Sin is a theological term for evil behavior, individual or corporate.单是一个神学任期为邪恶的行为，个人或法人。 It is to be distinguished from crime, a legal term applied to a breach of the rules that society imposes on its members, and from vice, a moral term applied to a practice or habit that is injurious to a person's moral nature. Sin specifically refers to conduct that involves a wrong attitude toward God and results in alienation from him.它是有别于犯罪，一个法律术语，适用于违反规则的社会强加给其成员，由副主席，在道义上来说，应用到实践中，或习惯，这是有害于一个人的道德本质。 罪过具体指进行这牵涉到一个错误的态度，上帝和成果转让，由他。
All the major religions have a concept of sin, although they differ widely in their interpretation of its meaning.所有主要宗教有一个概念，单仲偕，虽然他们有很大的出入，在他们的诠释其意义。 Hinduism, for example, in the doctrine of Karma, presents a system by which human action works itself out in retribution or reward by rebirth in another existence.印度教，例如，在学说的因果报应，是一个制度，使人类行动工程本身列报应或报酬，由重生在另一个的存在。 Good action loosens the grip of the world of the senses; bad action degrades and binds its victim more fully to the cycle of karma and the Transmigration of Souls.好的行动，放宽把握世界的感官;坏行动降解并具约束力，它的受害者更充分地循环，因果报应和轮回的灵魂。 Final deliverance from the round of rebirths comes only when the soul ceases to desire or to act and is absorbed into the divine source from which it came.最后救我们脱离了一轮rebirths来，只有当心灵不再欲望或行为，是吸收到神源，由它来了。
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Islamic teaching on sin derives from the ethical and religious injunctions of the Koran and traditions (hadith).伊斯兰教学对单来自伦理和宗教禁制令的可兰经和传统（圣训） 。 It has much in common with the Old Testament concept of sin.它有很多共同之处，与旧约概念罪恶的。 Islam also recognizes the power of God to forgive the repenting sinner through his infinite mercy.伊斯兰教还承认上帝的力量宽恕悔改的罪人通过他的无限仁慈。
A sin, in Christian theology, is not only a deed, but also a thought, motive, or desire in opposition to the eternal law of God.一种罪过，在基督教神学的，不仅是一个契约，但也是一个思想，动机，或欲望，反对永恒上帝的法规。 This is illustrated by the traditional teaching of the Seven Deadly Sins: pride, avarice, lust, envy, gluttony, anger, and sloth.这表现在传统教学中的七个致命的罪孽：骄傲，贪婪，好色羡慕，吃喝玩乐，愤怒和懒惰。 Pride is regarded as the sin that most surely separates a sinner from the grace of God. Deliverance is possible only through Jesus Christ, whose sacrificial death redeems the repentant sinner from the penalty and power of sin. 自豪的是被视为单，大部分肯定是政企分开，一个罪人来自天主的恩典。救赎是可能的，只有通过耶稣基督，其祭祀死赎回了忏悔的罪人，从刑罚和权力的罪孽。
Charles W Ranson查尔斯瓦特ranson
Bibliography
参考书目
B Harring, Sin in
the Secular Age (1974); S Hilary, Changing Conceptions of Original Sin (1987); V
Palachovsky and C Vogel, Sin in the Orthodox Church and in the Protestant
Churches (1966); CR Smith, The Biblical Doctrine of Sin (1953). b harring
，单在世俗的时代（ 1974年） ; s希拉蕊，转变观念的原罪（ 1987 ） ; v palachovsky和C傅高义，单在东正教教堂和新教教堂（
1966年） ;铬史密斯，圣经教义罪恶（ 1953 ） 。
Sin is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24).单是"任何想要的整合所不欲，或侵该法的上帝" （ 1约翰3点04分;光碟。 4:15 ） ，在外来状态和习惯的灵魂，以及在向外地进行了人生无论遗漏或委托他人（罗马书6:12-17 ; 7:5-24 ） 。 It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties.它"不是一个单纯违反法律，我们的宪法，也没有该系统的事情，而是一项犯罪行为对个人lawgiver和道德总督的人证明了他的法律与刑罚。
