Concupiscence

Concupiscence (from Late Latin , from the Latin verb , from , "with", here an intensifier, + , "to desire" + , 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 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 (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.

Jewish perspective

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, but the tendency of humanity to misuse the natural survival needs of the physical body. Therefore, the natural need of the body for food becomes gluttony, the command to procreate becomes lust, the demands of the body for rest become sloth, and so on.

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 (cf. Sifrei on Deuteronomy, P. Ekev 45, Kidd. 30b).

Augustine

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 (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 () 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.

Pelagius

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 no longer extant, the eight canons of the Council of Carthage (418) provided corrections to the perceived errors of the early Pelagians. From these corrections, there is a strong similarity between Pelagians and their Jewish counterparts on the concepts of concupiscence. Pelagianism gives mankind the ability to choose between good and evil within their created nature. While rejecting concupiscence, and embracing a concept similar to the ''yetzer hara'', these views rejected humanity's universal need for grace.

Catholic teaching

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).

According to Catholic theology, man has not lost his natural faculties: by the sin of Adam he has been deprived only of the divine gifts to which his nature had no strict right: the complete mastery of his passions, exemption from death, sanctifying grace, and the vision of God in the next life. God the Father, whose gifts were not due to the human race, had the right to bestow them on such conditions as He wished and to make their conservation depend on the fidelity of the head of the family. A prince can confer a hereditary dignity on condition that the recipient remains loyal and that, in case of his rebelling, this dignity shall be taken from him and in consequence from his descendants. It is not, however, intelligible that the prince, on account of a fault committed by a father, should order the hands and feet of all the descendants of the guilty man to be cut off immediately after their birth.

As a result of original sin, according to Catholics, human nature has not been totally corrupted (as opposed to the teachings of Luther and Calvin); 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, the Catechism teaches, 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).

Today, the Catholic Church's teaching on original sin focuses more on its results than on its origins. As Cardinal Ratzinger had intimated in 1981, and as Pope Benedict XVI clarified in 2008: "How did it happen? This remains obscure.... Evil remains mysterious. It is presented as such in great images, as it is in chapter 3 of Genesis, with that scene of the two trees, of the serpent, of sinful man: a great image that makes us guess but cannot explain what is itself illogical."

Methodist teaching

The Wesleyan–Arminian theology of the Methodist Churches, inclusive of the Wesleyan-Holiness movement, teaches that humans, though being born with original sin, can turn to God as a result of ''prevenient grace'' and do good; this prevenient grace convicts humans of the necessity of the new birth (first work of grace), through which he is justified (pardoned) and regenerated. After this, to willfully sin would be to fall from grace, though a person can be restored to fellowship with God through repentance. When the believer is entirely sanctified (second work of grace), his/her original sin is washed away. Methodist theology firstly distinguishes between original sin and actual sin:

It further categorizes sin as being "sin proper" and "sin improper". Sins proper (or sin, properly so called) are those that are committed freely and willfully, which result in a loss of entire sanctification. Sins improper (or sin, improperly so called) are those in the "category of benign neglect, fruits of infirmity (forgetfulness, lack of knowledge, etc)". In traditional Methodist theology, these (improper) sins are not classified as sins, as explained by Wesley, "Such transgressions you may call sins, if you please: I do not, for the reasons above-mentioned." John Wesley explains the matter like this:

"Nothing is sin, strictly speaking, but a voluntary transgression of a known law of God. Therefore, every voluntary breach of the law of love is sin; and nothing else, if we speak properly. To strain the matter farther is only to make way for Calvinism. There may be ten thousand wandering thoughts, and forgetful intervals, without any breach of love, though not without transgressing the Adamic law. But Calvinists would fain confound these together. Let love fill your heart, and it is enough!"Wesley, J. (1872). The Works of John Wesley (Third Edition, Vol. 12, p. 394). London: Wesleyan Methodist Book Room.

Although an entirely sanctified person is not free from temptation, "the entirely sanctified person does have the distinct advantage of a pure heart and the fullness of the Holy Spirit's presence to give strength in resisting temptation." If a person backslides through sin proper but later returns to God, he or she must repent and be entirely sanctified again, according to Wesleyan-Arminian theology.

Comparison of the Catholic view with Lutheran, Reformed and Anglican views

The primary difference between Catholic theology and Lutheran, Reformed and Anglican theologies on the issue of concupiscence is whether it can be classified as sin by its own nature. The Catholic Church teaches that while it is highly likely to cause sin, concupiscence is not sin itself. Rather, it is "the tinder for sin" which "cannot harm those who do not consent" ( CCC 1264).

This difference is intimately tied with the different traditions on original sin. Lutheran, Reformed, and Anglican theology holds that the original 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 these traditions, the 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 these traditions, concupiscence is evil in itself. The Thirty-nine Articles of the Church of England state that "the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin".

By contrast, Catholicism, while also maintaining that humanity's original nature is good (CCC 374), teaches that even after this gift was lost after the Fall, human nature still cannot be called evil, because it remains a natural creation of God. Despite the fact that humans sin, 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.

The difference in views also extends to the relationship between concupiscence and original sin.

Another reason for the differing views of Catholics with Lutherans, Reformed, and Anglicans on concupiscence is their position on sin in general. The Magisterial Reformers taught that one can be guilty of sin even if it is not voluntary; the Catholic Church and the Methodist Church, by contrast, traditionally hold that one is 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 will or choice, while the early Protestant reformers did not. 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.

Some denominations may relate concupiscence to "humanity's sinful nature" in order to distinguish it from particular sinful acts.

Aquinian concept of "sensuality"

Thomas Aquinas in the 13th century described two divisions of "sensuality": the ''concupiscible'' (pursuit/avoidance instincts) and the ''irascible'' (competition/aggression/defense instincts). With the former are associated the emotions of joy and sadness, love and hate, desire and repugnance; with the latter, daring and fear, hope and despair, anger.

Islam

Al-Ghazali in the 11th century discussed concupiscence from an Islamic perspective in his book '' Kimiya-yi sa'ādat'' (''The Alchemy of Happiness''), and also mentioned it in ''The Deliverer from Error.'' In this book, amongst other things, he discusses how to reconcile the concupiscent and the irascible souls, balancing them to achieve happiness. Concupiscence is related to the term "''nafs''" in Arabic.

See also

* Ancestral sin
* Flesh (theology)
* Hamartiology
* Incurvatus in se
* Lust
* Prevenient grace
* Seven deadly sins

References

Notes

Citations

Works cited

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Further reading

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* Part VII Section II Chapter I Paragraphs 1–9, Adam Smith's recounting of Plato's description of the soul, including concupiscence.

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