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Seven deadly sins
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Not to be confused with Mortal sin.
For other uses, see Seven deadly sins (disambiguation).
"Deadly sins" redirects here. For other uses, see Deadly Sins.
Hieronymus Bosch's The Seven Deadly Sins and the Four Last Things
The Holy Spirit and the Seven Deadly Sins. Folio from Walters manuscript W.171 (15th century)
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The seven deadly sins, also known as the capital vices or cardinal sins, is a grouping and classification of vices within Christian teachings.[1] Behaviours or habits are classified under this category if they directly give birth to other immoralities.[2] According to the standard list, they are pride, greed, lust, envy, gluttony, wrath and sloth,[2] which are also contrary to the seven virtues. These sins are often thought to be abuses or excessive versions of one's natural faculties or passions (for example, gluttony abuses one's desire to eat).
This classification originated with the desert fathers, especially Evagrius Ponticus, who identified seven or eight evil thoughts or spirits that one needed to overcome.[3] Evagrius' pupil John Cassian, with his book The Institutes, brought the classification to Europe,[4] where it became fundamental to Catholic confessional practices as evident in penitential manuals, sermons like "The Parson's Tale" from Chaucer's Canterbury Tales, and artworks like Dante's Purgatory (where the penitents of Mount Purgatory are depicted as being grouped and penanced according to the worst capital sin they committed). The Catholic Church used the concept of the deadly sins in order to help people curb their inclination towards evil before dire consequences and misdeeds could occur; the leader-teachers especially focused on pride (which is thought to be the sin that severs the soul from Grace,[5] and the one that is representative and the very essence of all evil) and greed, both of which are seen as inherently sinful and as underlying all other sins to be prevented. To inspire people to focus on the seven deadly sins, the vices are discussed in treatises and depicted in paintings and sculpture decorations on Catholic churches as well as older textbooks.[1]
Contents
1 History
1.1 Greco-Roman antecedents
1.2 Origin of the currently recognized Seven Deadly Sins
2 Historical and modern definitions, views and associations
2.1 Lust
2.2 Gluttony
2.3 Greed
2.4 Sloth
2.5 Wrath
2.6 Envy
2.7 Pride
3 Historical sins
3.1 Acedia
3.2 Vainglory
4 Christian seven virtues
5 Confession Patterns
6 In art
6.1 Dante's Purgatorio
6.2 Geoffrey Chaucer's "The Parson's Tale"
6.3 Pieter Bruegel the Elder's Prints of the Seven Deadly Sins
6.4 Edmund Spenser's The Faerie Queene
6.5 Kurt Weill and Bertolt Brecht's The Seven Deadly Sins
6.6 Paul Cadmus' The Seven Deadly Sins
7 Revalorization
8 See also
9 References
10 Further reading
11 External links
History[edit]
Greco-Roman antecedents[edit]
While the seven deadly sins as we know them did not originate with the Greeks or Romans, there were ancient precedents for them. Aristotle's Nicomachean Ethics lists several positive, healthy human qualities, excellences, or virtues. Aristotle argues that for each positive quality there are two negative vices that are found on each extreme of the virtue. Courage, for example, is the human excellence or virtue in facing fear and risk. Excessive courage makes one rash, while a deficiency of courage makes one cowardly. This principle of virtue found in the middle or "mean" between excess and deficiency is Aristotle's notion of the golden mean. Aristotle lists virtues like courage, temperance or self-control, generosity, "greatness of soul," proper response to anger, friendliness, and wit or charm.
Roman writers like Horace extolled the value of virtue while listing and warning against vices. His first epistles says that "to flee vice is the beginning of virtue, and to have got rid of folly is the beginning of wisdom."[6]
An allegorical image depicting the human heart subject to the seven deadly sins, each represented by an animal (clockwise: toad = avarice; snake = envy; lion = wrath; snail = sloth; pig = gluttony; goat = lust; peacock = pride).
Origin of the currently recognized Seven Deadly Sins[edit]
The modern concept of the seven deadly sins is linked to the works of the fourth-century monk Evagrius Ponticus, who listed eight evil thoughts in Greek as follows:[7][8]
Γαστριμαργία (gastrimargia) gluttony
Πορνεία (porneia) prostitution, fornication
Φιλαργυρία (philargyria) avarice
Ὑπερηφανία (hyperēphania) pride – sometimes rendered as self-overestimation[9]
Λύπη (lypē) sadness – in the Philokalia, this term is rendered as envy, sadness at another's good fortune
Ὀργή (orgē) wrath
Κενοδοξία (kenodoxia) boasting
Ἀκηδία (akēdia) acedia – in the Philokalia, this term is rendered as dejection
They were translated into the Latin of Western Christianity (largely due to the writings of John Cassian),[10][11] thus becoming part of the Western tradition's spiritual pietas (or Catholic devotions), as follows:[12]
Gula (gluttony)
Luxuria/Fornicatio (lust, fornication)
Avaritia (avarice/greed)
Superbia (pride, hubris)
Tristitia (sorrow/despair/despondency)
Ira (wrath)
Vanagloria (vainglory)
Acedia (sloth)
These "evil thoughts" can be categorized into three types:[12]
lustful appetite (gluttony, fornication, and avarice)
irascibility (wrath)
mind corruption (vainglory, sorrow, pride, and discouragement)
In AD 590 Pope Gregory I revised this list to form the more common list. Gregory combined tristitia with acedia, and vanagloria with superbia, and added envy, in Latin, invidia.[13][14] Gregory's list became the standard list of sins. Thomas Aquinas uses and defends Gregory's list in his Summa Theologica although he calls them the "capital sins" because they are the head and form of all the others.[15] The Anglican Communion,[16] Lutheran Church,[17] and Methodist Church,[18][19] among other Christian denominations, continue to retain this list. Moreover, modern day evangelists, such as Billy Graham have explicated the seven deadly sins.[20]
Historical and modern definitions, views and associations[edit]
Most of the capital sins, with the sole exception of sloth, are defined by Dante Alighieri as perverse or corrupt versions of love for something or another: lust, gluttony, and greed are all excessive or disordered love of good things; sloth is a deficiency of love; wrath, envy, and pride are perverted love directed toward other's harm.[21] In the seven capital sins are seven ways of eternal death.[5] The capital sins from lust to envy are generally associated with pride, which has been labeled as the father of all sins, etc.
Lust[edit]
Main article: Lust
Paolo and Francesca, whom Dante's Inferno describes as damned for fornication. (Jean-Auguste-Dominique Ingres, 1819)
Lust, or lechery (Latin, "luxuria" (carnal)), is intense longing. It is usually thought of as intense or unbridled sexual desire,[22] which leads to fornication, adultery, rape, bestiality, and other immoral sexual acts. However, lust could also mean simply desire in general; thus, lust for money, power, and other things are sinful. In accordance with the words of Henry Edward Manning, the impurity of lust transforms one into "a slave of the devil".[5]
Lust, if not managed properly, can subvert propriety.[23]
German philosopher Schopenhauer wrote as follows:[23]
"Lust is the ultimate goal of almost all human endeavour, exerts an adverse influence on the most important affairs, interrupts the most serious business, sometimes for a while confuses even the greatest minds, does not hesitate with its trumpery to disrupt the negotiations of statesmen and the research of scholars, has the knack of slipping its love-letters and ringlets even into ministerial portfolios and philosophical manuscripts".