The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God.灵魂认为罪孽是一直保持清醒，他的罪过是（ 1 ）在本质上，情节恶劣，造成污染，以及（ 2 ） ，它应该得到公正的处罚，并呼吁下跌正义上帝所憎恶的。 Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines. The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Rom. 6:12-17; Gal. 5:17; James 1:14, 15). The origin of sin is a mystery, and must for ever remain such to us.因此，单仲偕，附有两个不可分割的字， （ 1 ）虐待沙漠，内疚（ reatus ）和（ 2 ）污染（黄斑） 。 " ， Hodge的提纲。品德的一个人的行动是由道德状况的他心。处置，以单，或习惯的心灵，导致了罪孽深重的行为，本身也是罪过（罗马书6:12-17 ;加尔。 5时17分;詹姆斯1:14 ， 15 ） 。原产地单是一个谜，而且必须永远保持这种我们。
It is plain that for some reason God has permitted sin to enter this world, and that is all we know.这是平原表示，由于某些原因上帝已准许单进入这个世界，这就是我们所知道的。 His permitting it, however, in no way makes God the author of sin.他的允许，但是，在没有办法让上帝作者罪恶的。 Adam's sin (Gen. 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit.亚当的罪孽（创3:1-6 ）包括在其屈服的冲击和诱惑，吃了禁果。 It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command.它涉及资讯科技， （ 1 ）的罪，不信者，几乎使上帝的一个骗子;及（ 2 ）有罪的抗命，以积极的指挥。 By this sin he became an apostate from God, a rebel in arms against his Creator.这个罪过，他成了一个叛教者来自上帝，反叛分子在拿起武器反对他的创造者。 He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.他失去了赞成上帝与共融与他，他的整个自然成了腐化，而且他招致的罚款，参与该公约的工程。
This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Rom. 6:12, 14, 17; 7:5-17), the "flesh" (Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of sin" (Rom. 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph. 4:18, 19). 这个继承了道德腐败存在于： （一）丧失原义和（ 2 ）存在一个常数易受邪恶，这是从根本上和原产地的所有实际的罪过，它是所谓的"罪恶" （罗马书六： 12 ， 14 ， 17 ; 7:5-17 ） ， "肉" （ gal. 5点17 ， 24 ） ， "欲望" （詹姆斯1:14 ， 15岁） ， "身体的罪" （罗马书六： 6 ） ， "愚昧" ， "盲目性心" ， "异化，从生活中的上帝" （以弗所书4时18分， 19 ） 。 It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul.它是影响和depraves完整的人，其发展趋势仍是向下，以不断加深腐败，有剩余的，没有疗养元素的灵魂。 It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Rom. 3:10-23; 5:12-21; 8:7).这是一个总的堕落的，这也是举世所继承的所有自然的后裔，亚当（罗马书3:10-23 ; 5:12-21 ; 8时07分） 。
Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph. 2:1; 1 John 3:14). pelagians否认原罪，并把男子作为本质上道义上和精神上好;半pelagians认为他是在道义不适;奥古斯丁会士，或者是因为他们还呼吁， calvinists ，男子方面正如上文所述，在精神上死亡（以弗所书2 ： 1 ，约翰3点14分） 。
The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men.该学说的原罪就是证明， （ 1 ）从事实的世界罪孽的男人。 "There is no man that sinneth not" (1 Kings 8:46; Isa. 53:6; Ps. 130: 3; Rom. 3:19, 22, 23; Gal. 3:22). "有没有人说， sinneth不" （ 1国王8时46分;伊萨。 53:6 ;聚苯乙烯130 ： 3名;光碟。 3时19分，第22 ，第23条;加尔。 3时22分） 。 (2.) From the total depravity of man. （ 2 ）从总的堕落的人。 All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15: 14-16; Gen. 6:5,6).所有男人被宣布为一贫如洗的任何原则的精神文化生活;男子的变节从上帝是完全彻底地（职务15 ： 14-16 ;将军6:5,6 ） 。 (3.) From its early manifestation (Ps. 58:3; Prov. 22:15). （ 3 ）从它的早期表现（诗篇58:3 ;省22:15 ） 。 (4.) It is proved also from the necessity, absolutely and universally, of regeneration (John 3:3; 2 Cor. 5:17). （ 4 ） ，而且事实证明，也从必要性，绝对和普遍，再生（约翰3点03分， 2肺心病。 5时17分） 。 (5.) From the universality of death (Rom. 5:12-20). （五）由普遍性死亡（罗马书5:12-20 ） 。
