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Augustine and the Functions of Concupiscence by Timo Nisula

By Timo Nisula

Augustine s rules of sinful wish, together with its sexual manifestations, have fueled controversies for hundreds of years. In "Augustine and the services of Concupiscence," Timo Nisula analyses Augustine s personal theological and philosophical issues in his wide writings approximately evil hope ("concupiscentia, cupiditas, libido"). starting with a terminological survey of the vocabulary of hope, the ebook demonstrates how the concept that of evil wish used to be tightly associated with Augustine s primary theological perspectives of divine justice, the starting place of evil, Christian virtues and charm. This booklet bargains a entire account of Augustine s constructing perspectives of concupiscence and offers an cutting edge, in-depth photograph of the theological mind's eye in the back of disputed principles of intercourse, temptation and ethical accountability.

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3. The verb concupisco is rarely used and occurs even more rarely in sexual contexts. 2. Philosophical Writing A large source for occurrences of libido, cupiditas and concupisco in Roman literature are the philosophically coloured moral treatises. The words in these texts are often reflected upon, and situated into a certain conceptual context: in the case of libido (and cupiditas as well) this context is, obviously, the theory of emotions. The main authors in this respect are Cicero, Seneca and (from Augustine’s viewpoint) Apuleius.

Imp. 1, 71 Julian treats the terms as virtually synonymous: naturalem esse omnium sensuum uoluptatem testimonio uniuersitatis docemus. hanc autem uoluptatem concupiscentiam ante peccatum in paradiso fuisse res illa declarat, quia ad delictum uia per concupiscentiam fuit, quae cum pomi decore oculos incitasset, spem etiam iucundi irritauit saporis; Iul. c. Iul. imp. 3, 167 Iul. et quamuis iam pro concupiscentia uel uoluptate carnis, quae etiam libido dicitur. In his response, Augustine uses only concupiscentia carnis and libido.

79 adv. Marc. 4, 40 1. In Greek, the verse runs as following: ἐπιθυµίᾳ ἐπεθύµησα τοῦτο το πάσχα φαγεῖν µεθ´ ὑµῶν. 80 See also adv. Marc. 4, 40, 1. 81 anim. 16, 3–6. 1 Tim 3, 1 ἔι τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυµεῖ. 82 This rare word was later used by Jerome in an identical meaning. In his explanation to Ezek. 1, 10, Jerome modifies the Platonic image of the charioteer to correspond to the creatures of the biblical text: the bull, “which is entangled with the works of earth,” means lust, licentiousness and all kinds of desire for pleasures (concupiscentivum, ἐπιθυµητικόν).

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