Dante defined lust as the disordered love for individuals, thus possessing at least the redeeming feature of mutuality, unlike the graver sins, which constitute an increasingly agonised focussing upon the solitary self ( a process begun with the more serious sin of gluttony ).[24] It is generally thought to be the least serious capital sin[21][25] as it is an abuse of a faculty that humans share with animals, and sins of the flesh are less grievous than spiritual sins ( love excessive, not love turning ever further awry toward hatred of man and God ). [26]
In Dante's Purgatorio, the penitents walk deliberately through the purifying flames of the uppermost of the terraces of Mount Purgatory so as to purge themselves of lustful thoughts and feelings and finally win the right to reach the Earthly Paradise at the summit. In Dante's Inferno, unforgiven souls guilty of the sin of lust are whirled around for all eternity in a perpetual tempest, symbolic of the passions by which, through lack of self-control, they were buffeted helplessly about in their earthly lives.
Gluttony[edit]
Main article: Gluttony
Gluttony
Excess (Albert Anker, 1896)
Gluttony (Latin, gula) is the overindulgence and overconsumption of anything to the point of waste. The word derives from the Latin gluttire, meaning to gulp down or swallow.
In Christianity, it is considered a sin if the excessive desire for food causes it to be withheld from the needy.[27]
Because of these scripts, gluttony can be interpreted as selfishness; essentially placing concern with one's own impulses or interests above the well-being or interests of others.[original research?]
During times of famine, war, and similar periods when food is scarce, it is possible for one to indirectly kill other people through starvation just by eating too much or even too soon.
Medieval church leaders (e.g., Thomas Aquinas) took a more expansive view of gluttony,[27] arguing that it could also include an obsessive anticipation of meals, and the constant eating of delicacies and excessively costly foods.[28] Aquinas went so far as to prepare a list of five ways to commit gluttony, comprising:
Laute – eating too expensively
Studiose – eating too daintily
Nimis – eating too much
Praepropere – eating too soon
Ardenter – eating too eagerly
Of these, ardenter is often considered the most serious, since it is extreme attachment to the pleasure of mere eating, which can make the committer eat impulsively; absolutely and without qualification live merely to eat and drink; lose attachment to health-related, social, intellectual, and spiritual pleasures; and lose proper judgement[original research?]: an example is Esau selling his birthright for ordinary food of bread and pottage of lentils. His punishment was that of the "profane person . . . who, for a morsel of meat sold his birthright." We learn that "he found no place for repentance, though he sought it carefully, with tears." [Gen 25:30]
Greed[edit]
Main article: Greed
Greed
1909 painting The Worship of Mammon by Evelyn De Morgan.
Greed (Latin, avaritia), also known as avarice, cupidity, or covetousness, is, like lust and gluttony, a sin of desire. However, greed (as seen by the Church) is applied to an artificial, rapacious desire and pursuit of material possessions. Thomas Aquinas wrote, "Greed is a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things." In Dante's Purgatory, the penitents were bound and laid face down on the ground for having concentrated excessively on earthly thoughts[citation needed]. Hoarding of materials or objects, theft and robbery, especially by means of violence, trickery, or manipulation of authority are all actions that may be inspired by Greed. Such misdeeds can include simony, where one attempts to purchase or sell sacraments, including Holy Orders and, therefore, positions of authority in the Church hierarchy.
In the words of Henry Edward, avarice "plunges a man deep into the mire of this world, so that he makes it to be his god."[5]
As defined outside Christian writings, greed is an inordinate desire to acquire or possess more than one needs, especially with respect to material wealth.[29] Like pride, it can lead to not just some, but all evil.[2]
Sloth[edit]
Main article: Sloth (deadly sin)
Sloth
Parable of the Wheat and the Tares by Abraham Bloemaert, Walters Art Museum
Sloth (Latin, tristitia or acedia ("without care")) refers to a peculiar jumble of notions, dating from antiquity and including mental, spiritual, pathological, and physical states.[30] It may be defined as absence of interest or habitual disinclination to exertion.[31]
In his Summa Theologica, Saint Thomas Aquinas defined sloth as "sorrow about spiritual good".[2]
The scope of sloth is wide.[30] Spiritually, acedia first referred to an affliction attending religious persons, especially monks, wherein they became indifferent to their duties and obligations to God. Mentally, acedia has a number of distinctive components of which the most important is affectlessness, a lack of any feeling about self or other, a mind-state that gives rise to boredom, rancor, apathy, and a passive inert or sluggish mentation. Physically, acedia is fundamentally associated with a cessation of motion and an indifference to work; it finds expression in laziness, idleness, and indolence.[30]
Sloth includes ceasing to utilize the seven gifts of grace given by the Holy Spirit (Wisdom, Understanding, Counsel, Knowledge, Piety, Fortitude, and Fear of the Lord); such disregard may lead to the slowing of one's spiritual progress towards eternal life, to the neglect of manifold duties of charity towards the neighbor, and to animosity towards those who love God.[5]
Sloth has also been defined as a failure to do things that one should do. By this definition, evil exists when "good" people fail to act.
Edmund Burke (1729–1797) wrote in Present Discontents (II. 78) "No man, who is not inflamed by vain-glory into enthusiasm, can flatter himself that his single, unsupported, desultory, unsystematic endeavours are of power to defeat the subtle designs and united Cabals of ambitious citizens. When bad men combine, the good must associate; else they will fall, one by one, an unpitied sacrifice in a contemptible struggle."
Unlike the other capital sins, which are sins of committing immorality, sloth is a sin of omitting responsibilities. It may arise from any of the other capital vices; for example, a son may omit his duty to his father through anger. While the state and habit of sloth is a mortal sin, the habit of the soul tending towards the last mortal state of sloth is not mortal in and of itself except under certain circumstances.[5]
Emotionally and cognitively, the evil of acedia finds expression in a lack of any feeling for the world, for the people in it, or for the self. Acedia takes form as an alienation of the sentient self first from the world and then from itself. Although the most profound versions of this condition are found in a withdrawal from all forms of participation in or care for others or oneself, a lesser but more noisome element was also noted by theologians. From tristitia, asserted Gregory the Great, "there arise malice, rancour, cowardice, [and] despair..." Chaucer, too, dealt with this attribute of acedia, counting the characteristics of the sin to include despair, somnolence, idleness, tardiness, negligence, indolence, and wrawnesse, the last variously translated as "anger" or better as "peevishness". For Chaucer, human's sin consists of languishing and holding back, refusing to undertake works of goodness because, he/she tells him/her self, the circumstances surrounding the establishment of good are too grievous and too difficult to suffer. Acedia in Chaucer's view is thus the enemy of every source and motive for work.[32]
Sloth not only subverts the livelihood of the body, taking no care for its day-to-day provisions, but also slows down the mind, halting its attention to matters of great importance. Sloth hinders the man in his righteous undertakings and thus becomes a terrible source of human's undoing.[32]
In his Purgatorio Dante portrayed the penance for acedia as running continuously at top speed.
Dante describes acedia as the failure to love God with all one's heart, all one's mind and all one's soul; to him it was the middle sin, the only one characterised by an absence or insufficiency of love. Some scholars[who?] have said that the ultimate form of acedia was despair which leads to suicide.
Wrath[edit]
Main article: Wrath
Wrath, by Jacques de l'Ange
Wrath (Latin, ira) can be defined as uncontrolled feelings of anger, rage, and even hatred. Wrath often reveals itself in the wish to seek vengeance.[33] In its purest form, wrath presents with injury, violence, and hate that may provoke feuds that can go on for centuries. Wrath may persist long after the person who did another a grievous wrong is dead. Feelings of wrath can manifest in different ways, including impatience, hateful misanthropy, revenge, and self-destructive behavior, such as drug abuse or suicide.[original research?]