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", ie, defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps. 19:13).各种单中提到， （ 1 ） "冒昧的消业论" ，还是从字面上作出的， "捷联惯导系统与一个隆起的手" ，即违抗行为罪，而相比之下， "错误"或" inadvertencies " （诗篇19 ： 13 ） 。 (2.) "Secret", ie, hidden sins (19:12); sins which escape the notice of the soul. （ 2 ） "秘密" ，即隐蔽的罪过（ 19时12分） ;罪孽而逃离该公告的心灵。 (3.) "Sin against the Holy Ghost" (qv), or a "sin unto death" (Matt. 12:31, 32; 1 John 5:16), which amounts to a wilful rejection of grace. （ 3 ） "单对圣灵" （请参阅） ，抑或是"单以至于死" 。 （ 12:31 ， 32 ： 1约翰5:16 ） ，这无异于一场蓄意排斥反应的恩典。
In the biblical perspective, sin is not only act of wrongdoing but a state of alienation from God.在圣经的角度来看，单不仅是法的不法行为，但一个国家的疏离，来自上帝。 For the great prophets of Israel, sin is much more than the violation of a taboo or the transgression of an external ordinance.为维护社会政治稳定以色列的先知，单是较违反禁忌或海侵的一个外部条例。 It signifies the rupture of a personal relationship with God, a betrayal of the trust he places in us.它标志着破裂个人与天主的关系，背叛信任他的地方。 We become most aware of our sinfulness in the presence of the holy God (cf. Isa. 6:5; Ps. 51:1-9; Luke 5:8).我们成为最清楚，我们的罪孽，在在场的教廷神（参见伊萨。 6时05分;聚苯乙烯。 51:1-9 ;卢克5时08分） 。 Sinful acts have their origin in a corrupt heart (Gen. 6:5; Isa. 29:13; Jer. 17:9).罪孽深重的行为有其原产地在一个腐败的心（创6时05分;伊萨。你只要...噢！ ;哲。 17时09分） 。 For Paul, sin (hamartia) is not just a conscious transgression of the law but a debilitating ongoing state of enmity with God.为保罗，单仲偕（ hamartia ）不仅是一个自觉的海侵的法律，而是一种使人衰弱的国家正在进行的敌意与上帝。 In Paul's theology, sin almost becomes personalized.在保罗的神学，单几乎成了个性。 It can be thought of as a malignant, personal power which holds humanity in its grasp.它可以被看作是一种恶性肿瘤，个人权力的掌握人类在其掌控之中。
The biblical witness also affirms that sin is universal.圣经中的证人还申明单是普遍的。 "All have sinned and fall short of the glory of God," Paul declares (Rom. 3:23 RSV). "都有罪和名不符实，神的荣耀， "保罗宣称（罗马书3点23呼吸道合胞病毒） 。 "There is not a righteous man on earth who does what is right and never sins" (Eccles. 7:20 NIV). "有没有正义的人在地球上谁做什么是正确的，并没有罪孽" （ eccles. 7时20分证） 。 "Who can say, 'I have kept my heart pure; I am clean and without sin'?" " ，可以说， '我一直在代表我的心纯洁，我干净，并没有罪" ？ (Prov. 20:9 NIV). （ prov.为证： 20时09分） 。 "They have all gone astray," the psalmist complains, "They are all alike corrupt; there is none that does good, no, not one" (Ps. 14:3 RSV). "他们已经误入歧途， "诗人抱怨， "他们都是一样腐败是没有的，这很好，不，不是一" （诗篇14时03呼吸道合胞病毒） 。
In Reformed theology, the core of sin is unbelief. This has firm biblical support: in Gen. 3 where Adam and Eve trust the word of the serpent over the word of God; in the Gospels where Jesus Christ is rejected by the leaders of the Jews; in Acts 7 where Stephen is martyred at the hands of an unruly crowd; in John 20:24-25 where Thomas arrogantly dismisses the resurrection of Jesus. 在改革神学，其核心单是不信 ，这是圣经的坚定支持：在将军三日亚当和夏娃信托一词的毒蛇超过上帝的话;福音而耶稣基督是拒绝了由领导成员犹太人在行为7如斯蒂芬是烈属，在手中的一个粗野的人群;约翰20:24-25凡托马斯目空一切罢免复活的耶稣。
Hardness of heart, which is closely related to unbelief (Mark 16:14; Rom. 2:5), likewise belongs to the essence of sin.硬度的心脏，这是密切相关的不信者（ 16时14马克;光碟。 2时05分） ，同样属于本质的罪过。 It means refusing to repent and believe in the promises of God (Ps. 95:8; Heb. 3:8, 15; 4:7).它意味着拒绝悔改，并相信在承诺的神（诗篇95:8 ;以弗所书3时08分， 15人; 4时07分） 。 It connotes both stubborn unwillingness to open ourselves to the love of God (II Chr. 36:13; Eph. 4:18) and its corollary, insensitivity to the needs of our neighbor (Deut. 15:7; Eph. 4:19).它蕴含既固执，不愿公开自己向上帝的爱（二人权委员会。 36:13 ;以弗所书4时18分）和它的必然结果，麻木不仁，以满足我们的邻居（申命记15时07分;以弗所书4时19分） 。
