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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 features of Concupiscence," Timo Nisula analyses Augustine s personal theological and philosophical issues in his broad writings approximately evil hope ("concupiscentia, cupiditas, libido"). starting with a terminological survey of the vocabulary of wish, the booklet demonstrates how the idea that of evil wish was once tightly associated with Augustine s basic theological perspectives of divine justice, the foundation of evil, Christian virtues and charm. This publication deals 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 rules of intercourse, temptation and ethical accountability.

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60 apol. 102. 61 flor. 17. 62 Plat. 2, 2. 63 met. 4, 23; 8, 28. 28 chapter two desires, being sometimes morally condemned due to their excessive character, or sometimes only referring to intensive wishes. 3. 2. Latin Christian Literature This section offers an analysis of three Latin Christian writers and their uses of the word groups concerning desire. 65 In the following concise outline, the focus will be primarily on the use of concupiscentia and concupisco, but something will also be said of cupiditas and libido.

Barnes conjectures (1971, 29) that de anima reflects knowledge of Soranus’ lost work on the same subject (Περὶ ψυχῆς). 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).

45 epist. 77, 6 cogita, quamdiu iam idem facias: cibus, somnus, libido, per hunc circulum curritur. 46 Thus, for instance, in ira 1, 3, 3, where the Stoic tradition (nostra) is stated as following: Aristotelis finitio non multum a nostra abest: ait enim iram esse cupiditatem doloris reponendi. For Seneca’s references to Aristotle, see Fillion-Lahille 1984, 203–210. 47 Here libido is used as a special, sexual case of desire, whereas cupiditas denotes generally all disturbing wishes and appetites.

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