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Concupiscence
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Concupiscence
Concupiscence (from Late Latin concupīscentia, from the Latin verb concupīscere, from con-, "with", here an intensifier, + cupere, "to desire" + -scere, a verb-forming suffix denoting beginning of a process or state) is an ardent longing, typically one that is sensual. In Christianity, particularly in Catholic and Lutheran theology, concupiscence is the tendency of humans to sin.
There are nine occurrences of concupiscence in the Douay-Rheims Bible and three occurrences in the King James Bible. It is also one of the English translations of the Koine Greek epithumia (ἐπιθυμία), which occurs 39 times in the New Testament.
Involuntary sexual arousal is explored in the Confessions of Augustine, wherein he used the term "concupiscence" to refer to sinful lust.
In Judaism, there is an early concept of yetzer hara (Hebrew: יצר הרע for "evil inclination"). This concept is the inclination of humanity at creation to do evil or violate the will of God. The yetzer hara is not the product of original sin as in Christian theology, it is a drive toward pleasure, property or security that can lead to evil if uncontrolled.
In Judaism, the yetzer hara is a natural part of God's creation, and God provides guidelines and commands to help followers master this tendency. This doctrine was clarified in the Sifre around 200–350 CE. In Jewish doctrine, it is possible for humanity to overcome the yetzer hara. Therefore, for the Jewish mindset, it is possible for humanity to choose good over evil and it is the person's duty to choose good.
Involuntary sexual arousal is explored in the Confessions of Augustine, wherein he used the term "concupiscence" to refer to sinful lust. He taught that Adam's sin is transmitted by concupiscence, or "hurtful desire", resulting in humanity becoming a massa damnāta (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will. When Adam sinned, human nature was thenceforth transformed. Adam and Eve, via sexual reproduction, recreated human nature. Their descendants now live in sin, in the form of concupiscence, a term Augustine used in a metaphysical, not a psychological sense. Augustine insisted that concupiscence was not a being but a bad quality, the privation of good or a wound. He admitted that sexual concupiscence (libīdō) might have been present in the perfect human nature in paradise and that only later it became disobedient to human will as a result of the first couple's disobedience to God's will in the original sin. In Augustine's view (termed "Realism"), all of humanity was really present in Adam when he sinned and therefore all have sinned. Original sin, according to Augustine, consists of the guilt of Adam which all humans inherit.
The main opposition came from a monk named Pelagius (354–420 or 440). His views became known as Pelagianism. Although the writings of Pelagius are mainly in fragments, the eight canons of the Council of Carthage (418) provided corrections to the perceived errors of the early Pelagians. Pelagianism gives mankind the ability to choose between good and evil within their created nature. While rejecting concupiscence, these views rejected humanity's universal need for grace.
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 377). The preternatural state enjoyed by Adam and Eve afforded endowments with many prerogatives which, while pertaining to the natural order, were not due to human nature as such. Principal among these were a high degree of infused knowledge, bodily immortality and freedom from pain, and immunity from evil impulses or inclinations. In other words, the lower or animal nature in man was perfectly subject to the control of reason and the will subject to God. Besides this, the Catholic Church teaches that our first parents were also endowed with sanctifying grace by which they were elevated to the supernatural order. By sinning, however, Adam lost this original "state", not only for himself but for all human beings (CCC 416).
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Concupiscence
Concupiscence (from Late Latin concupīscentia, from the Latin verb concupīscere, from con-, "with", here an intensifier, + cupere, "to desire" + -scere, a verb-forming suffix denoting beginning of a process or state) is an ardent longing, typically one that is sensual. In Christianity, particularly in Catholic and Lutheran theology, concupiscence is the tendency of humans to sin.
There are nine occurrences of concupiscence in the Douay-Rheims Bible and three occurrences in the King James Bible. It is also one of the English translations of the Koine Greek epithumia (ἐπιθυμία), which occurs 39 times in the New Testament.
Involuntary sexual arousal is explored in the Confessions of Augustine, wherein he used the term "concupiscence" to refer to sinful lust.
In Judaism, there is an early concept of yetzer hara (Hebrew: יצר הרע for "evil inclination"). This concept is the inclination of humanity at creation to do evil or violate the will of God. The yetzer hara is not the product of original sin as in Christian theology, it is a drive toward pleasure, property or security that can lead to evil if uncontrolled.
In Judaism, the yetzer hara is a natural part of God's creation, and God provides guidelines and commands to help followers master this tendency. This doctrine was clarified in the Sifre around 200–350 CE. In Jewish doctrine, it is possible for humanity to overcome the yetzer hara. Therefore, for the Jewish mindset, it is possible for humanity to choose good over evil and it is the person's duty to choose good.
Involuntary sexual arousal is explored in the Confessions of Augustine, wherein he used the term "concupiscence" to refer to sinful lust. He taught that Adam's sin is transmitted by concupiscence, or "hurtful desire", resulting in humanity becoming a massa damnāta (mass of perdition, condemned crowd), with much enfeebled, though not destroyed, freedom of will. When Adam sinned, human nature was thenceforth transformed. Adam and Eve, via sexual reproduction, recreated human nature. Their descendants now live in sin, in the form of concupiscence, a term Augustine used in a metaphysical, not a psychological sense. Augustine insisted that concupiscence was not a being but a bad quality, the privation of good or a wound. He admitted that sexual concupiscence (libīdō) might have been present in the perfect human nature in paradise and that only later it became disobedient to human will as a result of the first couple's disobedience to God's will in the original sin. In Augustine's view (termed "Realism"), all of humanity was really present in Adam when he sinned and therefore all have sinned. Original sin, according to Augustine, consists of the guilt of Adam which all humans inherit.
The main opposition came from a monk named Pelagius (354–420 or 440). His views became known as Pelagianism. Although the writings of Pelagius are mainly in fragments, the eight canons of the Council of Carthage (418) provided corrections to the perceived errors of the early Pelagians. Pelagianism gives mankind the ability to choose between good and evil within their created nature. While rejecting concupiscence, these views rejected humanity's universal need for grace.
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 377). The preternatural state enjoyed by Adam and Eve afforded endowments with many prerogatives which, while pertaining to the natural order, were not due to human nature as such. Principal among these were a high degree of infused knowledge, bodily immortality and freedom from pain, and immunity from evil impulses or inclinations. In other words, the lower or animal nature in man was perfectly subject to the control of reason and the will subject to God. Besides this, the Catholic Church teaches that our first parents were also endowed with sanctifying grace by which they were elevated to the supernatural order. By sinning, however, Adam lost this original "state", not only for himself but for all human beings (CCC 416).
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