By Timo Nisula
Augustine s principles of sinful wish, together with its sexual manifestations, have fueled controversies for hundreds of years. In "Augustine and the capabilities of Concupiscence," Timo Nisula analyses Augustine s personal theological and philosophical issues in his vast writings approximately evil hope ("concupiscentia, cupiditas, libido"). starting with a terminological survey of the vocabulary of hope, the publication demonstrates how the idea 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 style. This ebook bargains a complete account of Augustine s constructing perspectives of concupiscence and offers an leading edge, in-depth photo of the theological mind's eye in the back of disputed principles of intercourse, temptation and ethical accountability.
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Extra info for Augustine and the Functions of Concupiscence
Example text
Apul. Plat. 2, 6 tertia pars mentis est cupidinum et desideriorum, cui necessario abstinentia comes est. See also Apul. Plat. 2, 4; 2, 15; 2, 21. 58 Apul. met. 2, 10; 2, 11; 2, 16; 2, 17; 2, 22; 3, 14; 3, 20; 7, 21; 8, 29; 9, 23; 10, 21. g. Apul. met. 6, 24; 8, 22; 10, 2. In Gellius’ noctes Atticae, a similar kind of difference may be suggested between libido and cupiditas: libido is used in varying contexts from sexual desire to gluttony and to other physical bodily needs, while cupiditas is used only twice, both times in the context of the theory of emotions.
Tertullian’s reproaches of sexual desire often combine the gaze of the eye and concupiscentia as the first precondition to the act of adultery, as in Mt 6. 76 These distinctions serve mainly rhetorical purposes, but at least they show that Tertullian did not narrow himself to reproach only sexual desires. Tertullian also uses libido when speaking of the vast array of harmful desires in general (generaliter nominatae). 69 uxor. 2, 8, 2. adv. Marc. 3, 14, 3 hostes spiritales nequitiae et concupiscentiae omnis.
47 Here libido is used as a special, sexual case of desire, whereas cupiditas denotes generally all disturbing wishes and appetites. 54 Moving closer to Augustine in time and space, a word may be said of Apuleius, who uses libido in two very distinct ways. 55 If reason does not control the desiring and spirited parts of the soul, these begin to control 47 dial. 12, 13, 2. ira 1, 8, 6. Or timor in 1, 10, 1 and in epist. 101, 8: ex hac autem indigentia timor nascitur et cupiditas futuri exedens animum.