"People who fly into a rage always make a bad landing."
—  Will Rogers
According to the Catechism of the Catholic Church, the neutral act of anger becomes the sin of wrath when it's directed against an innocent person, when it's unduly strong or long-lasting, or when it desires excessive punishment. "If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin." (CCC 2302) Hatred is the sin of desiring that someone else may suffer misfortune or evil, and is a mortal sin when one desires grave harm. (CCC 2302-03)
People feel angry when they sense that they or someone they care about has been offended, when they are certain about the nature and cause of the angering event, when they are certain someone else is responsible, and when they feel they can still influence the situation or cope with it.[34]
Dante described vengeance as "love of justice perverted to revenge and spite".[33]
In accordance with Henry Edward, angry people are "slaves to themselves".[5]
Envy[edit]
Main article: Envy
Envy
Cain killing Abel, painting by Bartolomeo Manfredi, c. 1600
Envy (Latin, invidia), like greed and lust, is characterized by an insatiable desire. It can be described as a sad or resentful covetousness towards the traits or possessions of someone else. It arises from vainglory,[35] and severs a man from his neighbor.[5]
Malicious envy is similar to jealousy in that they both feel discontent towards someone's traits, status, abilities, or rewards. A difference is that the envious also desire the entity and covet it. Envy can be directly related to the Ten Commandments, specifically, "Neither shall you covet... anything that belongs to your neighbour" - a statement that may also be related to greed. Dante defined envy as "a desire to deprive other men of theirs". In Dante's Purgatory, the punishment for the envious is to have their eyes sewn shut with wire because they gained sinful pleasure from seeing others brought low. According to St. Thomas Aquinas, the struggle aroused by envy has three stages: during the first stage, the envious person attempts to lower another's reputation; in the middle stage, the envious person receives either "joy at another's misfortune" (if he succeeds in defaming the other person) or "grief at another's prosperity" (if he fails); the third stage is hatred because "sorrow causes hatred" .[36]
Envy is said to be the motivation behind Cain murdering his brother, Abel, as Cain envied Abel because God favored Abel's sacrifice over Cain's.
Bertrand Russell said that envy was one of the most potent causes of unhappiness,[37][page needed] bringing sorrow to committers of envy whilst giving them the urge to inflict pain upon others.
In accordance with the most widely accepted views, only pride weighs down the soul more than envy among the capital sins. Just like pride, envy has been associated directly with the devil, for Wisdom 2:24 states:" the envy of the devil brought death to the world,".[35]
Pride[edit]
Main article: Pride
This section contains too many or too-lengthy quotations for an encyclopedic entry. Please help improve the article by presenting facts as a neutrally-worded summary with appropriate citations. Consider transferring direct quotations to Wikiquote. (May 2016)
Building the Tower of Babel was, for Dante, an example of pride. Painting by Pieter Brueghel the Elder
Pride (Latin, superbia) is considered, on almost every list, the original and most serious of the seven deadly sins: the perversion of the faculties that make humans more like God—dignity and holiness. It is also thought to be the source of the other capital sins. Also known as hubris (from ancient Greek ὕβρις), or futility, it is identified as dangerously corrupt selfishness, the putting of one's own desires, urges, wants, and whims before the welfare of people.
In even more destructive cases, it is irrationally believing that one is essentially and necessarily better, superior, or more important than others, failing to acknowledge the accomplishments of others, and excessive admiration of the personal image or self (especially forgetting one's own lack of divinity, and refusing to acknowledge one's own limits, faults, or wrongs as a human being).
What the weak head with strongest bias rules, Is pride, the never-failing vice of fools.
—  Alexander Pope, An Essay on Criticism, line 203.
As pride has been labelled the father of all sins, it has been deemed the devil's most prominent trait. C.S. Lewis writes, in Mere Christianity, that pride is the "anti-God" state, the position in which the ego and the self are directly opposed to God: "Unchastity, anger, greed, drunkenness, and all that, are mere fleabites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind."[38] Pride is understood to sever the spirit from God, as well as His life-and-grace-giving Presence.[5]
One can be prideful for different reasons. Author Ichabod Spencer states that "[s]piritual pride is the worst kind of pride, if not worst snare of the devil. The heart is particularly deceitful on this one thing."[39] Jonathan Edwards said "[r]emember that pride is the worst viper that is in the heart, the greatest disturber of the soul's peace and sweet communion with Christ; it was the first sin that ever was, and lies lowest in the foundation of Satan's whole building, and is the most difficultly rooted out, and is the most hidden, secret and deceitful of all lusts, and often creeps in, insensibly, into the midst of religion and sometimes under the disguise of humility."[40]
In Ancient Athens, hubris was considered one of the greatest crimes and was used to refer to insolent contempt that can cause one to use violence to shame the victim. This sense of hubris could also characterize rape.[41] Aristotle defined hubris as shaming the victim, not because of anything that happened to the committer or might happen to the committer, but merely for the committer's own gratification.[42][43][44] The word's connotation changed somewhat over time, with some additional emphasis towards a gross over-estimation of one's abilities.
The term has been used to analyse and make sense of the actions of contemporary heads of government by Ian Kershaw (1998), Peter Beinart (2010) and in a much more physiological manner by David Owen (2012). In this context the term has been used to describe how certain leaders, when put to positions of immense power, seem to become irrationally self-confident in their own abilities, increasingly reluctant to listen to the advice of others and progressively more impulsive in their actions.[45]
Dante's definition of pride was "love of self perverted to hatred and contempt for one's neighbour".
Pride is associated with more intra-individual negative outcomes and is commonly related to expressions of aggression and hostility (Tangney, 1999). As one might expect, pride is not always associated with high self-esteem but with highly fluctuating or variable self-esteem. Excessive feelings of pride have a tendency to create conflict and sometimes terminating close relationships, which has led it to be understood as one of the few emotions with no clear positive or adaptive functions (Rhodwalt, et al.).[citation needed]
Pride is generally associated with an absence of humility[46].[47][citation needed] It may also be associated with a lack of knowledge. John Gay states that "By ignorance is pride increased; They most assume who know the least."[39]
In accordance with the Sirach's author's wording, the heart of a proud man is "like a partridge in its cage acting as a decoy; like a spy he watches for your weaknesses. He changes good things into evil, he lays his traps. Just as a spark sets coals on fire, the wicked man prepares his snares in order to draw blood. Beware of the wicked man for he is planning evil. He might dishonor you forever." In another chapter, he says that "the acquisitive man is not content with what he has, wicked injustice shrivels the heart."
Benjamin Franklin said "In reality there is, perhaps no one of our natural passions so hard to subdue as pride. Disguise it, struggle with it, stifle it, mortify it as much as one pleases, it is still alive and will every now and then peep out and show itself; you will see it, perhaps, often in this history. For even if I could conceive that I had completely overcome it, I should probably be proud of my humility."[48] Joseph Addison states that "There is no passion that steals into the heart more imperceptibly and covers itself under more disguises than pride."[49]
The proverb "pride goeth (goes) before destruction, a haughty spirit before a fall" (from the biblical Book of Proverbs, 16:18)(or pride goeth before the fall) is thought to sum up the modern use of pride. Pride is also referred to as "pride that blinds," as it often causes a committer of pride to act in foolish ways that belie common sense.[45] In other words, the modern definition may be thought of as, "that pride that goes just before the fall." In his two-volume biography of Adolf Hitler, historian Ian Kershaw uses both 'hubris' and 'nemesis' as titles. The first volume, Hubris,[50] describes Hitler's early life and rise to political power. The second, Nemesis,[51] gives details of Hitler's role in the Second World War, and concludes with his fall and suicide in 1945.
