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'''Concupiscence''' usually refers to sexual desire or lust, derived from the Latin word ''concupiscentia'' meaning "a desire for worldly things." In its widest sense, concupiscence is any yearning of the soul; in its strict and specific sense, it means a desire of the lower appetite contrary to reason. The term has become especially important through discussions on the Christian concept of [[original sin]], especially as developed by [[Augustine of Hippo]].  
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[[Image:Guercino san paolo.jpg|thumb|[[Saint Paul]]: "I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin."]]
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'''Concupiscence''' usually refers to sinful physical desire, especially sexual longing or lust. The term is derived from the Latin word ''concupiscentia,'' meaning "a desire for worldly things." In its widest sense, concupiscence is any yearning of the [[soul]]; in its specific sense, it means a desire of the lower appetite contrary to [[reason]]. The term has become especially important in discussions on the Christian concept of [[original sin]], especially as developed by [[Augustine of Hippo]].  
  
For Protestants, concupiscence often refers to what they understand as the orientation, inclination or innate tendency of [[human being]]s to do [[evil]].  
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[[Jewish]] tradition tends to consider the tendency to evil, known as the ''[[yetzer harah]],'' as part of God's original creation, which [[Adam and Eve]] had to master by obeying God's commandment. Christian theology on the subject evolved out of the [[Pelgianism|Pelagian]] controversy in the late fourth century C.E., when [[Saint Augustine]] propounded the doctrine of original sin in opposition to the belief in the possibility of moral perfection in earthly life. Catholic theology, following Augustine, teaches that Adam and Eve were once free from concupiscence. Since the [[Human Fall]], however, concupiscence has degraded human [[freedom]], so that no one is able to overcome the temptation to sin completely. Orthodox theology is somewhat less pessimistic, holding that humans can become substantially [[theosis|divinized]] through a combination of God's [[grace]] and humanity's prayerful effort. Protestant theology, though diverse, tends to see concupiscence as inherently sinful, rather than as a powerful tendency to sin.
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Although few modern [[Bible]]s still use the word, it can be found in three passages of the [[Authorized King James Version|King James Bible]]: [[Epistle to the Romans|Romans]] 7:8, [[Epistle to the Colossians|Colossians]] 3:5, and [[First Epistle to the Thessalonians|I Thessalonians]] 4:5. More recent translations use terms such as "sin," "lust," or "evil desires" instead.
  
There are nine occurrences of the word in the Douay-Rheims Bible: [[Book of Wisdom|Wisdom]] 4:12, [[Epistle to the Romans|Romans]] 7:7, Romans 7:8, [[Epistle to the Colossians|Colossians]] 3:5, [[Epistle of James]] 1:14, James 1:15, [[Second Epistle of Peter|2 Peter]] 1:4, and 1 John 2:17.
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==Jewish background==
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In [[Judaism]], a parallel concept to concupiscence is the ''[[yetzer hara]]'' (Hebrew: יצר הרע‎ for "evil inclination"), referring to the tendency to do evil by violating the will of God. Unlike in Christian theology, however, the ''yetzer hara'' is not the product of [[original sin]], but a natural tendency to misuse things the physical body needs to survive.
  
There are three occurrences of the word in the [[Authorized King James Version|King James Bible]]: [[Epistle to the Romans|Romans]] 7:8, [[Epistle to the Colossians|Colossians]] 3:5 and [[First Epistle to the Thessalonians|I Thessalonians]] 4:5.  
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Thus, through the ''yetzer hara,'' the need for food becomes [[gluttony]], the natural urge to procreate leads to unethical sexual activity, and so on. In Judaism, this tendency toward evil is a natural part of God's creation, and God gives his commandments in order to guide and help mankind to master the ''yetzer hara''.
  
