He seemed to have poor luck with concupiscence in general.
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The sound installation, by Tatiana Gecmen Waldeck, is a gentle entry to concupiscence.
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As one campaign staffer told New York magazine's Olivia Nuzzi as he disappeared into the freezing cold Iowa night, the only thing left was to get soused and give himself over to concupiscence.
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The participants range in age from toddler to adult, and they are joined by recording artist Seal—the song is set to the tune of his hit song "Kiss From a Rose," featured in the film Batman Forever—to toast the concupiscence of winning football.
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Now that she has seen two of Leandro's children, she can imagine exactly what he, the absent father, is like: his aristocratic height; his useless blond beauty; his addict's vacant face; his idle concupiscence; his suzerain's habit, bred in the bone, of taking whatever he wants; his ruthless indifference to everything that isn't the chemical in his veins.
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St. Augustine explored and used the term "concupiscence" to refer to sinful lust. Concupiscence (from Late Latin noun concupiscentia, from the Latin verb concupiscere, from con-, "with", here an intensifier, + cupi(d)-, "desiring" + -escere, a verb-forming suffix denoting beginning of a process or state) is an ardent, usually sensual, longing. Involuntary sexual arousal is explored in the Confessions of Augustine, wherein he used the term "concupiscence" to refer to sinful lust. In Catholic theology, concupiscence is seen as a desire of the lower appetite contrary to reason. There are nine occurrences of concupiscence in the Douay-Rheims BibleWisdom 4:12, Romans 7:7, Romans 7:8, Colossians 3:5, Epistle of James 1:14, James 1:15, 2 Peter 1:4, and 1 John 2:17.
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The primary difference between Catholic theology and most of the many different Protestant theologies on the issue of concupiscence is whether it can be classified as sin by its own nature. Different Protestant denominations tend to see concupiscence as sin itself, an act of the sinner. The Catholic Church teaches that while it is highly likely to cause sin, concupiscence is not sin itself. Rather, it is "the tinder for sin" which "cannot harm those who do not consent" (CCC 1264).
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Al-Ghazali in the 11th century discussed concupiscence from an Islamic perspective in his book Kimiya-yi sa'ādat (The Alchemy of Happiness), and also mentioned it in The Deliverer from Error. In this book, amongst other things, he discusses how to reconcile the concupiscent and the irascible souls, balancing them to achieve happiness. Concupiscence is related to the term "nafs" in Arabic.
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Augustine of Hippo. On Marriage and Concupiscence (Book II). Paragraph 50. Translated by Peter Holmes and Robert Ernest Wallis, and revised by Benjamin B. Warfield.
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By malum (evil) he understood most of all concupiscence, which he interpreted as a vice dominating people and causing in men and women moral disorder. Agostino Trapè insists Augustine's personal experience cannot be credited for his doctrine about concupiscence. He considers Augustine's marital experience to be quite normal, and even exemplary, aside from the absence of Christian wedding rites. As J. Brachtendorf showed, Augustine used Ciceronian Stoic concept of passions, to interpret Paul's doctrine of universal sin and redemption.
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The Council of Trent (1545–1563), while not pronouncing on points disputed among Catholic theologians, condemned the teaching that in baptism the whole of what belongs to the essence of sin is not taken away, but is only cancelled or not imputed, and declared the concupiscence that remains after baptism not truly and properly "sin" in the baptized, but only to be called sin in the sense that it is of sin and inclines to sin. In 1567, soon after the close of the Council of Trent, Pope Pius V went beyond Trent by sanctioning Aquinas's distinction between nature and supernature in Adam's state before the Fall, condemned the identification of original sin with concupiscence, and approved the view that the unbaptized could have right use of will. The Catholic Encyclopedia refers: "Whilst original sin is effaced by baptism concupiscence still remains in the person baptized; therefore original sin and concupiscence cannot be one and the same thing, as was held by the early Protestants (see Council of Trent, Sess. V, can. v).".
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Human nature having been weakened by original sin and ever inclining toward what is evil, this end cannot be reached except at the price of overcoming, with God's grace, many and serious obstacles. The moral struggle then consists first of all in attacking and removing the obstacles, that is the evil concupiscences (concupiscence of the flesh, concupiscence of the eyes and pride of life), which effects of original sin serve to try and test man (Trid., Sess. V, De peccato originali).