Much of the 10th and part of 11th chapter of the Book of Sirach discusses and advises about pride, hubris, and who is rationally worthy of honor. It goes:
"Do not store up resentment against your neighbor, no matter what his offence; do nothing in a fit of anger. Pride is odious to both God and man; injustice is abhorrent to both of them. Sovereignty is forced from one nation to another because of injustice, violence, and wealth. How can there be such pride in someone who is nothing but dust and ashes? Even while he is living, man's bowels are full of rottenness. Look: the illness lasts while the doctor makes light of it; and one who is king today will die tomorrow. Once a man is dead, grubs, insects, and worms are his lot.The beginning of man's pride is to separate himself from the Lord and to rebel against his Creator. The beginning of pride is sin. Whoever perseveres in sinning opens the floodgates to everything that is evil. For this the Lord has inflicted dire punishment on sinners; he has reduced them to nothing. The Lord has overturned the thrones of princes and set up the meek in their place. The Lord has torn up the proud by their roots and has planted the humble in their place. The Lord has overturned the land of pagans and totally destroyed them. He has devastated several of them, destroyed them and removed all remembrance of them from the face of the earth. Pride was not created for man, nor violent anger for those born of woman. Which race is worthy of honor? The human race. Which race is worthy of honor? Those who are good. Which race is despicable? The human race. Which race is despicable? Those who break the commandments. The leader is worthy of respect in the midst of his brethren, but he has respect for those who are good. Whether, they be rich, honored or poor, their pride should be in being good. It is not right to despise the poor man who keeps the law; it is not fitting to honor the sinful man. The leader, the judge, and the powerful man are worthy of honor, but no one is greater than the man who is good. A prudent slave will have free men as servants, and the sensible man will not complain. Do not feel proud when you accomplished your work; do not put on airs when times are difficult for you. Of greater worth is the man who works and lives in abundance than the one who shows off and yet has nothing to live on. My son, have a modest appreciation of yourself, estimate yourself at your true value. Who will defend the man who takes his own life? Who will respect the man who despises himself? The poor man will be honored for his wisdom and the rich man, for his riches. Honored when poor-how much more honored when rich! Dishonored when rich-how much more dishonored when poor! The poor man who is intelligent carries his head high and sits among the great. Do not praise a man because he is handsome and do not hold a man in contempt because of his appearance. The bee is one of the smallest winged insects but she excels in the exquisite sweetness of her honey. Do not be irrationally proud just because of the clothes you wear; do not be proud when people honor you. Do you know what the Lord is planning in a mysterious way? Many tyrants have been overthrown and someone unknown has received the crown. Many powerful men have been disgraced and famous men handed over to the power of others. Do not reprehend anyone unless you have been first fully informed, consider the case first and thereafter make your reproach. Do not reply before you have listened; do not meddle in the disputes of sinners. My child, do not undertake too many activities. If you keep adding to them, you will not be without reproach; if you run after them, you will not succeed nor will you ever be free, although you try to escape."
—  Sirach,10:6–31 and 11:1–10
Jacob Bidermann's medieval miracle play, Cenodoxus, pride is the deadliest of all the sins and leads directly to the damnation of the titulary famed Parisian doctor. In Dante's Divine Comedy, the penitents are burdened with stone slabs on their necks to keep their heads bowed.
Historical sins[edit]
Acedia[edit]
Main article: Acedia
Acedia mosaic, Basilica of Notre-Dame de Fourvière
Acedia (Latin, acedia "without care"[30]) (from Greek ἀκηδία) is the neglect to take care of something that one should do. It is translated to apathetic listlessness; depression without joy. It is related to melancholy: acedia describes the behaviour and melancholy suggests the emotion producing it. In early Christian thought, the lack of joy was regarded as a willful refusal to enjoy the goodness of God; by contrast, apathy was considered a refusal to help others in time of need.
Acēdia is negative form of the Greek term κηδεία, which has a more restricted usage. 'Kēdeia' refers specifically to spousal love and respect for the dead.[52] The positive term 'kēdeia' thus indicates love for one's family, even through death. It also indicates love for those outside one's immediate family, specifically forming a new family with one's "beloved." Seen in this way, 'acēdia' indicates a rejection of familial love. Nonetheless, the meaning of 'acēdia' is far more broad, signifying indifference to everything one experiences.
Pope Gregory combined this with tristitia into sloth for his list. When Thomas Aquinas described acedia in his interpretation of the list, he described it as an uneasiness of the mind, being a progenitor for lesser sins such as restlessness and instability. Dante refined this definition further, describing acedia as the failure to love God with all one's heart, all one's mind and all one's soul; to him it was the middle sin, the only one characterised by an absence or insufficiency of love. Some scholars[who?] have said that the ultimate form of acedia was despair which leads to suicide.
Acedia is currently defined in the Catechism of the Catholic Church as spiritual sloth, which would be believing spiritual tasks to be too difficult. In the fourth century, Christian monks believed acedia was not primarily caused by laziness, but by a state of depression that caused spiritual detachment.[53]
Detail of Pride from The Seven Deadly Sins and the Four Last Things by Hieronymous Bosch, c. 1500
Vainglory[edit]
Main article: Vanity
Vainglory (Latin, vanagloria) is unjustified boasting. Pope Gregory viewed it as a form of pride, so he folded vainglory into pride for his listing of sins.[13] According to Thomas Aquinas, it is the progenitor of envy.[35]
The Latin term gloria roughly means boasting, although its English cognate – glory – has come to have an exclusively positive meaning; historically, the term vain roughly meant futile, but by the 14th century had come to have the strong narcissistic undertones, that it still retains today.[54] As a result of these semantic changes, vainglory has become a rarely used word in itself, and is now commonly interpreted as referring to vanity (in its modern narcissistic sense).[citation needed]
Christian seven virtues[edit]
With Christianity, historic Christian denominations such as the Catholic Church and Protestant Churches,[55] including the Lutheran Church,[56] recognize seven virtues, which correspond inversely to each of the seven deadly sins.
Vice
Latin
Italian
Virtue
Latin
Italian
Lust Luxuria "Lussuria" Chastity Castitas "Castità"
Gluttony Gula "Gola" Temperance Moderatio "Temperanza"
Greed Avaritia "Avarizia" Charity (or, sometimes, Generosity) Caritas (Liberalitas) "Generosità"
Sloth Acedia "Accidia" Diligence Industria "Diligenza"
Wrath Ira "Ira" Patience Patientia "Pazienza"
Envy Invidia "Invidia" Gratitude Gratia "Gratitudine"
Pride Superbia "Superbia" Humility Humilitas "Umiltà"
Confession Patterns[edit]
Confession is the act of admitting the commission of a sin to a priest, who in turn will forgive the person in the name (in the person) of Christ, give a penance to (partially) make up for the offense, and advise the person on what he or she should do afterwards.