==A Theory on The Difference Between Catholic and Protestant Views==
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==Christian view==
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The Catholic teaching on concupiscence developed in the context of the so-called [[Pelagianism|Pelagian controversy]] of the late fourth century C.E. The British monk Pelagius held that [[Christ]] had set a moral and spiritual example which other Christians could follow through ethical discipline and, thus, perfect their characters, in accordance with Jesus' command in Matthew 5:48: "Be perfect, as your heavenly Father is perfect."
  
The primary difference between [[Catholic]] and [[Protestant]] theology on the issue of concupiscence is that ''Protestants consider concupiscence to be sinful, whereas Catholics believe it to be highly likely to cause sin, though not sinful in itself.''{{Fact|date=September 2007}}
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[[Augustine of Hippo]] countered this optimistic view with the doctrine of [[original sin]], in which he taught that, through their sin, [[Adam and Eve]] had passed on an innate tendency to sin—concupiscence—which could never be overcome by human effort, requiring God's intervening [[grace]] for [[salvation]]. Moreover, complete redemption from sin and the elimination of concupiscence will not occur for people living on earth until the [[Second Coming]]. In opposition to Pelagius' perfectionist ideal, he appealed to such scriptures as [[Saint Paul]]'s tortured declaration:
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<blockquote>
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I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. What a wretched man I am! Who will rescue me from this body of death? Thanks be to God—through [[Jesus Christ]] our Lord (Romans 7:23-25).</blockquote>
  
This difference is intimately tied with the different traditions on [[original sin]]. Protestantism holds that the original [[Wiktionary:prelapsarian|prelapsarian]] nature of humanity was an innate tendency to good; the special relationship [[Adam and Eve]] enjoyed with God was due not to some supernatural gift, but to their own natures. Hence, in the Protestant view, the [[Fall (religion)|Fall]] was not the destruction of a supernatural gift, leaving humanity's nature to work unimpeded, but rather the corruption of that nature itself. Since the present nature of humans is corrupted from their original nature, it follows that it is not good, but rather evil (although some good may still remain). Thus, in the Protestant view, concupiscence is evil in itself.
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The [[Catholic Church]] eventually declared Pelagianism to be [[heresy]] and adopted the Augustinian view. The [[Eastern Orthodox Church]] likewise rejected Pelagius, but went slightly less far than the Catholics, holding that while all humans indeed inherit a sinful nature from Adam and Eve, they are nevertheless capable of ''[[theosis]]'' (becoming divinized) through a combination of God's grace and human's prayerful effort.
  
Catholicism, by contrast, teaches that humanity's original nature is good (CCC 374). This condition is referred to as [[original righteousness]]. After the Fall this gift was lost, (see [[original sin]]) but in the Catholic view, [[human nature]] cannot be called evil, because it still remains a natural creation of God. Despite the fact that sin usually results, Catholic theology teaches that human nature itself is not the ''cause'' of sin, although once it comes into contact with sin it may produce more sin, just as a flammable substance may be easily ignited by a fire.
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==Catholic teaching on concupiscence==
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In contrast to the Jewish view that the ''yetzer harah'' was endowed by [[God]] to [[Adam and Eve]] (who had to overcome it by obeying God's commandments), the [[Catechism of the Catholic Church]] (CCC) teaches that Adam and Eve were originally constituted in a state of holiness free from concupiscence (CCC 337). By sinning, however, Adam lost this original state, not only for himself but for all human beings (CCC 416). Nevertheless, human nature has ''not'' been totally corrupted; rather, it has been weakened and wounded, subject to ignorance, suffering, death, and a powerful inclination to sin. This inclination toward sin and evil is called "concupiscence" (CCC 405, 418).
  
