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	Concupiscence - Wikipedia, the free encyclopedia
		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.
		Rather, original sin is the real and actual sin of Adam, passed on to his descendants; rather than remaining until death (or in the case of the damned, for all eternity), it can be removed by the sacrament of baptism.
		Protestants believe that concupiscence is sinful, indeed, they believe it to be the primary type of sin; thus they most often refer to it simply as sin, or, to distinguish it from particular sinful acts, as "man's sinful nature".
	en.wikipedia.org /wiki/Concupiscence (812 words)

	CatholicMind.com - Selected Writings of Father Anthony Zimmerman
		Concupiscence is therefore not sin in the strict sense of the word, but it is a gravitation in the baptized which pulls them downward toward sin.
		Concupiscence is therefore a weakness (infirmitas) in humans, and it is a moral task.
		But "concupiscence" or a "tinder" remains, as "a weakness and sickness of nature." This is not sin in the proper sense of the word, though it is from sin and inclines to sin.
	www.catholicmind.com /books/evolution/8.htm (3538 words)

	Man called to overcome concupiscence (Site not responding. Last check: 2007-10-09)
		The fact that man (male and female) is the man of concupiscence does not prejudice his capacity to re-read the language of the body in truth.
		He is "the man of concupiscence", but at the same time he is capable of discerning truth from falsity in the language of the body and he can be the author of the meanings, true or false, of that language.
		He is the man of concupiscence, but he is not completely determined by "libido" (in the sense in which this term is often used).
	www.miraclerosarymission.org /ga83feb14.html (602 words)

	CATHOLIC ENCYCLOPEDIA: Concupiscence
		In its widest acceptation, concupiscence is any yearning of the soul for good; in its strict and specific acceptation, a desire of the lower appetite contrary to reason.
		Hence the distinction of concupiscence antecedent and concupiscence consequent to the consent of the will; the latter is sinful, the former is not.
		The first parents were free from concupiscence, so that their sensuous appetite was perfectly subject to reason; and this freedom they were to transmit to posterity provided they observed the commandment of God.
	www.newadvent.org /cathen/04208a.htm (766 words)

	Stack49
		Concupiscence, as was stated in the first chapter, is the effect of original sin on the will, mind and body.
		The problem is that the moral entailments which flow from concupiscence as the inclination toward evil necessarily focuses on the negative task of the "minimization of evil" while ignoring the positive "good- producing" task of morality <65>.
		The concupiscible power is what is of interest here, which Aquinas defines as the power "through which the soul is simply inclined to seek what is suitable, according to the senses, and to fly from what is hurtful" <75>.
	www.studyworld.com /basementpapers/papers/stack49_8.html (11283 words)

	Summa Theologica
		Now concupiscence seems to be the craving for this latter pleasure, since it belongs to the united soul and body, as is implied by the Latin word "concupiscentia." Therefore, properly speaking, concupiscence is in the sensitive appetite, and in the concupiscible faculty, which takes its name from it.
		On the contrary, Concupiscence is caused by love, and tends to pleasure, both of which are passions of the concupiscible faculty.
		Accordingly concupiscences of the first kind, or natural concupiscences, are common to men and other animals: because to both is there something suitable and pleasurable according to nature: and in these all men agree; wherefore the Philosopher (Ethic.
	www.godrules.net /library/summa/FS030.htm (2392 words)

	FLESH and SPIRITBrother Theophane Ke
		Concupiscence from the classical Latin "concupiscere", meaning to long much for a thing, to be desirous of, to covet, to aspire to, to strive after, to be passionated for an object.
		That concupiscence is natural to man is deductible first of all with certitude from the teaching of the Church that Adam's immunity from concupiscence was a gratuitous, unowed endowment and, second, with probability from the fact that man is at once flesh and spirit.
		Concupiscence is certainly not the root of all sin, nor is it the cause of the worst sins.
	www.lasan.org /lasan-readings/english/concupiscence.htm (5140 words)

	lifeissues.net \| Concupiscence is natural, not due to original sin
		The concept that concupiscence is a result of original sin is not likely to be a part of the deposit of Faith that the Church received from the Apostles.
		His extensive treatment of Adam in his writings, together with an absence of any teaching that concupiscence came as a result of original sin, is a practically certain indication that there was and is no Apostolic Tradition that concupiscence is not natural, and that it was inflicted on man as a punishment for original sin.
		This holy Synod confesses and perceives that there remains in the baptized concupiscence or desire (fomitem); although this is left to be wrestled with, it cannot harm those who do not consent but manfully resist by the grace of Jesus Christ (Canon 5)1.
	www.lifeissues.net /writers/zim/zim_219concupiscence1.html (3516 words)