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Aesthetic Zurvanism which was apparently not as popular as the materialistic kind, viewed Zurvan as undifferentiated Time, which, under the influence of desire, divided into reason (a male principle) and concupiscence (a female principle).
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Et talis libido in omnibus est aequalis (STh Iª-IIae q. 82 a. 4 ad 3). Augustine insisted that concupiscence was not a being but bad quality, the privation of good or a wound.
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Et talis libido in omnibus est aequalis (STh Iª–IIae q. 82 a. 4 ad 3). Augustine insisted that concupiscence was not a being but a bad quality, the privation of good or a wound.
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Pelagianism gives mankind the ability to choose between good and evil within their created nature. While rejecting concupiscence, and embracing a concept similar to the yetzer hara, these views rejected humanity's universal need for grace.
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Et talis libido in omnibus est aequalis (STh Iª–IIae q. 82 a. 4 ad 3). Augustine insisted that concupiscence was not a being but a bad quality, the privation of good or a wound.
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Augustine held that the effects of Adam's sin are transmitted to his descendants not by example but by the very fact of generation from that ancestor. A wounded nature comes to the soul and body of the new person from his/her parents, who experience libido (or concupiscence). Augustine's view was that human procreation was the way the transmission was being effected. He did not blame, however, the sexual passion itself, but the spiritual concupiscence present in human nature, soul and body, even after baptismal regeneration.
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Pope Innocent I (401–417) and Pope Zosimus (417–418), his inherited guilt eternally damning infants was omitted by these councils and popes. Anselm of Canterbury established in his Cur Deus Homo the definition that was followed by the great 13th-century Schoolmen, namely that Original Sin is the "privation of the righteousness which every man ought to possess", thus separating it from concupiscence, with which some of Augustine's disciples had defined it as later did Luther and Calvin. In 1567, Pope Pius V condemned the identification of Original Sin with concupiscence.
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Irenaeus believed that the first humans, Adam and Eve had a childlike relation to their body. They had no idea of evil, concupiscence and lust. They enjoyed a balanced sexuality, not ashamed as they kissed or hugged each other.
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Thus, in some Protestant traditions, concupiscence is evil in itself. The Thirty-nine Articles of the Church of England state that "the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin". By contrast, Catholicism, while also maintaining that humanity's original nature is good (CCC 374), teaches that even after this gift was lost after the Fall, human nature still cannot be called evil, because it remains a natural creation of God. Despite the fact that humans sin, Catholic theology teaches that human nature itself is not the cause of sin, although once it comes into contact with sin it may produce more sin.
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Idleness is chased by Minerva, who is also rescuing Diana, goddess of chastity, from being raped by a Centaur, symbol of concupiscence. Next to Minerva is a tree with human features. High in the sky are the three primary moral virtues required to perfect the appetitive powers: Justice, Temperance and Fortitude.
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Throughout Church history, various Catholic thinkers have offered differing opinions on sexual pleasure. Some saw it as sinful, while others disagreed.Gardella, pp. 10–13 There was no formal Church position in the matter until the 1546 Council of Trent decided that "concupiscence" invited sin but was "not formally sinful in itself".
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The difference in views also extends to the relationship between concupiscence and original sin. Another reason for the differing views of Catholics and certain Protestants on concupiscence is their position on sin in general. Certain Protestants (for instance the magisterial reformers) hold that one can be guilty of sin even if it is not voluntary; The Catholic Church, by contrast, traditionally has held that one is guilty of sin only when the sin is voluntary. The Scholastics and magisterial reformers have different views on the issue of what is voluntary and what is not: the Catholic Scholastics considered the emotions of love, hate, like and dislike to be acts of will or choice, while the early Protestant reformers did not.
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ATLA Religion Database with ATLASerials, EBSCOhost (accessed 3 December 2010). P109 This is because they found no biblical precedent for clergy performing marriage ceremonies. Further, marriage was said to be for the "relief of concupiscence" as well as any spiritual purpose. During the Protestant Reformation, Martin Luther and John Calvin denied the sacramentality of marriage.
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On the other hand, Catholics reject the gospel of "healthy sensuality", which is only a pretty-sounding title, invented to cloak unrestricted concupiscence. Special attention is devoted to the mastering of the passions, because with them above all else the moral combat must be waged most relentlessly. Scholastic philosophy enumerates as passions: love, hatred, desire, horror, joy, sadness, hope, despair, boldness, fear, anger.