The difference in views also extends to the relationship between concupiscence and original sin. In the Protestant view, original sin is concupiscence inherited from Adam and Eve. It is never fully eliminated in this life, although [[sanctifying grace]] helps to eliminate it gradually. Since concupiscence is not evil in the Catholic view, it cannot be original sin. Rather, original sin is the real and actual sin of Adam, passed on to his descendants; rather than remaining until [[death]] (or in the case of the [[Damnation#Religious|damned]], for all eternity), it can be removed by the [[sacrament]] of [[baptism]]. (For more information, see [[original sin]].)
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[[Baptism]] (preceded by repentance) erases original sin and turns a person back toward God. Concupiscence persists, however, and the [[original sin]] is passed on to one's children through the sexual act. Sex, while not evil in itself, is to be avoided except for purposes of procreation. Even after baptism, the struggle against concupiscence continues (CCC 2520) until Christ comes again to redeem humankind completely.
  
Another reason for the differing views of Protestants and Catholics on concupiscence is their position on sin in general. Protestants (or at least the [[magisterial]] reformers; some modern-day Protestants would not accept this position) hold that one can be guilty of sin even if it is not voluntary; Catholics, by contrast, traditionally believe that one is subjectively guilty of sin only when the sin is voluntary. The [[Scholastics]] and magisterial reformers have different views on the issue of what is voluntary and what is not: the Catholic Scholastics considered the emotions of love, hate, like and dislike to be acts of [[free will|will]] or choice, while the Protestant reformers did not. The Bible specifies that attitudes as well as actions may be sinful. By the Catholic position that one's attitudes are acts of will, sinful attitudes are voluntary. By the magisterial reformer view that these attitudes are involuntary, some sins are involuntary as well. Since man's nature (and therefore concupiscence) is not voluntarily chosen, Catholics do not consider it to be sinful; the reformers believe that, since some sins are involuntary, it can be.  
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[[Image:Antonello da Messina 009.jpg|thumb|Bishop [[Augustine of Hippo]] was the primary developer of Catholic teachings on concupiscence.]]
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In its strict and specific sense, concupiscence is "a desire of the lower appetite contrary to reason." Due to original sin, the lower appetite in itself is unrestrained and seeks to pursue sensual gratification without regard to demands of [[reason]] and [[conscience]]. Hence, desires contrary to reason arise and dispose the bodily organs to tempt a person to sin. The rational [[will]] is able to resist such desires, but it is not capable of eliminating the effects they produce in the body. Thus, freedom of will in fallen humans is to some extent diminished. If a person resists the pull of concupiscence, a struggle ensues and the sensual appetite rebelliously demands gratification, while reason, clinging to its own spiritual interests, attempts to assert its control. Thus Paul wrote in Galatians 5:17: "The flesh sets its desire against the spirit, and the spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please."
  
Protestants believe that concupiscence is sinful, indeed, they believe it to be the primary type of sin; thus they most often refer to it simply as sin, or, to distinguish it from particular sinful acts, as "man's sinful nature." Thus, ''concupiscence'' as a distinct term is more likely to be used by Catholics.
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Concupiscence, however, should not be confused with sin. The latter is the deliberate transgression of the law of God, and thus an act of will. Temptations to sin, on the other hand, naturally arise from concupiscence. The first parents, [[Adam and Eve]], were originally free from concupiscence and were supposed to transmit this freedom to their posterity, provided they observed the commandment of God. This original freedom was not a result of Adam and Eve's own efforts but was a special gift of God. By the sin of Adam, freedom from concupiscence was forfeited. Through the [[Human Fall]], the lower appetite began to lust against the spirit. Evil habits, brought on by personal sins, wrought disorder in the body, obscured the mind, and weakened the power of the will, although without destroying its freedom. Hence that lamentable condition of which St. Paul complained of in Romans 7:21-25.
  
