Most Catholics, if they were taught the faith unadulterated as children, are familiar with the Capital Vices or so called “seven deadly sins”: Pride, Lust, Anger, Covetousness, Envy, Sloth, and Gluttony. Which are countered with three theological virtues: Faith, Hope, and Charity, and the four cardinal virtues: prudence, justice, fortitude, and temperance.
Now all sins fall in some way under pride as well as under one of the other capital vices, which are actually large categories. Among the many different sins that man or the devil have invented there are in particular eight which have been pointed at as most terrible. They fall into two groups dubbed: the Four Gates of Hell and the Four Sins that Cry out to Heaven for Vengeance. The first set are those sins which, though not the most terrible, cause the greater number of souls to be lost. The second set are the most offensive and terrible to God on the natural level and thus cause Him to exact temporal punishment far greater than for other sins.
The latter set of sins was pointed out with their special title in a catechism released in the middle of the 17th century:
The Douay Catechism of 1649
CHAP. XX. The Sins that cry to Heaven for Vengeance
Q. 925. How many such sins are there?
Q. 926. What is the first of them?
A. Wilful murder, which is a voluntary and unjust taking away another’s life.
Q. 927. How show you the pravity of this sin?
A. Out of Gen. iv. 10. Where it is said to Cain “What hast thou done? the voice of the blood of thy brother crieth to me from the earth: now, therefore shalt thou be cursed upon the earth.” And Matt. xxvi 52, “All that take the sword, shall perish with the sword.”
Q. 928. What is the second?
A. The sin of Sodom, or carnal sin against nature, which is a voluntary shedding of the seed of nature, out of the due use of marriage, or lust with a different sex.
Q. 929. What is the scripture proof of this?
A. Out of Gen. xix. 13. where we read of the Sodomites, and their sin. “We will destroy this place because the cry of them hath increased before our Lord, who hath sent us to destroy them,” (and they were burnt with fire from heaven.)
Q. 930. What is the third?
A. Oppressing of the poor, which is a cruel, tyrannical, and unjust dealing with inferiors.
Q. 931. What other proof have you of that?
A. Out of Exod. xxii. 21. “Ye shall not hurt the widow and the fatherless: If you do hurt them, they will cry unto me, and I will hear them cry, and my fury shall take indignation, and I will strike thee with the sword.” And out of Isa. x. 1, 2. “Wo to them that make unjust laws, that they might oppress the poor in judgment, and do violence to the cause of the humble of my people.”
Q. 932. What is the fourth?
A. To defraud working men of their wages, which is to lessen, or detain it from them.
Q. 933. What proof have you of it?
A. Out of Eccl. xxxiv. 37. “He that sheddeth blood and he that defraudeth the hired man, are brethren,” and out of James v. 4. “Behold the hire of the workmen that have reaped your fields, which is defrauded by you, crieth, and their cry hath entered into the ears of the Lord God of Sabaoth.”
And we should consider, and consider well, the fact that we in the United States are four for four with these very sins: 4-for-4 and Our Blood Covenant with Jesus
And the former set of sins were most ably pointed out and explained by a great Bishop and Doctor of the Church just a century later in the middle of the 18th century:
Six Discourses on Natural Calamities, Divine Threats, and the Four Gates of Hell
by Saint Alphonsus Maria Liguori, Bishop and Doctor of the Church
Fourth Discourse – The Four Principal Gates of Hell
“Her gates are sunk into the ground.”
Broad is the way that leadeth to destruction, and many there are who go in thereat. Hell has then different gates, but these gates stand on our earth. Her gates are sunk into the ground. These are the vices by which men offend God, and draw down upon themselves chastisements and eternal death. Amongst the other vices, there are four which send. most souls to Hell, and on this earth bring upon men the scourges of God; and these four are, hatred, blasphemy, theft, and impurity. Behold, the four gates by which the greater number of souls enter Hell; and it is of these four that I mean to speak today, in order that you may amend and cure yourselves of these four vices, otherwise God will cure you of them, but by your own destruction.