According to a 2009 study by Fr Roberto Busa, a Jesuit scholar[who?], the most common deadly sin confessed by men is supposedly lust, and by women, pride.[57] It was unclear whether these differences were due to the actual number of transgressions committed by each sex, or whether differing views on what "counts" or should be confessed caused the observed pattern.[58]
In art[edit]
Dante's Purgatorio[edit]
The second book of Dante's epic poem The Divine Comedy is structured around the seven deadly sins. The most serious sins, found at the lowest level, are the abuses of the most divine faculty. For Dante and other thinkers, a human's rational faculty makes humans more like God. Abusing that faculty with pride or envy weighs down the soul the most. Abusing one's passions with wrath or a lack of passion as with sloth also weighs down the soul but not as much as the abuse of one's rational faculty. Finally, abusing one's desires to have one's physical needs met via greed, gluttony, or lust abuses a faculty that humans share with animals. This is still an abuse that weighs down the soul, but it does not weigh it down like other abuses. Thus, the top levels of the Mountain of Purgatory have the top listed sins, while the lowest levels have the more serious sins of wrath, envy, and pride.
luxuria / Lust[59][60][61]
gula / Gluttony
avaritia / Greed
acedia / Sloth
ira / Wrath
invidia / Envy
superbia / Pride
Geoffrey Chaucer's "The Parson's Tale"[edit]
The last tale of the Canterbury Tales, the "Parson's Tale" is not a tale but a sermon that the parson gives against the seven deadly sins. This sermon brings together many common ideas and images about the seven deadly sins. This tale and Dante's work both show how the seven deadly sins were used for confessional purposes or as a way to identify, repent of, and find forgiveness for one's sins.[62][63]
Pieter Bruegel the Elder's Prints of the Seven Deadly Sins[edit]
The Dutch artist created a series of prints showing each of the seven deadly sins. Each print features a central, labeled image that represents the sin. Around the figure are images that show the distortions, degenerations, and destructions caused by the sin.[64] Many of these images come from contemporary Dutch aphorisms.[65]
Edmund Spenser's The Faerie Queene[edit]
Spenser's work, which was meant to educate young people to embrace virtue and avoid vice, includes a colourful depiction of the House of Pride. Lucifera, the lady of the house, is accompanied by advisers who represent the other seven deadly sins.[citation needed]
Kurt Weill and Bertolt Brecht's The Seven Deadly Sins[edit]
This work satirized capitalism and its painful abuses as its central character, the victim of a split personality, travels to seven different cities in search of money for her family. In each city she encounters one of the seven deadly sins, but those sins ironically reverse one's expectations. When the character goes to Los Angeles, for example, she is outraged by injustice, but is told that wrath against capitalism is a sin that she must avoid.[citation needed]
Paul Cadmus' The Seven Deadly Sins[edit]
Between 1945 and 1949, the American painter Paul Cadmus created a series of vivid, powerful, and gruesome paintings of each of the seven deadly sins.[66]
Revalorization[edit]
Ferdinand Mount maintains that liquid currentness, especially through tabloids, has surprisingly given valor to vices, causing society to regress into that of primitive pagans: "covetousness has been rebranded as retail therapy, sloth is downtime, lust is exploring your sexuality, anger is opening up your feelings, vanity is looking good because you're worth it and gluttony is the religion of foodies".[67]
See also[edit]
Arishadvargas in Hinduism
Cardinal virtues
Christian ethics
Enneagram of Personality
Five poisons in Buddhism
Five Thieves in Sikhism
Knightly Virtues
Nafs and Tazkiah in Islam
Private Vices, Publick Benefits
Seven Social Sins written by Mohandas Gandhi
Sufism in Islam
The Seven Sins of Memory
The Seven Deadly Sins of Modern Times
Theological virtues
Tree of virtues
References[edit]
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^ Jump up to: a b c d Aquinas, Thomas (2013-08-20). Summa Theologica (All Complete & Unabridged 3 Parts + Supplement & Appendix + interactive links and annotations). e-artnow. ISBN 9788074842924.
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Jump up ^ Cassian, John (2000). The Institutes. Newman Press of the Paulist Press. ISBN 0809105225.
^ Jump up to: a b c d e f g h i Manning, Henry Edward. Sin and Its consequences.
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Jump up ^ Evagrio Pontico, Gli Otto Spiriti Malvagi, trans., Felice Comello, Pratiche Editrice, Parma, 1990, p.11-12.
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Jump up ^ In the translation of the Philokalia by Palmer, Ware, and Sherrard.
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^ Jump up to: a b Refoule, F. (1967) "Evagrius Ponticus," In New Catholic Encyclopaedia, Vol. 5, pp. 644f, Staff of Catholic University of America, Eds., New York, NY, USA: McGraw-Hill.
^ Jump up to: a b DelCogliano, Mark (2014-11-18). Gregory the Great: Moral Reflections on the Book of Job, Volume 1. Cistercian Publications. ISBN 9780879071493.
Jump up ^ Tucker, Shawn R. (2015-02-24). The Virtues and Vices in the Arts: A Sourcebook. Cascade Books, an Imprint of Wipf and Stock Publishers.
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Jump up ^ Armentrout, Don S. (1 January 2000). An Episcopal Dictionary of the Church: A User-Friendly Reference for Episcopalians. Church Publishing, Inc. p. 479. ISBN 9780898697018.
Jump up ^ Lessing, Reed (25 August 2002). "Mighty Menacin' Midianites". The Lutheran Hour. Retrieved 26 March 2017.
Jump up ^ Speidel, Royal. "What Would a United Methodist Jesus Do?". UCM. Retrieved 26 March 2017. 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?
Jump up ^ "Life Of A Disciple In The World 7- Seven Deadly Sins: Lust". United Methodist YouthWorker Movement. Retrieved 26 March 2017.
Jump up ^ The American Lutheran, Volumes 39-40. American Lutheran Publicity Bureau. 1956. p. 332. 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.
^ Jump up to: a b Dorothy L. Sayers, Purgatory, Introduction, pp. 65–67 (Penguin, 1955).
Jump up ^ "Definition of LUST". www.merriam-webster.com. Retrieved 2016-05-04.
^ Jump up to: a b Blackburn, Simon. Lust:The Seven Deadly SIns. ISBN 0-19-516200-5.
Jump up ^ Dante, Hell' (1975) p. 101; Dante, Purgatory (1971) p. 67 and p. 202
Jump up ^ Pyle, Eric (2014-12-31). William Blake's Illustrations for Dante's Divine Comedy: A Study of the Engravings, Pencil Sketches and Watercolors. McFarland. ISBN 9781476617022.
Jump up ^ Aquinas, St Thomas (2013-01-01). Summa Theologica, Volume 4 (Part III, First Section). Cosimo, Inc. ISBN 9781602065604.
^ Jump up to: a b Okholm, Dennis. "Rx for Gluttony". Christianity Today, Vol. 44, No. 10, September 11, 2000, p.62
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^ Jump up to: a b c d Lyman, Stanford. The Seven Deadly Sins: Society and Evil. p. 5. ISBN 0-930390-81-4.
Jump up ^ "the definition of sloth". Dictionary.com. Retrieved 2016-05-03.
^ Jump up to: a b Lyman, Stanford. The Seven Deadly Sins: Society and Evil. pp. 6–7.
^ Jump up to: a b Landau, Ronnie. The Seven deadly Sins: A companion. ISBN 978-1-4457-3227-5.
Jump up ^ International Handbook of Anger. p. 290
^ Jump up to: a b c Aquinas, St Thomas (2013-01-01). Summa Theologica, Volume 3 (Part II, Second Section). Cosimo, Inc. ISBN 9781602065581.