==Catholic Teaching on Concupiscence==
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[[Christ]] by his death redeemed humankind from sin and its bondage. In baptism the guilt of original sin is wiped out and the soul is cleansed and justified by the infusion of sanctifying [[grace]]. But freedom from concupiscence is not yet restored to humanity, any more than immortality. Abundant grace, however, is given him, by which he may obtain a degree of victory over the rebellious sense and deserve life everlasting.
The [[Catechism of the Catholic Church]] (CCC) teaches that Adam and Eve were constituted in an original "state of holiness and justice" (CCC 375, 376 398), free from concupiscence (CCC 337). By sinning, however, Adam lost this original "state," not only for himself but for all human beings (CCC 416). As a result of this original sin, according to Catholics, human nature has ''not'' been totally corrupted (as [[Martin Luther|Luther]] and [[John Calvin|Calvin]] taught); rather, human nature has only been weakened and wounded, subject to ignorance, suffering, the domination of death, and the inclination to sin and evil (CCC 405, 418). This inclination toward sin and evil is called "concupiscence" (CCC 405, 418). [[Baptism]], Catholics believe, erases original sin and turns a man back towards God. The inclination toward sin and evil persists, however, and he must continue to struggle against concupiscence(CCC 2520).
 
  
==Concupiscence and Sensuality==
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==Protestant views==
[[Thomas Aquinas]] described two divisions of "sensuality":  the ''concupiscible'' (pursuit/avoidance instincts) and the ''irascible'' (competition/aggression/defense instincts). With the former are associated the [[emotion]]s of [[joy]] and [[sadness]], [[love]] and [[hate]], desire and [[Wiktionary:repugnance|repugnance]]; with the latter, [[daring]] and [[fear]], [[hope]] and [[wiktionary:despair|despair]], [[anger]].
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The Reformers of the sixteenth century, especially [[Martin Luther]], proposed new views respecting concupiscence, adopting the following propositions:
  
==References==
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* Original righteousness was an integral part of human nature, rather than a special gift granted particularly to [[Adam and Eve]].
* Robert Merrihew Adams, "Original Sin: A Study in the Interaction of Philosophy and Theology," p. 80ff in Francis J. Ambrosio (ed.), ''The Question of Christian Philosophy Today'', Fordham University Press (New York: 1999), Perspectives in Continental Philosophy no. 9.
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* Concupiscence is of itself sinful, constituting the sinful corruption of human nature caused by Adam's transgression and inherited by all his descendants. It is thus the very essence of original sin.
* Joseph A. Komonchak, Mary Collins, and Dermot A. Lane, eds., ''The New Dictionary of Theology'' (Wilmington, Delaware : Michael Glazier, Inc., 1987), p. 220.
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* Baptism, since it does not extinguish concupiscence, does not do away with the guilt of original sin, although it does signal that God will not hold the repentant believer liable for it.
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It should be kept in mind that the Protestant tradition has evolved into a very diverse one, with many differing positions on the subject. Many Protestant denominations, in fact, did not develop formal theological statements on the question of concupiscence as such.
  
 
==See also==
 
==See also==
* [[Incurvatus in se]]
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* [[Original sin]]
* [[Prevenient Grace]]
 
* [[Seven deadly sins]]
 
 
* [[Sin]]
 
* [[Sin]]
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* [[Lust]]
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* [[Yetzer harah]]
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==References==
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* Augustine, and Philip Schaff. ''St. Augustine: Anti-Pelagian Writings''. Grand Rapids, Mich: Eerdmans, 1971. OCLC 25069666.
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* John Paul II, and Michael Waldstein. ''Man and Woman He Created Them: A Theology of the Body''. Boston: Pauline Books & Media, 2006. ISBN 9780819874214.
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* Kelly, David F. ''Sexuality and Concupiscence in Augustine''. Dallas, TX: Annual of the Society of Christian Ethics, 1980. OCLC 30350007.
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* Peters, Ted. ''Sin: Radical Evil in Soul and Society''. Grand Rapids, Mich: Eerdmans, 1994. ISBN 9780802801135.
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This article incorporates text from the ''Catholic Encyclopedia,'' a work now in the public domain.
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==External links==
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All links retrieved March 17, 2017.
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*[http://www.newadvent.org/cathen/04208a.htm Catholic Encyclopedia article on Concupiscence.]
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[[Category:religion]]
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[[Category:Religion]]
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[[Category:Christianity]]
 
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{{Credit|207058402}}

Latest revision as of 22:55, 14 May 2020

Saint Paul: "I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin."