	The Prayer Book Society: News: Is the ancient disease of Concupiscence now cured? Is there now “health” within us?
		While some schools of Roman Catholic theology taught that concupiscence in and of itself is not sinful, most Protestant theologians taught that it is so because it is arises from the “diseased”, sinful, “fallen” nature of man.
		This assumes the historicity of Adam and Eve, their possession of an original righteousness, their loss of it, and the passing on by procreation of a human nature that does not possess original righteousness but rather is lacking a natural communion with God.
		With no concupiscence, then there is no need for chastity and all desires of the soul can be seen as potentially good and to be fostered and fulfilled for the self-worth and self-fulfillment of human beings — which begins to sound like the “practical theology” of the ECUSA today.
	pbs1928.blogspot.com /2005/10/is-ancient-disease-of-concupiscence.html (744 words)

	SUMMA THEOLOGICA: Does concupiscence cause involuntariness?
		For the man who yields to concupiscence acts counter to that which he purposed at first, but not counter to that which he desires now; whereas the timid man acts counter to that which in itself he desires now.
		If concupiscence were to destroy knowledge altogether, as happens with those whom concupiscence has rendered mad, it would follow that concupiscence would take away voluntariness.
		But sometimes in those actions which are done from concupiscence, knowledge is not completely destroyed, because the power of knowing is not taken away entirely, but only the actual consideration in some particular possible act.
	www.newadvent.org /summa/200607.htm (508 words)

	Concupiscence
		Specifically, concupiscence is the spontaneous movement of our sensual appetite toward what we imagine as pleasant and away from what we imagine as painful.
		Concupiscence of the eyes is an unreasonable desire to see, hear, and know what is harmful to our virtue, inconsistent with our state in life, or detrimental to our higher duties.
		Concupiscence of the flesh is inordinate when sensual pleasure is desired as an end to itself apart from its divinely intended purpose: to facilitate our practice of virtue and satisfy our legitimate desires.
	www.secondexodus.com /html/catholicdefinitions/concupiscence.htm (142 words)

	Concupiscence (Site not responding. Last check: 2007-10-09)
		The primary difference between Catholic and Protestant theology on the issue of concupiscence is as follows: Protestants consider concupiscence to be sinful, whereas Catholics believe it not to be sinful in itself, although it is highly likely to cause sin.
		As mentioned in the introduction, concupiscence, although known in Protestantism, is primarily a Catholic term.
		This is because Protestants believe concupiscence to be sinful, indeed, they believe it to be the primary type of sin; thus they most often refer to it simply as sin, or if they wish to distinguish it from particular sinful acts, as "man's sinful nature".
	portaljuice.com /concupiscence.html (756 words)

	SUMMA THEOLOGICA: Is concupiscence a specific passion? (Site not responding. Last check: 2007-10-09)
		Therefore concupiscence is not a specific passion of the concupiscible faculty.
		Pleasurable good is the object of concupiscence, not absolutely, but considered as absent: just as the sensible, considered as past, is the object of memory.
		The passion which is directly contrary to concupiscence has no name, and stands in relation to evil, as concupiscence in regard to good.
	www.newadvent.com /summa/203002.htm (702 words)

	The Defense of the Augsburg Confession -- Original Sin
		Nor indeed is concupiscence only a corruption of the qualities of the body, but also, in the higher powers, a vicious turning to carnal things.
		38] But they contend that concupiscence is a penalty, and not a sin [a burden and imposed penalty, and is not such a sin as is subject to death and condemnation].
		For Augustine, in a long discussion, refutes the opinion of those who thought that concupiscence in man is not a fault, but an adiaphoron, as color of the body or ill health is said to be an adiaphoron [as to have a fl or a white body is neither good nor evil].
	www.bookofconcord.org /augsburgdefense/2_originalsin.html (2782 words)

	Concupiscence as a Separation From Matrimonial Significance of the Body
		One element of this kind, for example, is a comparison between concupiscence of the flesh and fire.
		Such passion, originating in carnal concupiscence, suffocates in his heart the most profound voice of conscience, the sense of responsibility before God; and in fact that is particularly placed in evidence in the biblical text just now quoted.
		One even has the impression that he did not penetrate this experience in all the breadth of its interior dynamism, as occurs, for example, in the text quoted from Sirach, but rather he paused on its threshold.
	www.ewtn.com /library/PAPALDOC/JP2TB38.HTM (1453 words)

	[No title]
		These were the reasons why, in the description of original sin, we made mention of concupiscence also, and denied to man's natural strength the fear of God and trust in Him.
		The same is the opinion of Hugo, when he says that original sin is ignorance in the mind and concupiscence in the flesh.
		The defects and the concupiscence are punishments and sins.
	www.ctsfw.edu /etext/boc/ap/apol01.asc (2881 words)

	Man Called to Overcome Concupiscence
		The sacramental sign of marriage—the sign of the conjugal covenant of a man and a woman—is formed on the basis of the language of the body reread in truth (and continuously reread).
		The fact that man (male and female) is the man of concupiscence does not prejudice his capacity to reread the language of the body in truth.
		Such a determination would imply that the ensemble of man's behavior, even, for example, the choice of continence for religious motives, would be explained only by means of the specific transformations of this libido.
	www.ewtn.com /library/PAPALDOC/jp2tb107.htm (658 words)