The first gate of Hell is hatred. As Paradise is the kingdom of love, so Hell is the kingdom of hatred. Father, says such a person, I am grateful to and love my friends, but I cannot endure him who does me an injury. Now, brother, you must know that the barbarians, the Turks and Indians say and do all this: Do not also the heathens this? says the Lord. To wish well to him who serves you is a natural thing; it is done not only by the infidel, but even by the brutes and wild beasts. But I say to you. Hear what I say to you says Jesus Christ; hear My law, which is a law of love: Love your enemies. I wish, that you, My disciples, should love even your enemies. Do good to them that hate you; you must do good to them that wish you ill, and pray for them that persecute and calumniate you; if you can do nothing else, you must pray for them who persecute you, and then you shall be the children of God your father: that you may be the children of your Father Who is in Heaven. St. Augustine then is right in saying that it is by love alone a child of God is known from a child of the devil. Thus have the Saints always done; they have loved their enemies. A certain woman had traduced the honor of St. Catherine of Sienna, and the Saint attended this same woman in her sickness, and ministered to her as a servant. St. Acaius sold his garment to succor one who had taken away his character. St. Ambrose gave to an assassin, who had attempted his life, a daily allowance, in order that he might have the wherewithal to live. Such may indeed be called the children of God. Is it a great matter, says St. Thomas of Villanova, that often when we have received an injury from anyone we forgive it at the suit of a friend who pleads for him? And shall we not do the same when God commands it?
Oh, how well grounded a hope of pardon has not he who pardons the man who has offended him. He has the promise of God himself, who says, Forgive, and you shall be forgiven. “By forgiving others,” says St. John Chrysostom, “you earn pardon for yourself.” But he, on the contrary, who will have vengeance, how can he hope for pardon for his sins? Such a person, in saying the “Our Father,” condemns himself when he says: “forgive us our trespasses, as we forgive them that trespass against us.” Then, when such a person wishes to take vengeance, he says to God: Lord, do not pardon me, because I will not pardon my enemies. You give judgment in your own cause, says St. John Chrysostom. But, be assured, that you shall be judged without mercy if you show not mercy to your neighbor. For judgment without mercy to him that hath not done judgment. But how, says St. Augustine, how can he who will not forgive his enemy, according to the command of God, have the face to ask pardon from God for his offenses.
If then, my brethren, you wish to have revenge, bid adieu to Paradise: Without are dogs. Dogs, on account of their natural fury, are taken to represent the revengeful. These dogs are shut out from Paradise; they have a hell in this life; and they shall have Hell in the next. “He who is at enmity with anyone,” says St. John Chrysostom, “never enjoys peace: he is in everlasting trouble.” But, Father, such a one has taken away my good name, which I will renounce for no one. Such is, forsooth, the proverb, ever in the mouths of those hellhounds who seek for revenge. He has taken away my honor, I must take his life. And is the life of a man at your disposal? God alone is master of life. For it is Thou, O Lord, that hast the power of life and death. Do you wish to take vengeance of your enemy? God wishes to take vengeance of thee. Vengeance belongs to God alone. Revenge is Mine, and I will repay them in due time.
But how else, you say, can my honor be repaired? Well, and in order to repair your honor, you must trample under foot the honor of God. Do you not know, says St. Paul, that when you transgress the law you dishonor God? Thou by transgression of the law dishonorest God. And what honor is this of yours that you wish to repair? It is the same as the honor of a Turk, of an idolator: a Christian’s honor is to obey God, and observe His law.
But other men will look down upon me; and so, for fear you should be looked down upon, you must condemn yourself to Hell. But if you forgive, the good will praise you; wherefore it is, that St. John Chrysostom says: If you wish to be revenged, do good to your enemy, because then others will condemn your enemy, and speak well of you. It is not true that he loses his honor, who, when he has been injured or insulted, says: I am a Christian, I neither can nor will be revenged. Such a person gains instead of losing honor, and, besides, saves his soul. On the contrary, he who takes revenge will be punished by God, not only in the other life, but in this also. He is obliged to flee from the justice of men, after having taken that vengeance which will render his life henceforward miserable. What an unhappiness to live a fugitive; to be always in dread of justice; always in dread of the kindred of his victim; tormented with remorse of conscience, and condemned to Hell?
