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The Anglican Communion, Lutheran Church, and Methodist Church, among other Christian denominations, still retain this list. 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. Gregory's list became the standard list of sins. Gregory combined tristitia with acedia, and vanagloria with superbia, and added envy, in Latin, invidia. In AD 590 Pope Gregory I revised this list to form the more common list.
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The seven deadly sins were discussed in treatises and depicted in paintings and sculpture decorations on Catholic churches, as well as in older textbooks. Teachers especially focused on pride, thought to be the sin that severs the soul from grace and which is the very essence of evil, as well as greed, with these two underlying all other sins. The Catholic Church used the framework of the deadly sins to help people curb their evil inclinations before they could fester. Evagrius' pupil John Cassian, with his book The Institutes, brought the classification to Europe, where it became fundamental to Catholic confessional practices as documented in penitential manuals, sermons like Chaucer's " Parson's Tale", and artistic works like Dante's Purgatory (where the penitents of Mount Purgatory are grouped and penanced according to their worst sin). This classification originated with the Desert Fathers, especially Evagrius Ponticus, who identified seven or eight evil thoughts or spirits to be overcome. According to the standard list, they are pride, greed, wrath, envy, lust, gluttony and sloth, which are contrary to the seven heavenly virtues. Behaviours or habits are classified under this category if they directly give rise to other immoralities. The seven deadly sins, also known as the capital vices or cardinal sins, is a grouping and classification of vices within Christian teachings, although they are not mentioned in the Bible.