Jump up ^ "Summa Theologica: Treatise on The Theological Virtues (QQ[1] – 46): Question. 36 – Of Envy (four articles)". Sacred-texts.com. Retrieved January 2, 2010.
Jump up ^ Russell, Bertrand (1930). The Conquest of Happiness. New York: H. Liverwright.
Jump up ^ Mere Christianity, C.S. Lewis, ISBN 978-0-06-065292-0
^ Jump up to: a b Dictionary of Burning Words of Brilliant Writers. 1895. p. 485.
Jump up ^ Claghorn, George. To Deborah Hatheway, Letters and Personal Writings (Works of Jonathan Edwards Online Vol. 16).
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Jump up ^ Cohen, David (1995). Law, Violence, and Community in Classical Athens. Cambridge University Press. p. 145. ISBN 0521388376. Retrieved March 6, 2016.
Jump up ^ Ludwig, Paul W. (2002). Eros and Polis: Desire and Community in Greek Political Theory. Cambridge University Press. p. 178. ISBN 1139434179. Retrieved March 6, 2016.
^ Jump up to: a b "The 1920 Farrow's Bank Failure: A Case of Managerial Hubris". Durham University. Retrieved October 1, 2014.
Jump up ^ "Humility vs Pride And Why The Difference Should Matter To You | Jeremie Kubicek". jeremiekubicek.com. Retrieved 2018-03-02.
Jump up ^ Acquaviva, Gary J. (2000). Values, Violence, and Our Future. Rodopi. ISBN 9042005599.
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Jump up ^ Kershaw, Ian (1998). Hitler 1889–1936: Hubris. New York: W. W. Norton & Company. ISBN 978-0-393-04671-7. OCLC 50149322.
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Jump up ^ "Before Sloth Meant Laziness, It Was the Spiritual Sin of Acedia". Atlas Obscura. 2017-07-14. Retrieved 2017-11-27.
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Jump up ^ Young, David (1893). The Origin and History of Methodism in Wales and the Borders. C.H. Kelly. p. 14. For nearly a hundred years after the Reformation, excepting in cathedrals, churches, and chapels, there were no Bibles in Wales. The first book printed in the Welsh language was published in 1546, by Sir John Price of The Priory, Becon, and contained a translation of the Psalms, the Gospels as appointed to be read in the churches, the Lord's Prayer, the Ten Commandments, a Calendar, and the Seven Virtues of the Church. Sir John was a layman, a sturdy Protestant, and a man of considerable influence and ability. |access-date= requires |url= (help)
Jump up ^ Spicer, Andrew (5 December 2016). Lutheran Churches in Early Modern Europe. Taylor & Francis. p. 478. ISBN 9781351921169. The Lutheran emblem of a rose was painted in a sequence on the ceiling, while a decoratively carved pulpit included the Christo-centric symbol of a vulnerating pelican. The interior changed to a degree in the 1690s when Philip Tideman produced a series of grisaille paintings depicted the Seven Virtues (which hang from the gallery behind the pulpit), as well as decorating the wing doors of the organ.
Jump up ^ "Two sexes 'sin in different ways'". BBC News. February 18, 2009. Retrieved July 24, 2010.
Jump up ^ Morning Edition (February 20, 2009). "True Confessions: Men And Women Sin Differently". Npr.org. Retrieved July 24, 2010.
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Jump up ^ Klein, H. Arthur (1963-01-01). Graphic Work of Peter Bruegel, the Elder: Reproducing 64 Engravings and a Woodcut After Designs By Peter Bruegel the Elder (1st Edition / 1st Printing ed.). Dover Publications.
Jump up ^ "Paul Cadmus | The Seven Deadly Sins: Pride | The Metropolitan Museum of Art". www.metmuseum.org. Retrieved 2015-12-04.
Jump up ^ F. Mount, Full Circle (2010) p. 302
Further reading[edit]
Tucker, Shawn. The Virtues and Vices in the Arts: A Sourcebook, (Eugene, OR: Cascade Press, 2015)
Schumacher, Meinolf (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 Divine Comedy ("Inferno", "Purgatorio", and "Paradiso"), by Dante Alighieri
Summa Theologica, by Thomas Aquinas
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)
"Doctor Faustus" by Christopher Marlowe
External links[edit]
Wikimedia Commons has media related to The Seven Deadly Sins.
Catholic Catechism on Sin
Medieval mural depictions – in parish churches of England (online catalog, Anne Marshall, Open University)
Stranger, An Allegorical Tale of the Seven Deadly Sins, ISBN 9781311073846
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Origin of replication
From Wikipedia, the free encyclopedia
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The origin of replication (also called the replication origin) is a particular sequence in a genome at which replication is initiated.[1] This can either involve the replication of DNA in living organisms such as prokaryotes and eukaryotes, or that of DNA or RNA in viruses, such as double-stranded RNA viruses.[2]
DNA replication may proceed from this point bidirectionally or unidirectionally.[3]
The specific structure of the origin of replication varies somewhat from species to species, but all share some common characteristics such as high AT content (repeats of adenine and thymine are easier to separate because their base stacking interactions are not as strong as those of guanine and cytosine[4]). The origin of replication binds the pre-replication complex, a protein complex that recognizes, unwinds, and begins to copy DNA.[citation needed]
Contents
[hide]
1 Types
2 Prokaryotic
2.1 Bacterial genome origins
2.2 Bacterial plasmid origins
3 Eukaryotic
4 Viral
5 See also
6 References
7 External links
Types[edit]
The origin of replication are classified in two ways:
Narrow or broad host range
High- or low-copy number.
There are also no significant differences between prokaryotic and eukaryotic origins of replication:
Most bacteria have a single circular molecule of DNA, and typically only a single origin of replication per circular chromosome.[5]
Most archaea have a single circular molecule of DNA, and several origins of replication along this circular chromosome.[6]
Eukaryotes often have multiple origins of replication on each linear chromosome that initiate at different times (replication timing), with up to 100,000 present in a single human cell.[7] Having many origins of replication helps to speed the duplication of their (usually) much larger store of genetic material. The segment of DNA that is copied starting from each unique replication origin is called a replicon.
Origins of replication are typically assigned names containing "ori".