And let us further know, my brethren, that revenge and the desire of revenge are alike enormous, are the same sin. Should we at any time receive an offence, what are we to do? When our passion begins to rise, we must have recourse to God, and to the most holy Mary, who will help us, and obtain strength for us to forgive. We should then endeavor to say: Lord, for the love of Thee I forgive the injury that has been done me, and do Thou in Thy mercy forgive me all the injuries I have done Thee.
Let us pass on to the second gate of Hell, which is blasphemy. Some, when things go wrong with them, do not attack man, but endeavor to wreak their vengeance upon God Himself by blasphemy. Know, my brethren, what manner of sin blasphemy is. A certain author says: “Every sin, compared with blasphemy, is light;” and first of all, St. John Chrysostom says, there is nothing worse than blasphemy. Other sins, says St. Bernard, are committed through frailty, but this only through malice. With reason, then, does St. Bernardine of Sienna call blasphemy a diabolical sin, because the blasphemer, like a demon, attacks God Himself. He is worse than those who crucified Jesus Christ, because they did not know Him to be God; but he who blasphemes knows Him to be God, and insults Him face to face. He is worse than the dogs, because dogs do not bite their masters, who feed them, but the blasphemer outrages God, Who is at that very moment bestowing favors on him. What punishment, says St. Augustine, will suffice to chastise so horrid a crime? We should not wonder, says Julius III, that the scourges of God do not cease while such a crime exists among us.
Lorino cites the following fact: We read in the preface to the Pragmatic Sanction in France, that King Robert, when praying for the peace of the kingdom, was answered by the crucifix that the kingdom never should have had peace if he had not eradicated blasphemy. The Lord threatens to destroy the kingdom in which this accursed vice reigns. They have blasphemed the Holy One of Israel; . . . your land is desolate . . . it shall be desolate.
Oh, if there were always found some one to do what St. John Chrysostom advises: “Strike his mouth, and sanctify thereby thy hand.” The mouth of the accursed blasphemer should be struck, and he should then be stoned, as the old law commanded: And he that blasphemeth the name of the Lord, dying let him die: all the multitude shall stone him. But it would be better if that were done which St. Louis, King of France, put in force: he commanded by edict that every blasphemer should be branded on the mouth with an iron. A certain nobleman having blasphemed, many persons besought the king not to inflict that punishment upon him; but St. Louis insisted upon its infliction in every instance; and some taxing him with excessive cruelty on that account, he replied that he would suffer his own mouth to be burned sooner than allow such an outrage to be put upon God in his kingdom.
Tell me, blasphemer, of what country are you? Allow me to tell you, you belong to Hell. St. Peter was known in the house of Caiphas for a Galilean by his speech. Surely thou also art one of them, it was said to him, for even thy speech doth discover thee. What is the language of the damned?—–blasphemy. And they blasphemed the God of Heaven because of their pains and wounds. What do you gain, my brethren, by these your blasphemies? you gain no honor by them. Blasphemers are abhorred even by their blasphemous companions. Do you gain any temporal advantage?
Do you not see that this accursed vice keeps us forever in beggary? Sin maketh nations miserable. Do you derive pleasure from it? What pleasure do you derive from blaspheming God? The pleasure of the damned; and that moment of madness past, what pain and bitterness does it not leave in your heart? Resolve to rid yourself of this vice in any event. Take care, if you do not abandon it now, that you will not carry it with you to death, as has happened to so many who have died with blasphemy in their mouths. But, Father, what can I do when the madness comes upon me? Good God! and are there no other means of working it off than by blasphemy? Say, cursed be my sins. Mother of God, assist me, give me patience; your passion, your anger, will pass off quickly, and you will find yourself in the grace of God after the trial. If you do not act thus, you will find yourself more afflicted and more lost than before.