Whereas the essence of sin is unbelief or hardness of heart, the chief manifestations of sin are pride, sensuality, and fear.而本质上的罪是不信者或硬度的心脏，行政表现的罪过是感到骄傲，是性感，与恐惧。 Other significant aspects of sin are self-pity, selfishness, jealousy, and greed.其他重要方面的罪过是自我怜悯，自私，嫉妒，贪婪。
Sin is both personal and social, individual and collective.单是个人与社会，个人与集体。 Ezekiel declared: "Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed, and unconcerned; they did not help the poor and needy" (16:49 NIV).以西结书宣称： "现在，这是罪过，你的妹妹路透社：她和她的女儿却夜郎自大，太多，而袖手旁观;他们没有帮助穷人和有需要的" （ 16时49分证） 。 According to the prophets, it is not only a few individuals that are infected by sin but the whole nation (Isa. 1:4).据先知，它不仅是一个个别人认为是感染单，但全国上下（以赛亚书1:4 ） 。 Among the collective forms of sin that cast a blight over the world today are racism, nationalism, imperialism, agism, and sexism.其中集体形式的单仲偕认为，投下了疫病，遍布世界各地，今天是种族主义，民族主义，帝国主义， agism ，和性别歧视。
The effects of sin are moral and spiritual bondage, guilt, death, and hell.的影响，单是道德和精神枷锁，内疚，死亡，与地狱。 James explained: "Each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin; and sin when it is full-grown brings forth death" (1:14-15 RSV).詹姆斯解释说： "每个人的诱惑时，他是被诱及引诱他自己的欲望，那欲望的时候，它已经构思生下单;单时，它是充满成长带来了死" （ 2:14-15呼吸道合胞病毒） 。 In Paul's view, "The wages of sin is death" (Rom. 6:23 RSV; cf. I Cor. 15:56).在保罗看来， "罪的工价就是死" （罗马书6时23呼吸道合胞病毒;比照，我肺心病。 15时56分） 。
According to Pauline theology, the law is not simply a check on sin but an actual instigator of sin.据宝莲，神学，法律是不是一个简单的检查单，但实际指使人的罪过。 So perverse is the human heart that the very prohibitions of the law that were intended to deter sin serve instead to arouse sinful desire (Rom. 7:7-8).如此倒行逆施，是人的心情非常禁令的法律意在阻止单服务，而是要唤起罪孽深重的愿望（罗马书7:7-8 ） 。
Biblical faith also confesses that sin is inherent in the human condition.圣经信仰也承认，单是固有的人的条件。 We are not simply born into a sinful world, but we are born with a propensity toward sin.我们不是简单地出生在一个罪恶的世界，但我们却天生有倾向单。 As the psalmist says, "The wicked go astray from the womb, they err from their birth, speaking lies" (Ps. 58:3; cf. 51:5).正如诗人说， "恶人走入歧途，从子宫里，他们也会犯错，从出生时，讲的谎言" （诗篇58:3 ;比照51:5 ） 。 Church tradition speaks of original sin, but this is intended to convey, not a biological taint or physical deformity, but a spiritual infection that in some mysterious way is transmitted through reproduction.教会传统，讲的原罪，但是这是为了传达，而不是一个生物的污点或身体畸形，而是一种精神的感染，在一些神秘的方式是透过再生产。 Sin does not originate from human nature, but it corrupts this nature.罪过不源于人的本性，但它使人腐化，这种性质的。