Concupiscence usually refers to sinful physical desire, especially sexual longing or lust. The term is derived from the Latin word concupiscentia, meaning "a desire for worldly things." In its widest sense, concupiscence is any yearning of the soul; in its specific sense, it means a desire of the lower appetite contrary to reason. The term has become especially important in discussions on the Christian concept of original sin, especially as developed by Augustine of Hippo.

Jewish tradition tends to consider the tendency to evil, known as the yetzer harah, as part of God's original creation, which Adam and Eve had to master by obeying God's commandment. Christian theology on the subject evolved out of the Pelagian controversy in the late fourth century C.E., when Saint Augustine propounded the doctrine of original sin in opposition to the belief in the possibility of moral perfection in earthly life. Catholic theology, following Augustine, teaches that Adam and Eve were once free from concupiscence. Since the Human Fall, however, concupiscence has degraded human freedom, so that no one is able to overcome the temptation to sin completely. Orthodox theology is somewhat less pessimistic, holding that humans can become substantially divinized through a combination of God's grace and humanity's prayerful effort. Protestant theology, though diverse, tends to see concupiscence as inherently sinful, rather than as a powerful tendency to sin.

Although few modern Bibles still use the word, it can be found in three passages of the King James Bible: Romans 7:8, Colossians 3:5, and I Thessalonians 4:5. More recent translations use terms such as "sin," "lust," or "evil desires" instead.

Jewish background

In Judaism, a parallel concept to concupiscence is the yetzer hara (Hebrew: יצר הרע‎ for "evil inclination"), referring to the tendency to do evil by violating the will of God. Unlike in Christian theology, however, the yetzer hara is not the product of original sin, but a natural tendency to misuse things the physical body needs to survive.

Thus, through the yetzer hara, the need for food becomes gluttony, the natural urge to procreate leads to unethical sexual activity, and so on. In Judaism, this tendency toward evil is a natural part of God's creation, and God gives his commandments in order to guide and help mankind to master the yetzer hara.

Christian view

The Catholic teaching on concupiscence developed in the context of the so-called Pelagian controversy of the late fourth century C.E. The British monk Pelagius held that Christ had set a moral and spiritual example which other Christians could follow through ethical discipline and, thus, perfect their characters, in accordance with Jesus' command in Matthew 5:48: "Be perfect, as your heavenly Father is perfect."

Augustine of Hippo countered this optimistic view with the doctrine of original sin, in which he taught that, through their sin, Adam and Eve had passed on an innate tendency to sin—concupiscence—which could never be overcome by human effort, requiring God's intervening grace for salvation. Moreover, complete redemption from sin and the elimination of concupiscence will not occur for people living on earth until the Second Coming. In opposition to Pelagius' perfectionist ideal, he appealed to such scriptures as Saint Paul's tortured declaration:

I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. What a wretched man I am! Who will rescue me from this body of death? Thanks be to God—through Jesus Christ our Lord (Romans 7:23-25).

The Catholic Church eventually declared Pelagianism to be heresy and adopted the Augustinian view. The Eastern Orthodox Church likewise rejected Pelagius, but went slightly less far than the Catholics, holding that while all humans indeed inherit a sinful nature from Adam and Eve, they are nevertheless capable of theosis (becoming divinized) through a combination of God's grace and human's prayerful effort.

Catholic teaching on concupiscence

In contrast to the Jewish view that the yetzer harah was endowed by God to Adam and Eve (who had to overcome it by obeying God's commandments), the Catechism of the Catholic Church (CCC) teaches that Adam and Eve were originally constituted in a state of holiness free from concupiscence (CCC 337). By sinning, however, Adam lost this original state, not only for himself but for all human beings (CCC 416). Nevertheless, human nature has not been totally corrupted; rather, it has been weakened and wounded, subject to ignorance, suffering, death, and a powerful inclination to sin. This inclination toward sin and evil is called "concupiscence" (CCC 405, 418).