Let us now pass on to the consideration of the third great gate of Hell by which so large a portion of the damned enter; I mean theft. Some, so to speak, adore money as their God, and look upon it as the object of all their desires. The idols of the Gentiles are silver and gold. But the sentence of condemnation has already been pronounced against such: Nor thieves . . . nor extortioners shall possess the kingdom of God. It is true that theft is not the most enormous of sins, but St. Antoninus says that it very much endangers salvation. The reason is because for the remission of other sins true repentance only is required; but repentance is not enough for the remission of theft: there must be restitution, and this is made with difficulty. A certain hermit had once the following vision: he saw Lucifer seated on a throne, and inquiring of one of his demons why he had been so long about returning. The latter replied that he had been detained by his endeavors to tempt a thief not to restore what he had stolen. Let this fool be severely punished, said Lucifer. To what purpose have you spent this time? Do you not know that he who has taken the property of another never restores it? And, in truth, so it is: the property of another becomes to him who takes it like his own blood; and the pain of suffering one’s blood to be drawn for another is very difficult to endure. We learn it every day from experience: innumerable thefts take place; how much restitution do you see?
My brethren, see that you take not the property of your neighbor, and if during the past you have ever failed in this respect, make restitution as soon as possible. If you cannot at once make full, restitution, do it by degrees. Know that the property of another in your possession will not only be the means of bringing you to Hell, but will make you miserable even in this life. Thou hast despoiled others, says the prophet, and others shall despoil thee. Because thou hast spoiled many nations, all that shall be left of the people shall spoil thee. The property of another brings with it a curse which will fall upon the entire house of the thief. This is the curse that goeth forth over the face of the earth, . . . and it shall come to the house of the thief; that is to say (as St. Gregory Nazianzen explains it), that the thief shall lose not only the stolen property, but his own. The goods of another are as fire and smoke to consume everything that comes in their way.
Remember well, mothers and wives, when children or husbands bring home the property of their neighbor, remember well to chide and reprove them; not to applaud their action, or even consent to it by silence. Tobias hearing a lamb bleat in his house, Take heed, said he, lest perhaps it be stolen; restore ye it to its owners. St. Augustine says that Tobias, because he loved God, did not wish to hear the sound of theft in his house. Some persons take the property of their neighbor, and then are fain to quiet their consciences by almsdeeds. Christ, says St. John Chrysostom, will not be fed with the plunder of others. The sins of this kind, committed by the great, are acts of injustice, the injuries that they inflict upon others, the taking from the poor of what is their due. These are descriptions of theft which require perfect restitution, and a restitution most difficult of all to make, and most likely to be the cause of one’s damnation.
We have now, lastly, to speak of the fourth gate of Hell, which is impurity, and it is by this gate that the greater number of the damned enter. Some will say that it is a trifling sin. Is it a trifling sin? It is a mortal sin. St. Antoninus writes, that such is the nauseousness of this sin; that the devils themselves cannot endure it. Moreover, the Doctors of the Church say that certain demons, who have been superior to the rest, remembering their ancient dignity, disdain tempting to so loathsome a sin. Consider then how disgusting he must be to God, who, like a dog, is ever returning to his vomit, or wallowing like a pig in the stinking mire of this accursed vice. The dog is returned to his vomit, and the sow that was washed, to her rolling in the mire.
The impure say, moreover, God has compassion on us who are subject to this vice, because He knows that we are flesh. What do you say? God has compassion on this vice. But you must know that the most horrible chastisements with which God has ever visited the earth have been drawn down by this vice. St. Jerome says that this is the only sin of which we read that it caused God to repent Him of having made man. It repented Him that had made man; . . . for all flesh had corrupted its way. Wherefore it is, St. Jerome says, that there is no sin which God punishes so rigorously, even upon earth, as this. He once sent fire from Heaven upon five cities, and consumed all their inhabitants for this sin. Principally on account of this sin did God destroy mankind, with the exception of eight persons, by the deluge. It is a sin which God punishes, not only in the other life, but in this also. In confirmation of this, you have only to enter the hospitals, and see there the many poor young men, who were once strong and robust, but are now weak, squalid, full of pains, tormented with lancets and caustic, and ulcers, all through this accursed vice. Because thou hast forgotten Me and cast Me off behind thy back, bear thou also thy wickedness and thy fornications. Because, says God, you have forgotten Me and turned your back upon Me, for a miserable pleasure of the flesh, I am resolved that even in this life you shall pay the forfeit of your wickedness.