The origin of sin is indeed a mystery and is tied in with the problem of evil. The story of Adam and Eve does not really give us a rationally satisfactory explanation of either sin or evil (this was not its intention), but it does throw light on the universal human predicament. It tells us that prior to human sin there was demonic sin which provides the occasion for human transgression. Orthodox theology, both Catholic and Protestant, speaks of a fall of the angels prior to the fall of man, and this is attributed to the misuse or abuse of the divine gift of freedom.起源单的确是一个谜，是为了配合的问题，邪恶。 故事中的亚当和夏娃没有真正给我们一个合理满意的解释，无论是单或邪恶（这一点很重要，其用意不是不） ，但是这并不丢光对人类普遍的困境，它告诉我们，以前人的罪过有恶魔单规定之际，为人类侵。 东正教神学，无论是天主教和新教，讲一个天使的堕落前的秋天，管人，管这是由于误用或滥用的神圣礼物的自由。 It is the general consensus among orthodox theologians that moral evil (sin) sets the stage for physical evil (natural disaster), but exactly how the one causes the other will probably always remain a subject of human speculation.这是因为一般的共识，东正教神学家认为，道德上的邪恶（茜）大显身手的舞台，为物理邪恶（自然灾害） ，但究竟怎样一个原因，其他可能会始终成为人的主体的投机活动。
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Mortal Sin is sin causing spiritual death.凡人单是单造成精神上的死亡。 The biblical teaching is clear: all sin is mortal inasmuch as its intrusion into human experience is the cause of every man's death (Rom. 5:12; 6:23). Roman Catholic moral theology sees sin as two-fold: mortal and venial. Mortal sin extinguishes the life of God in the soul; venial sin weakens, but does not destroy that life.圣经教学是明确的：所有的罪过是凡人，因为其侵入人体的经验，是导致每名男子的死因（罗马书5时12分; 6时23分） 。 罗马天主教道德神学认为单为两方面：凡人venial 。凡人单取消了生命的神的灵魂; venial单削弱，但并没有摧毁生命。 In venial sin the agent freely decides to perform a specific act; however, in doing so he does not purpose to become a certain type of person.在venial单代理人自由决定，以执行特定的行为，但是，在这样做时，他不宗旨，以成为某一类型的人。 In venial sin the individual performs an act, but deep within himself he yearns to be the type of individual who opposes that action.在venial单个人表现的行为，但深身上，他渴望成为类型的个别人反对这一行动。 Thus, in venial sin there is a tension between the action and the individual performing the act.因此，在venial单有一种紧张关系的行动和个人表演的行为。 Mortal sin involves the agent totally.凡人单涉及剂完全。 He determines not only to act in a specific manner, but expresses therein the type of individual he wishes to be in and through that action.他不仅决定采取行动，在一个特定的方式，但同时也表示，因此该类型的个人，他希望成为的，并通过这一行动。 The result is spiritual death.其结果是灵魂的死亡。
Evangelical Christians take seriously the biblical evaluation of the grave nature of certain sins.福音派基督徒认真对待圣经评价的严重性质，在一定的罪孽。 Our Lord spoke of the "sin that has no forgiveness" (Matt. 12:31-32; Mark 3:28-30; Luke 12:10); Paul teaches that those who participate in certain specified sins are excluded from the kingdom (I Cor. 6:9; Gal. 5:21; I Thess. 4:6); John gives clear instructions concerning prayer for those who have committed the "sin unto death" (I John 5:16; cf. Heb. 6:4-6).我们的主说， "单仲偕认为，没有宽恕的" 。 （ 12:31-32 ;马克3:28-30 ;路加福音12:10 ） ;保罗教导我们，那些参与某些特定的罪孽被排除在英国（林前。 6时09分;加尔。 5时21分，我帖前4:6 ） ;约翰给出明确的指示，有关祈祷，为那些犯有"罪过，以至于死" （约翰5:16 ;比照以弗所书六： 4 - 6 ） 。 These passages cannot be dismissed lightly; they impinge decidedly upon our theme and call for the closest exegetical attention.这些通道不能轻率否定，他们冲击后，断然的，我们的主题，并呼吁最接近训诂注意。
FR
Harm神父伤害
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
J. Greenwood,
Handbook of the Catholic Faith; RB McBrien, Catholicism, II; NCE, XIII; L.