Prokaryotic[edit]
Bacterial genome origins[edit]
The genome of E. coli consists of a single circular DNA molecule of approximately 4.6 x 106 nucleotide pairs. DNA replication typically begins at a single origin of replication. In E. coli, the origin of replication—oriC—consists of three A–T rich 13-mer repeats and four 9-mer repeats. Ten to 20 monomers of the replication initiator protein DnaA bind to the 9-mer repeats, and the DNA coils around this protein complex forming a protein core. This coiling stimulates the AT rich region in the 13-mer sequence to unwind, allowing the helicase loader DnaC to load the replicative helicase DnaB to each of the two unwound DNA strands. The helicase DnaB forms the basis of the primosome, a complex of enzymes to which DNA polymerase III is recruited before replication can occur .[8]
Bacterial plasmid origins[edit]
Many bacteria, including E. coli, contain plasmids that each contain an origin of replication. These are separate from the origins of replication that are used by the bacteria to copy their genome and often function very differently. For example, the E. coli plasmid pBR322 uses a protein called Rop/Rom to regulate the number of plasmids that are within each bacterial cell[citation needed]. The most common origin of replication that is used in plasmids for genetic engineering is called pUC. This origin is derived from pBR322 but it contains two mutations. One single point mutation in the origin itself and another that deletes the Rop/Rom gene. This removes all the regulatory constraints on the plasmids replication and the bacteria then go from producing 30–40 plasmids per cell with pBR322 up to producing over 500 with pUC. This allows genetic engineers to produce large quantities of DNA for research purposes. Other origins of replication include pSC101 (derived from Salmonella, around 5 copies per cell), 15A origin (derived from p15A, 10–20 copies per cell) and Bacterial artificial chromosomes (1 copy per cell).[9]
Eukaryotic[edit]
In eukaryotes, the budding yeast Saccharomyces cerevisiae were first identified by their ability to support the replication of mini-chromosomes or plasmids, giving rise to the name Autonomously replicating sequences or ARS elements. Each budding yeast origin consists of a short (~11 bp) essential DNA sequence (called the ARS consensus sequence or ACS) that recruits replication proteins.[citation needed]
In other eukaryotes, including humans, the base pair sequences at the replication origins vary. Despite this sequence variation, all the origins form a base for assembly of a group of proteins known collectively as the pre-replication complex (pre-RC):[citation needed]
First, the origin DNA is bound by the origin recognition complex (ORC) which, with help from two further protein factors (Cdc6 and Cdt1), load the mini chromosome maintenance (or MCM) protein complex.
Once assembled, this complex of proteins indicates that the replication origin is ready for activation. Once the replication origin is activated, the cell's DNA will be replicated.
In metazoans, pre-RC formation is inhibited by the protein geminin, which binds to and inactivates Cdt1. Regulation of replication prevents the DNA from being replicated more than once each cell cycle.[citation needed]
In humans an origin of replication has been originally identified near the Lamin B2 gene on chromosome 19 and the ORC binding to it has extensively been studied.[10]
Viral[edit]
Genome of human herpesvirus-6, a member of the Herpesviridae family. The origin of replication is labeled as "OOR."
Viruses often possess a single origin of replication.
A variety of proteins have been described as being involved in viral replication. For instance, Polyoma viruses utilize host cell DNA polymerases, which attach to a viral origin of replication if the T antigen is present.
See also[edit]
OriDB the DNA Replication Origin Database
Origin of transfer
References[edit]
Jump up ^ Technical Glossary Edward K. Wagner, Martinez Hewlett, David Bloom and David Camerini Basic Virology Third Edition, Blackwell publishing, 2007 ISBN 1-4051-4715-6
Jump up ^ Hulo C, de Castro E, Masson P, Bougueleret L, Bairoch A, Xenarios I, Le Mercier P (Jan 2011). "ViralZone: a knowledge resource to understand virus diversity". Nucleic Acids Res. 39: D576–82. doi:10.1093/nar/gkq901. PMC 3013774  . PMID 20947564.
Jump up ^ Martín-Parras L, Hernández P, Martínez-Robles ML, Schvartzman JB (August 1991). "Unidirectional replication as visualized by two-dimensional agarose gel electrophoresis". Journal of Molecular Biology. 220 (4): 843–53. doi:10.1016/0022-2836(91)90357-c. PMID 1880800.
Jump up ^ http://nar.oxfordjournals.org/content/34/2/564.full
Jump up ^ Mott ML, Berger JM (May 2007). "DNA replication initiation: mechanisms and regulation in bacteria". Nature Reviews. Microbiology. 5 (5): 343–54. doi:10.1038/nrmicro1640. PMID 17435790.
Jump up ^ Kelman LM, Kelman Z (September 2004). "Multiple origins of replication in archaea". Trends in Microbiology. 12 (9): 399–401. doi:10.1016/j.tim.2004.07.001. PMID 15337158.
Jump up ^ Nasheuer HP, Smith R, Bauerschmidt C, Grosse F, Weisshart K (2002). "Initiation of eukaryotic DNA replication: regulation and mechanisms". Progress in Nucleic Acid Research and Molecular Biology. 72: 41–94. doi:10.1016/S0079-6603(02)72067-9. PMID 12206458.
Jump up ^ Baker TA, Wickner SH (1992). "Genetics and enzymology of DNA replication in Escherichia coli". Annual Review of Genetics. 26: 447–77. doi:10.1146/annurev.ge.26.120192.002311. PMID 1482121.
Jump up ^ oxfordgenetics.com/origins,.
Jump up ^ Falaschi A, Giacca M. The quest for a human ori, 'Genetica',1994;94(2-3):255-66
External links[edit]
Ori-Finder, an online software for prediction of bacterial and archaeal oriCs
Replication Origin at the US National Library of Medicine Medical Subject Headings (MeSH)
[hide]
v
t
e
DNA replication (comparing Prokaryotic to Eukaryotic)
Initiation
Prokaryotic
(initiation)
Pre-replication complex
dnaC
Cdc6
Helicase
dnaA
dnaB
T7
Primase
dnaG
Eukaryotic
(preparation in
G1 phase)
Pre-replication complex
Origin recognition complex
ORC1
ORC2
ORC3
ORC4
ORC5
ORC6
Cdc6
Cdt1
Minichromosome maintenance
MCM2
MCM3
MCM4
MCM5
MCM6
MCM7
Licensing factor
Autonomously replicating sequence
Single-strand binding protein
SSBP2
SSBP3
SSBP4
RNase H
RNASEH1
RNASEH2A
Helicase: HFM1
Primase: PRIM1
PRIM2
Both
Origin of replication/Ori/Replicon
Replication fork
Lagging and leading strands
Okazaki fragments
Primer
Replication
Prokaryotic
(elongation)
DNA polymerase III holoenzyme
dnaC
dnaE
dnaH
dnaN
dnaQ
dnaT
dnaX
holA
holB
holC
holD
holE
Replisome
DNA ligase
DNA clamp
Topoisomerase
DNA gyrase
Prokaryotic DNA polymerase: DNA polymerase I
Klenow fragment
Eukaryotic
(synthesis in
S phase)
Replication factor C
RFC1
Flap endonuclease
FEN1
Topoisomerase
Replication protein A
RPA1
Eukaryotic DNA polymerase:
alpha
POLA1
POLA2
PRIM1
PRIM2
delta
POLD1
POLD2
POLD3
POLD4
epsilon
POLE
POLE2
POLE3
POLE4
DNA clamp
PCNA
Control of chromosome duplication
Both
Movement: Processivity
DNA ligase
Termination
Telomere: Telomerase
TERT
TERC
DKC1
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text:
You Make Me Feel Brand New
From Wikipedia, the free encyclopedia
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"You Make Me Feel Brand New"
Single by The Stylistics
from the album Rockin' Roll Baby & Let's Put It All Together
B-side
"Only for the Children"
Released
May 5, 1974
Format
7" single
Genre
Soul
Length
4:45
5:27 (long version)
Label
Avco
Songwriter(s)
Thom Bell, Linda Creed
Producer(s)
Thom Bell
The Stylistics singles chronology
"Rockin' Roll Baby"
(1973) "You Make Me Feel Brand New"
(1974) "Let's Put It All Together"
(1974)
"Rockin' Roll Baby"
(1973) "You Make Me Feel Brand New"
(1974) "Let's Put It All Together"
(1974)
Audio sample
file
help
"You Make Me Feel Brand New" is a 1974 single by the Philadelphia soul group The Stylistics. The song was written by Thom Bell and Linda Creed.[1]
An R&B ballad, it was the fifth track from their 1974 album, Let's Put It All Together[2] and was released as a single and reached number 2 on the US Billboard Hot 100 for 2 weeks.[1][3] In addition, it climbed to number 5 on the Billboard R&B chart.[3] Billboard ranked it as the No. 14 song for 1974.
