1. Antecedent conscience- The judgment of a person deciding on a moral matter prior to acting on it.

Antecedent conscience either commands or forbids, counsels or permits the performance of an act. 2. Consequent conscience- The judgment of the mind on the morality of an action already performed. The conscience either approves what has been done, giving peace to the mind and spiritual joy, or disapproves of what was done, thus causing remorse and a sense of guilt. 3. Right/True conscience- The mind making a correct moral judgment on some action either to be performed or already done. When the conscience is true, a person's subjective judgment corresponds to the objective fact that a particular human act is morally good or morally wrong. 4. Erroneous/False conscience- The judgment of the mind when it wrongly decides that something is lawful but that in fact is unlawful, or vice versa. The error may be due to the false principles used or because the mind was darkened or confused in its reasoning process. 5. Certain conscience- A state of mind when it has no prudent fear of being wrong about its judgment on some moral issue and firmly decides that some action is right or wrong. 6. Doubtful conscience- A state of mind when it cannot certainly decide for or against a course of action and leaves the person unsure about the morality of what one is to do, or what one may have done. One sign of a doubtful conscience is that it gives rise to a positive judgment with a prudent fear of being wrong, or more commonly to a negative judgment in which the person does not know whether an act is lawful or not. 7. Tender conscience- A conscience that forms objectively correct judgments with comparative ease even in finer distinctions between good and evil.

8. Lax conscience-An erroneous conscience when the mind decides on insufficient grounds that a sinful act is permissible or that something gravely wrong is not serious.

What are the Seven Capital Sins?

In the early centuries of the Church, the formal list of the capital sins took a few different forms. The earliest predecessor to the list that has been accepted for the past millennium was penned in the 4th century by a monk named EvagriusPonticus, who listed eight evil thoughts. Seven of these evil thoughts were first listed formally by Pope Gregory the Great and later were enumerated by Thomas Aquinas in the Summa Theologica: vainglory

(pride), avarice (greed), gluttony, lust, sloth, envy, anger (I-II:84:4). Since that time, theologians have retained the list. Pride Pride is an unrestrained and improper appreciation of our own worth. This is listed first because it is widely considered the most serious of the seven sins; pride often leads to the committing of other capital sins. Pride is manifest in vanity and narcissism about ones appearance, intelligence, status, etc. Dante described pride as love of self perverted to hatred and contempt for one's neighbor. Greed Greed, which is also known as avarice or covetousness, is the immoderate desire for earthly goods, as well as situations such as power. It is a sin of excess. The object a person is greedy about need not be evil, but the issue lies in the way one regards the object, placing inappropriate value on it. Greed can further inspire such sinful actions as hoarding of materials or objects, theft and robbery, trickery, and manipulation. Gluttony Gluttony, which comes from the Latin gluttirei to gulp down or swallow, refers to the sin of over-indulgence and over-consumption of food and drink. The manners in which gluttony can be committed, as first mentioned by Pope Gregory the Great and later reiterated by Thomas Aquinas, are eating too soon, eating too expensively, eating too much, eating too eagerly, eating too daintily, and eating wildly. St. Alphonsus Liguori explained that it is not a fault to feel pleasure in eating: for it is, generally speaking, impossible to eat without experiencing the delight which food naturally produces. But it is a defect to eat, like beasts, through the sole motive of sensual gratification, and without any reasonable object (The True Spouse of Jesus Christ). Lust The sin of lust refers to impure desire of a sexual nature. Sexuality is a gift from God, and not inherently impure in itself. However, lust refers to the impure thoughts and actions that misuse that gift, deviating from Gods law and intentions for us. Indulging in the sin of lust can include (but is not limited to) fornication, adultery, bestiality, rape, and incest and can lead to such things as sexual addiction. Sloth Sloth is often described simply as the sin of laziness. However, while this is part of the manifestation of sloth, the central problem with sloth as a capital sin is spiritual laziness. The sin of sloth means being lazy and lax about living the Faith and practicing virtue. The Catholic Encyclopedia explains: In general [sloth] means disinclination to labor or exertion. As a capital or deadly vice St. Thomas calls it sadness in

the face of some spiritual good which one has to achieve. . . St. Thomas completes his definition of sloth by saying that it is torpor in the presence of spiritual good which is Divine good. In other words, a man is then formally distressed at the prospect of what he must do for God to bring about or keep intact his friendship with God. In this sense sloth is directly opposed to charity. Envy The sin of envy or jealousy is more than merely one person wanting what someone else has; the sin of envy means one feels unjustified sorrow and distress about the good fortune of someone else. The law of love leads us to rejoice in the good fortune of our neighbor jealousy is a contradiction to this. Envy is named among the capital sins because of the other sins to which it leads. Anger or Wrath [Anger is] the desire of vengeance. Its ethical rating depends upon the quality of the vengeance and the quantity of the passion. When these are in conformity with the prescriptions of balanced reason, anger is not a sin. It is rather a praiseworthy thing and justifiable with a proper zeal. It becomes sinful when it is sought to wreak vengeance upon one who has not deserved it, or to a greater extent than it has been deserved, or in conflict with the dispositions of law, or from an improper motive. The sin is then in a general sense mortal as being opposed to justice and charity. Because anger can be just, and due to the common usage of the word anger, this capital vice is often referred to as wrath or rage, emphasizing the unbalanced and improper motives which result in anger being a mortal sin.

Seven Capital Virtues

The Church also recognizes seven capital virtues that are the appropriate counter to these vices: chastity, abstinence, liberality or generosity, diligence, patience, kindness, humility.

1.

Conscience alive: not a bad one. You are just there; you are actively

responsive to issues, situations and circumstances. What do you think reader? Well, you can also call it living consciences that testify to necessity.

2.

Sensitive conscience: oh yes, I love this. From the word sensitive you should

know and not to be told. Ok? Sensitive conscience comes from a living conscience. You get afraid yielding to temptations? Good, you are so sensitive I should say. 3. Dull conscience: smiles ready reader? I know what just came into your mind

now you wanted to say. Weak conscience. You are right, that should be the other name for dull conscience. In the case of this, you find flimsy excuses, not in the strongest term, and sins that make you ask God for forgiveness over and over. Wow 4. Dead conscience: to bad! Yes, you can say bad conscience. Slowly and

unconsciously murdered from the family of conscience. The I dont care state of being. It does not care if anybody is hurt or not. But, did you know that nobody has this kind of heart from birth? Yes, this conscience does not come from birth.