You say, God has compassion upon men subject to this sin. But it is this sin that sends most men to Hell. St. Remigius says, that the greater number of the damned are in Hell through this vice. Father Segneri writes, that as this vice fills the world with sinners, so it fills Hell with damned souls; and before him St. Bernardine of Sienna wrote: “This sin draws the whole world, as it were, into sin.” And before him St. Bernard, St. Isidore, said, that “the human race is brought under the power of the devil more by lust than by all the other vices.” The reason is, because this vice proceeds from the natural inclination of the flesh. Hence the angelic Doctor says, that the devil does not take such complacency in securing the commission of any other sin as of this, because the person who is plunged in this infernal mire remains fast therein, and almost wholly unable to free himself more. “No one is so obstinate in sin as the impure,” says St. Thomas of Villanova. Moreover, this vice deprives one of all light, for the impure man becomes so blind as almost wholly to forget God, says St. Laurence Justinian; which is in accordance with what is said by the prophet Osee: They will not set their thoughts to return to their God; for the spirit of fornication is in the midst of them, and they have not known God. The impure man knows not God; he obeys neither God nor reason, as St. Jerome says; he obeys only the sensual appetite which causes him to act the beast.
This sin, because it flatters, makes us fall at once into the habit of it, a habit which some carry with them even to death. You see husbands, and decrepit old men, indulge in the same thoughts and committing the same sins that they committed in their youth. And because sins of this kind are so easily committed, they become multiplied without number. Ask of the sinner how many impure thoughts he has consented to: he will tell you he cannot remember. But, brother, if you cannot tell the number, God can; and you know that a single immodest thought is enough to send you to Hell. How many immodest words have you spoken, in which you took delight yourself, and by which you scandalized your neighbor? From thoughts and words you proceed to acts, and to those innumerable impurities which those wretches roll and wallow in like swine, without ever being satisfied, for this vice is never satisfied.
But, Father, you will say, how can I hold out against the innumerable temptations which assail me? I am weak, I am flesh. And since you are weak, why not recommend yourself to God, and to most holy Mary, who is the mother of purity? Since you are flesh, why do you throw yourself in the way of sin? Why do you not mortify your eyes? Why do you gaze upon those objects whence temptations flow? St. Aloysius never raised his eyes to look even upon his mother.
It is to be remarked, moreover, that this sin brings with it innumerable others: enmities, thefts, and, more especially, sacrilegious confessions and Communions, by reason of the shame which will not allow these impurities to be disclosed in confession. And let us remark here in passing, that it is sacrilege above all things, that brings upon us sickness and death; for, says the Apostle, He that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord; and then he adds: therefore are many infirm and weak among you. And St. John Chrysostom, in explanation of that passage, says that St. Paul speaks of persons who were chastised with bodily infirmities, because they received the Sacrament with a guilty conscience.
My brethren, should you ever have been sunk in this vice, I do not bid you be disheartened, but arise at once from this foul and infernal pit; beg of God forthwith to give you light, and stretch out His hand to you. The first thing that you have to do is to break with the occasion of sin: without that, preaching and tears and resolutions and confessions, all are lost. Remove the occasions, and then constantly recommend yourself to God, and to Mary the mother of purity. No matter how grievously you may be tempted, do not be discouraged by the temptation; at once call to your aid Jesus and Mary, pronouncing their sacred names. These blessed names have the virtue of making the devil fly, and stifling that hellish flame within you. If the devil persists in tempting you, persevere in calling upon Jesus and Mary, and certainly you shall not fall. In order to rid yourself of your evil habits, undertake some special devotion to our Lady; begin to fast in her honor upon Saturdays; contrive to visit her image every day, and beg of her to obtain for your deliverance from that vice. Every morning immediately after rising, never omit saying three “Hail Marys” in honor of her purity and do the same when going to bed; and above all things, as I have said, when the temptation is most troublesome, call quickly upon Jesus and Mary. Beware, brother, if you do not be converted now, you may never be converted.