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 broad writings approximately evil wish ("concupiscentia, cupiditas, libido"). starting with a terminological survey of the vocabulary of wish, the publication demonstrates how the concept that of evil hope used to be tightly associated with Augustine s primary theological perspectives of divine justice, the beginning of evil, Christian virtues and beauty. This e-book bargains a complete account of Augustine s constructing perspectives of concupiscence and offers an cutting edge, in-depth photo of the theological mind's eye at the back of disputed rules of intercourse, temptation and ethical accountability.
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111 Iac. 1, 1, 3. 112 The words verbi consolatione are a poor translation for 4Macc 3, 17–18. Did Ambrose read λογισµός as verbum? Such is the way he reads Philo’s λόγος (see Madec 1974, 57–58). Cf. however Iac. 1, 2, 6: haec est igitur rectae rationis tractatio, quam Graeci λογισµόν nuncupant, qua mens sapientiae intenta solidatur. 113 Iac. 1, 1, 4; 1, 2, 8 See also parad. 6, 34 on the subject of the four main emotions. At the moment of the Fall, Adam and Eve had these movements in their soul, and the first sin was committed by cupiditas, ira and formido; primo fuerat cupiditas auctor erroris, ut ipsa ederet, sequentisque fuit causa peccati.
For instance, sometimes libido refers to a subspecies of the general cupiditas;33 32 For instance, the Verrine speeches abound in libidines, cf. Verr. 3, 207; 5, 32; 5, 85. Verrine libido comes sometimes near to arbitrariness, see Verr. 3, 77; 82 and especially Verr. 3, 220. In fam. 9, 16, 3 libido is likewise contrasted with voluntas. A mean sexual innuendo is to be read in Cic. Phil. 2, 45 nemo umquam puer emptus libidinis causa tam fuit in domini potestate quam tu in Curionis. A more philosophically coloured use of language is not, of course, limited exclusively to Cicero’s philosophical treatises, as can be seen from leg.
56). If any preference is to be given, it belongs to Tertullian. Concerning the emergence of concupiscentia in Africa, see also Mohrmann 1965, 103– 106. Mohrmann notes that in the old Latin translation of Clem. Rom. ep. ad Corinth. (28, 1; 30,1), the word epithumia is translated by voluntas instead of concupiscentia. This translation originates from the second century ce, and in all probability, from Rome. Mohrmann 1965, 103–106. However, in a few decades, it is concupiscentia that is found in the biblical quotations of Tertullian on the other side of the Mediterranean.
Augustine and the Functions of Concupiscence by Timo Nisula