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De qua re alias, maxime contra novos haereticos Pelagianos, diligentius disputavi. Cf. De bono coniugali, 16.18; PL 40, 385; De nuptiis et concupiscentia, II, 21.36; PL 44, 443; Contra Iulianum, III, 7.16; PL 44, 710; ibid., V, 16.60; PL 44, 817. See also In terms of metaphysics, concupiscence is not a being but bad quality, the privation of good or a wound.
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The main opposition came from a monk named Pelagius (354–420 or 440). His views became known as Pelagianism. Although the writings of Pelagius are no longer extant, the eight canons of the Council of Carthage (418) provided corrections to the perceived errors of the early Pelagians. From these corrections, there is a strong similarity between Pelagians and their Jewish counterparts on the concepts of concupiscence.
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Alexandru Bogdan-Pitești is a major character here (as well as in Venin de mai): as "Adam Gună", he sponsors libertine escapades and subversive literary societies, cultivating concupiscence and amoralism.Mitchievici, pp. 339, 343, 344–351 Lunatecii also reveals Vinea's fascination and disgust with Nae Ionescu, the far-right journalist and philosopher. He appears as "Fane Chiriac", the man with "devilish jade eyes" and "cynical lucidity".
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Does that entail a higher status, an inner renovation or sanctifying grace?–Baius does not consider it necessary. Moral action, whether called justice, or charity, or obedience to the law, is the sole instrument of justification and virtue and merit. The rôle of grace consists exclusively in keeping concupiscence under control, and in thus enabling us to perform moral actions and fulfil the law.
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P109 This is because they found no biblical precedent for clergy performing marriage ceremonies. Further, marriage was said to be for the "relief of concupiscence" as well as any spiritual purpose. The Catholic moral theologian Charles E. Curran stated "the fathers of the Church are practically silent on the simple question of masturbation". The Catechism of the Catholic Church teaches that "the flesh is the hinge of salvation".
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Only then has it really become "a man's second nature, as it were, to prove his love of God at certain times and under certain circumstances, to practise virtue and, as far as human nature may, to preserve his soul even from the slightest taints" (Mutz, l. c., p. 43). Owing to the weakness of human nature and the presence of the evil concupiscence (fomes peccati: Trid., Sess.
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Original Sin – Psalm 51:5 – Catholic News Agency. Retrieved 13 October 2013. Tertullian, Cyprian, Ambrose and Ambrosiaster considered that humanity shares in Adam's sin, transmitted by human generation. Augustine's formulation of original sin after AD 412 was popular among Protestant reformers, such as Martin Luther and John Calvin, who equated original sin with concupiscence (or "hurtful desire"), affirming that it persisted even after baptism and completely destroyed freedom to do good.
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Detail: Luxuria (Lust), in The Seven Deadly Sins and the Four Last Things, by Hieronymus Bosch The Catholic Church considers the prohibition on coveting in Deuteronomy 5:21 and Exodus 20:17 to include two commandments, which are numbered the ninth and tenth. In the Catholic view, the ninth commandment is a prohibition on carnal concupiscence (or lust), and the tenth commandment prohibits greed and the setting of one's heart on material possessions.
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Paul Hammer, 'Sex and the Virgin Queen: Aristocratic Concupiscence and the Court of Elizabeth I', The Sixteenth Century Journal, XXXI/1 (2000), pp. 77-97, 94. Around this time Brydges may have had some kind of affair with Essex, possibly to be identified as the woman noted by Rowland Whyte as "his fairest B."Paul Hammer, The Polarisation of Elizabethan Politics, The Political Career of the Earl of Essex (Cambridge, 1999), p. 319 fn. 17.
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The operation and effects of grace are understood differently by different traditions. Catholicism and Eastern Orthodoxy teach the necessity of the free will to cooperate with grace. This does not mean we can come to God on our own and then cooperate with grace, as Semipelagianism, an early church heresy, postulates. Human nature is not evil, since God creates no evil thing, but we continue in or are inclined to sin (concupiscence).
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Even after the fall, man thus kept his natural abilities of reason, will and passions. Rigorous Augustine-inspired views persisted among the Franciscans, though the most prominent Franciscan theologians, such as Duns Scotus and William of Ockham, eliminated the element of concupiscence and identified original sin with the loss of sanctifying grace. Eastern Orthodox theology has questioned Western Christianity's ideas on original sin from the outset and does not promote the idea of inherited guilt.