Baptism (preceded by repentance) erases original sin and turns a person back toward God. Concupiscence persists, however, and the original sin is passed on to one's children through the sexual act. Sex, while not evil in itself, is to be avoided except for purposes of procreation. Even after baptism, the struggle against concupiscence continues (CCC 2520) until Christ comes again to redeem humankind completely.

Bishop Augustine of Hippo was the primary developer of Catholic teachings on concupiscence.

In its strict and specific sense, concupiscence is "a desire of the lower appetite contrary to reason." Due to original sin, the lower appetite in itself is unrestrained and seeks to pursue sensual gratification without regard to demands of reason and conscience. Hence, desires contrary to reason arise and dispose the bodily organs to tempt a person to sin. The rational will is able to resist such desires, but it is not capable of eliminating the effects they produce in the body. Thus, freedom of will in fallen humans is to some extent diminished. If a person resists the pull of concupiscence, a struggle ensues and the sensual appetite rebelliously demands gratification, while reason, clinging to its own spiritual interests, attempts to assert its control. Thus Paul wrote in Galatians 5:17: "The flesh sets its desire against the spirit, and the spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please."

Concupiscence, however, should not be confused with sin. The latter is the deliberate transgression of the law of God, and thus an act of will. Temptations to sin, on the other hand, naturally arise from concupiscence. The first parents, Adam and Eve, were originally free from concupiscence and were supposed to transmit this freedom to their posterity, provided they observed the commandment of God. This original freedom was not a result of Adam and Eve's own efforts but was a special gift of God. By the sin of Adam, freedom from concupiscence was forfeited. Through the Human Fall, the lower appetite began to lust against the spirit. Evil habits, brought on by personal sins, wrought disorder in the body, obscured the mind, and weakened the power of the will, although without destroying its freedom. Hence that lamentable condition of which St. Paul complained of in Romans 7:21-25.

Christ by his death redeemed humankind from sin and its bondage. In baptism the guilt of original sin is wiped out and the soul is cleansed and justified by the infusion of sanctifying grace. But freedom from concupiscence is not yet restored to humanity, any more than immortality. Abundant grace, however, is given him, by which he may obtain a degree of victory over the rebellious sense and deserve life everlasting.

Protestant views

The Reformers of the sixteenth century, especially Martin Luther, proposed new views respecting concupiscence, adopting the following propositions:

  • Original righteousness was an integral part of human nature, rather than a special gift granted particularly to Adam and Eve.
  • Concupiscence is of itself sinful, constituting the sinful corruption of human nature caused by Adam's transgression and inherited by all his descendants. It is thus the very essence of original sin.
  • Baptism, since it does not extinguish concupiscence, does not do away with the guilt of original sin, although it does signal that God will not hold the repentant believer liable for it.

It should be kept in mind that the Protestant tradition has evolved into a very diverse one, with many differing positions on the subject. Many Protestant denominations, in fact, did not develop formal theological statements on the question of concupiscence as such.

See also

References
ISBN links support NWE through referral fees

  • Augustine, and Philip Schaff. St. Augustine: Anti-Pelagian Writings. Grand Rapids, Mich: Eerdmans, 1971. OCLC 25069666.
  • John Paul II, and Michael Waldstein. Man and Woman He Created Them: A Theology of the Body. Boston: Pauline Books & Media, 2006. ISBN 9780819874214.
  • Kelly, David F. Sexuality and Concupiscence in Augustine. Dallas, TX: Annual of the Society of Christian Ethics, 1980. OCLC 30350007.
  • Peters, Ted. Sin: Radical Evil in Soul and Society. Grand Rapids, Mich: Eerdmans, 1994. ISBN 9780802801135.

This article incorporates text from the Catholic Encyclopedia, a work now in the public domain.

External links

All links retrieved March 17, 2017.

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