"You Make Me Feel Brand New" also reached number 2 in the UK Singles Chart in August 1974.[4] The Stylistics' recording sold over one million copies globally, earning the band a gold disc[1] The award was presented by the RIAA on May 22, 1974.[1] It was the band's fifth gold disc.[1] The track first appeared on the Stylistics' 1973 album, Rockin' Roll Baby, in a longer five-minute version.[1]
This song was also used in TV commercials for Woolite in the mid 1980s and in TV advertisements for Australian department store Myer in the late 1980s.[citation needed] In Britain a version was used to advertise BioTex.[5]
Contents
[hide]
1 Chart performance
1.1 Weekly charts
1.2 Year-end charts
2 Cover versions
3 References
Chart performance[edit]
Weekly charts[edit]
Chart (1974)
Peak
position
Australia KMR[6] 3
Canada 3
Ireland (IRMA)[7] 18
New Zealand (Listener)[8] 11
UK 2
US Billboard Hot 100 2
US Billboard Adult Contemporary 6
US Billboard R&B 5
US Cash Box Top 100[9] 1
Year-end charts[edit]
Chart (1974)
Rank
Australia[6] 27
Canada [10] 51
UK[11] 19
US Billboard Hot 100[12] 14
Cover versions[edit]
"You Make Me Feel Brand New" has been extensively covered, in jazz and pop circles, including in 1975 by Vicky Leandros, in 1982 by The Salsoul Orchestra (vocals by Christine Wiltshire and Ray Stevens), in 1986 by Babyface, in 2003 by Simply Red (on their studio album Home), and in 2004 by Boyz II Men. The Simply Red version reached number 10 on the Billboard Adult Contemporary Chart.[13]
Jamaican reggae singer Jacob Miller of Inner Circle also covered the song within Augustus Pablo.
Italian singer Mina covered the song on the album Rane supreme, in 1987.
Roberta Flack covered the song in 1992, reaching #50 on the U.S. R&B chart.
The song was sampled in American rapper Yung Joc's song "Brand New" which featured Snoop Dogg and Rick Ross.
The song was sampled by American producer Trebles and Blues in his song "The First Time" which was featured on his debut album The Blue Note.
The song was covered by Ronnie Milsap on his album "Summer Number 17".
Jazz guitarist Norman Brown covered the song in 1999.
Filipino R&B singer Jay R also covered the song from his 2008 album, Soul in Love.
Rod Stewart with Mary J. Blige on the former's 2009 album Soulbook.
Larry Carlton released a mostly instrumental version on his 2011 album Plays the Sounds of Philadelphia.
On January 2014, South Korean rappers Verbal Jint, San E, Bumkey, Swings, Phantom and Kanto, all from the Brand New Music agency, released "You Make Me Feel Brand New (Brand New Year 2013)", which contains a sample of this song.[14]
References[edit]
^ Jump up to: a b c d e f Murrells, Joseph (1978). The Book of Golden Discs (2nd ed.). London: Barrie and Jenkins Ltd. p. 351. ISBN 0-214-20512-6.
Jump up ^ Hamilton, Andrew. "Let's Put It All Together Baby". AllMusic. Retrieved 20 September 2011.
^ Jump up to: a b Allmusic - Charts & Awards
Jump up ^ Roberts, David (2006). British Hit Singles & Albums (19th ed.). London: Guinness World Records Limited. p. 537. ISBN 1-904994-10-5.
Jump up ^ YouTube upload from Central Television (UK), January 1986 - 10m 50s in
^ Jump up to: a b Steffen Hung. "Forum - 1970 (ARIA Charts: Special Occasion Charts)". Australian-charts.com. Retrieved 2016-10-10.
Jump up ^ "The Irish Charts – Search Results – You Make Me Feel Brand New". Irish Singles Chart. Retrieved June 22, 2017.
Jump up ^ "flavour of new zealand - search listener". Flavourofnz.co.nz. Retrieved 2016-10-10.
Jump up ^ http://tropicalglen.com/Archives/70s_files/19740622.html
Jump up ^ Canada, Library and Archives (September 13, 2017). "Image : RPM Weekly".
Jump up ^ "Top 100 1974 - UK Music Charts". Uk-charts.top-source.info. Retrieved 2016-10-10.
Jump up ^ "Top 100 Hits of 1974/Top 100 Songs of 1974". Musicoutfitters.com. Retrieved 2016-10-10.
Jump up ^ Billboard Adult Contemporary, March 20, 2004
Jump up ^ "Verbal Jint, San E, Bumkey, Swings, Phantom, and Kanto release teaser for 'You Make Me Feel BRAND NEW'". Allkpop. January 9, 2014. Retrieved January 10, 2014.
[show]
v
t
e
The Stylistics
Airrion Love
Herb Murrell
Harold Eban Brown
Jason Sharpe
Russell Thompkins, Jr.
James Dunn
James Smith
Raymond Johnson
Van Fields
Studio albums
The Stylistics
Round 2
Rockin' Roll Baby
Let's Put It All Together
Compilation albums
The Best of the Stylistics
The Best of the Stylistics Volume II
Singles
"Stop, Look, Listen (To Your Heart)"
"You Are Everything"
"Betcha by Golly, Wow"
"I'm Stone in Love with You"
"Break Up to Make Up"
"You'll Never Get to Heaven (If You Break My Heart)"
"You Make Me Feel Brand New"
"Can't Give You Anything (But My Love)"
"Can't Help Falling in Love"
"Only You (And You Alone)"
"Satin Doll"
"Shame and Scandal in the Family"
"Always on My Mind"
Related articles
Discography
Avco Records
H&L Records
Book:The Stylistics
[show]
v
t
e
Simply Red singles
Picture Book
"Money's Too Tight (to Mention)"
"Come to My Aid"
"Holding Back the Years"
"Jericho"
"Open Up the Red Box"
Men and Women
"The Right Thing"
"Infidelity"
"Maybe Someday..."
"Ev'ry Time We Say Goodbye"
"I Won't Feel Bad"
A New Flame
"It's Only Love"
"If You Don't Know Me by Now"
"A New Flame"
"You've Got It"
Stars
"Something Got Me Started"
"Stars"
"For Your Babies"
"Thrill Me"
"Your Mirror"
Life
"Fairground"
"Remembering the First Time"
"Never Never Love"
"We're in This Together"
Greatest Hits
"Angel"
Blue
"Night Nurse"
"Say You Love Me"
"The Air That I Breathe"
"Ghetto Girl"
"To Be Free"
Love and the Russian Winter
"Ain't That a Lot of Love"
"Your Eyes"
Home
"Sunrise"
"Fake"
"You Make Me Feel Brand New"
"Home"
Simplified
"Perfect Love"
"Something Got Me Started/A Song for You"
Stay
"Stay"
"So Not Over You"
Retrieved from "https://en.wikipedia.org/w/index.php?title=You_Make_Me_Feel_Brand_New&oldid=822759512"
Categories:
1974 singles
The Stylistics songs
Simply Red songs
Songs written by Thom Bell
Songs written by Linda Creed
Pop ballads
Rhythm and blues ballads
Soul ballads
1974 songs
Avco Records singles
Hidden categories:
Articles with hAudio microformats
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