Berkhof, Systematic Theology; CC Ryrie, The Holy Spirit; AH Strong, Systematic
Theology; HC Thiessen, Lectures in Systematic Theology; JT Mueller, Christian
Dogmatics; F. Pieper, Christian Dogmatics, I, 571ff.; CFW Walther, The Proper
Distinction Between Law and Gospel. j.格林伍德，手册的天主教信仰;铷mcbrien
，天主教二;罗富国教育学院，十三;研究，伯克霍夫的，有系统的神学;消委会ryrie
，圣灵;啊强烈的，有系统的神学;高等法院泰森，讲座，在系统神学;特鲁利米勒，基督教dogmatics ;楼皮珀，基督教dogmatics ，我， 571ff 。
; cfw Walther称，正确区分法律和福音。
At an early stage in the life of the church, the influence of Greek thought (with its tendency to view sin as a necessary flaw in human nature) made it necessary for the church to determine the relative seriousness of various moral faults.在早期阶段，在教会生活中，影响希腊思想（及其发展趋势，以期单作为一个必要的缺点，人的本性） ，所以有必要对于教会，以确定相对严重性的各项德育故障。 This ultimately gave rise to what is commonly referred to as the seven deadly sins, a concept which occupies an important place in the order and discipline of the Roman Catholic Church.这最终引起了什么是被称为七个致命的罪孽，一个概念，它占据着重要地位，在秩序和纪律，罗马天主教教堂。
These sins are pride, covetousness, lust, envy, gluttony, anger, sloth. KE Kirk stresses that they are to be understood as "capital" or "root" sins rather than "deadly" or "mortal" (viz., sins which cut one off from his true last end). 这些罪过是自豪感， covetousness ，利令智昏，妒忌，吃喝玩乐，愤怒，懒惰。轲柯克强调，他们是可以理解为"资本"或"根"的罪过，而不是"致命"或"死亡" （即，其中捷联惯导系统削减一次性从他的面目去年年底） 。 They are the "sinful propensities which reveal themselves in particular sinful acts."他们是"罪孽深重propensities其中透露自己尤其是罪孽深重的行为" 。 The list represents an attempt to enumerate the primary instincts which are most likely to give rise to sin.名单上的一个尝试，以列举的首要本能，其中最有可能引起单。
Even though the original classification may have been monastic in origin (cf. Cassian, Collationes Patrum, vs. 10), under the influence of Gregory the Great (who has given us the classical exposition on the subject: Moralia on Job, esp. XXXI.45) the scope was widened and along with the seven cardinal virtues they came to constitute the moral standards and tests of the early Catholic Church.即使原来的分类可能已被寺院的起源（参见cassian ， collationes patrum ，低于10 ）的影响下，格里高利大（谁给我们的经典论述，关于主题： moralia介绍求职，电除尘器。第三十一.45 ）的范围扩大，而且随着七个美德，他们来到构成了道德标准和测试的早期天主教教堂。 In medieval scholasticism they were the subject of considerable attention (cf. esp. Aquinas, Summa Theologica, II.ii.).在中世纪经院，他们的议题相当关注（参见电除尘器。阿奎那，总结theologica ， ii.ii. ） 。
RH
Mounce铑mounce
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
Fr.神父。 Connell, New Baltimore Catechism; J.
Stalker, The Seven Deadly Sins; H. Fairlie, The Seven Deadly Sins
Today.康奈尔，新的巴尔的摩讲授的J.缠扰，七个致命的罪孽;每小时费尔利，七个致命的罪孽。
This subject presentation in the original English language这一主题演讲，在原有的英语
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