thirst for praise, search for easy ways.

Pride draws a person to enjoy his fallen self.

Vanity

Vanity is an arrogant desire for vain glory and veneration. Vain, because earthly. Such glory is temporary and ends. It is nothing in comparison with what the Lord has prepared for those who love Him.

This subtle passion is called the daughter of pride.

Dejection

Dejection - carelessness, carelessness, complete relaxation, loss of spirit.

Monks are especially subject to this passion. It manifests itself as indifference to prayer, worship, negligence, cooling towards feat, extinction of zeal for faith.

Anger

An angry person kills his soul because he spends his whole life in confusion and worry.

This passion has many shades: irritability, hot temper, rage, rancor, desire for revenge, unforgiveness of insults, passionate arguments, hatred, contempt, hostility, indignation. In its development, this sin leads to shouting, cutting words, hitting, pushing and killing.

Love of money

The love of money is a violation of the second commandment, the worship of wealth.

This sin lies in the love of money, the passion for hoarding, and the insatiable increase in earthly goods.

There are many of its subspecies: greed, stinginess, covetousness, money-grubbing, covetousness, foul profitability, covetousness.

Fornication

Fornication is the acceptance of unclean thoughts, conversation with them, delight in them, indulgence in them, slowness in them, lustful dreams and captivity. This passion also includes marital intemperance and infidelity.

Gluttony

The varieties of this passion are as follows: gluttony, drunkenness, non-keeping and allowing fasting, secret eating, delicacy, and generally violation of abstinence.

Wrong and excessive love of the flesh, its belly and peace.