	Chapter The Persones Tale of The Canterbury Tales by Geoffrey Chaucer
		concupiscence, whan it is wrongfully disposed or ordeyned in man, it makith him to coveyte, the covetise of fleisshly synne, by sight of his eyen, as to erthely thinges, and eek coveityse of highnesse, as by pride of herte.
		Therfore, al the while that a man hath in him the peyne of concupiscence, it is impossible but he be tempted somtyme and moved in his fleish to synne.
		Witnesse on seint Jame thapostil, that saith, that every wight is tempted in his oune concupiscence; that is to sayn, that everych of us hath matere and occasioun to be tempted of the norishyng of synne that is in his body.
	www.bibliomania.com /0/2/14/24/10171/9.html (561 words)

	Concupiscence In Augustine and Aquinas
		With this mention of how concupiscence is in one way "natural" to human beings, one is confronted with the second view of concupiscence that Rahner mentioned earlier.
		To put the two thoughts together, then, any act of concupiscence, that is, any act that flows from desires to seek pleasure or avoid pain, is natural and good if it is in accord with reason, and inordinate and evil if it is not.
		Relating this to the discussion of concupiscence as "necessary", one can see that the wrong way to take this example is that one necessarily needs one's evil desires in order to live.
	www.studyworld.ch /newsite/ReportEssay/SocialIssues/Religion\Concupiscence_In_Augustine_and_Aquinas-32145184.htm (11371 words)

	SUMMA THEOLOGICA: Is original sin concupiscence? (Site not responding. Last check: 2007-10-09)
		But concupiscence is in accordance with nature, since it is the proper act of the concupiscible faculty which is a natural power.
		Since, in man, the concupiscible power is naturally governed by reason, the act of concupiscence is so far natural to man, as it is in accord with the order of reason; while, in so far as it trespasses beyond the bounds of reason, it is, for a man, contrary to reason.
		As stated above (25, 1), all the irascible passions are reducible to concupiscible passions, as holding the principle place: and of these, concupiscence is the most impetuous in moving, and is felt most, as stated above (25, 2, ad 1).
	newadvent.org /summa/208203.htm (515 words)

	The Blight of Unethical Sexual Ethics 2 (Site not responding. Last check: 2007-10-09)
		Concupiscence is an unlawful or unbiblical desire; illicit or forbidden lust; a longing for that which is forbidden.
		If you will counteract concupiscence, you will not allow dating until your children are of marriageable age.
		While concupiscence refers to unbiblical sexual desires within a person, lasciviousness refers to stirring up sexual desires in others or yourself that cannot be satisfied within God’s boundaries.
	logosresourcepages.org /Believers/ethics_2.htm (1178 words)

	[No title]
		The problem is that the moral entailments which flow from concupiscence as the inclination toward evil necessarily focuses on the negative task of the "minimization of evil" while ignoring the positive "good- producing" task of morality
		In the beginning of this chapter Rahner was quoted as saying that, in opposition to the view of concupiscence advanced by Augustine, there was the view that concupiscence was "natural" and "necessary".
		In the third chapter, Aquinas subtle reinterpretation of Augustine's notion of concupiscence was presented and analyzed.
	ccat.sas.upenn.edu /jod/augustine/riker (11369 words)

	Augustine of Hippo and Thomas Aquinas on Original Sin (Site not responding. Last check: 2007-10-09)
		Thus Augustine claims that concupiscence is precisely this disordering of members, and that it is certainly not a property of the man in the state of original justice.
		Though concupiscence was in man in the state of nature, it was totally subject to reason, and the soul was well-ordered.
		Thus Augustine finds suffering and concupiscence to be effects of original sin, with concupiscence to be so great as to make the generative organs and their acts all subject to shame.
	www.cse.uiuc.edu /~siefert/research/original_sin.html (5215 words)

	Medieval Sourcebook: St Augustine: From "On Marriage and Concupiscence"
		For the nuptial embrace, which subserves the demands of concupiscence, is so effected as not to impede the child-bearing, which is the end and aim of marriage.
		This is the carnal concupiscence, which, while it is no longer accounted sin in the regenerate, yet in no case happens to nature except from sin.
		Now from this concupiscence whatever comes into being by natural birth is bound by original sin, unless, indeed, it be born again in Him whom the Virgin conceived without this concupiscence.
	www.fordham.edu /halsall/source/aug-marr.html (2294 words)

	Dictionary.com/Word of the Day: concupiscence
		The "Tretis" is an argument in favor of chastity and contrasts the "Wise Virgins" who devote themselves to God with the "Foolish Virgins" who taste "the fruits of forbidden concupiscence" and, of course, pay for it.
		Within three years Rorik's queen was dead, taking with her into silence her midnight cries of release from that captivity of concupiscence which Eve's curious sin has laid upon mankind.
		Concupiscence is from Late Latin concupiscentia, from Latin concupiscent-, concupiscens, present participle of concupiscere, to desire eagerly, from com-, intensive prefix + cupere, to desire.
	dictionary.reference.com /wordoftheday/archive/2000/10/07.html (132 words)

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