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Thomas Aquinas was highly critical of Muhammad's character and ethics, claiming that his teachings were largely in conformity to his immoral lifestyle. He wrote in Summa Contra Gentiles: ""[Muhammad] seduced the people by promises of carnal pleasure to which the concupiscence of the flesh goads us. His teaching also contained precepts that were in conformity with his promises, and he gave free rein to carnal pleasure. In all this, as is not unexpected, he was obeyed by carnal men.
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"Melanchthon, Commentary on Romans, 172. This new obedience "acknowledges God, obeys him, and fights against the impulses of the flesh which carry a person along against the will of God."Melanchthon, Commentary on Romans, 172. When Paul says "'If you mortify the actions of the flesh by the Spirit,' he testifies that there are in saints some sinful actions, namely, concupiscence [i.e., strong sexual desire; lust]; various evil desires; . . . being inflamed with desire for revenge; hatred; avarice [i.e.
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In a child, original sin is distinct from the fault of Adam, it is one of its effects. The effects of Adam's sin according to the Catholic Encyclopedia are: # Death and Suffering: "One man has transmitted to the whole human race not only the death of the body, which is the punishment of sin, but even sin itself, which is the death of the soul." # Concupiscence or Inclination to sin. Baptism erases original sin but the inclination to sin remains.
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Chapter 2 contains the commandments against murder, adultery, corrupting boys, sexual promiscuity, theft, magic, sorcery, abortion, infanticide, coveting, perjury, false testimony, speaking evil, holding grudges, being double-minded, not acting as you speak, greed, avarice, hypocrisy, maliciousness, arrogance, plotting evil against neighbors, hate, narcissism and expansions on these generally, with references to the words of Jesus. Chapter 3 attempts to explain how one vice leads to another: anger to murder, concupiscence to adultery, and so forth. The whole chapter is excluded in Barnabas.
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Kaam (from ) meaning deep extensive desire, uncontrolled longing, concupiscence, sensuality or lasciviousness is counted among the five cardinal sins or sinful propensities in Sikhism. In common usage, the term stands for excessive passion for sexual pleasure and it is in this sense that it is considered to be an evil in Sikhism. In Sikhism it is believed that Kaam can be overcome by being satisfied with the current moment. All 5 thieves can be overcome with selfless service and remembrance of God (Simran).
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The dominant world-view of medieval Europe, as directed by the Catholic Church, was that human existence is essentially good and created in "original grace", but because of concupiscence, is marred by sin, and that its aim should be to focus on a beatific vision after death. The thirteenth century pope Innocent III wrote about the essential misery of earthly existence in his "On the misery of the human condition"—a view that was disputed by, for example, Giannozzo Manetti in his treatise "On human dignity".
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Augustine of Hippo wrote that original sin is transmitted by concupiscence and enfeebles freedom of the will without destroying it. The Apostolic Fathers and the Apologists mostly dealt with topics other than original sin. The doctrine of original sin was first developed in 2nd-century Bishop of Lyon Irenaeus's struggle against Gnosticism. The Greek Fathers emphasized the cosmic dimension of the fall, namely that since Adam human beings are born into a fallen world, but held fast to belief that man, though fallen, is free.
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The only way to avoid evil caused by sexual intercourse is to take the "better" way (Confessions 8.2) and abstain from marriage (On marriage and concupiscence 1.31). Sex within marriage is not, however, for Augustine a sin, although necessarily producing the evil of sexual lust. Based on the same logic, Augustine also declared the pious virgins raped during the sack of Rome to be innocent because they did not intend to sin nor enjoy the act.Augustine of Hippo, City of God, Book I, Ch. 16, 18.
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In the introductory paragraph, Colet concludes by stating that his presence is due to the need for the Council to consider a Church reformation. First, Colet criticises the living style of the priests. Colet explains that the priests should set an example for others as be a beacon of light, because if they are instead figures of darkness, the Church will be engulfed by darkness. Colet cites four evils, referencing the Apostle, that constitute the corrupt, priestly living: devilish pride, carnal concupiscence, worldly covetousness, and worldly occupations.
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In Canto I of Dante's Inferno, the pilgrim encounters a she-wolf blocking the path to a hill bathed in light. The she-wolf represents the sins of concupiscence and incontinence. She is prophecised by the shade of Virgil to one day be sent to Hell by a greyhound. Much of the symbolism Jesus used in the New Testament revolved around the pastoral culture of Israel, and explained his relationship with his followers as analogous to that of a good shepherd protecting his flock from wolves.
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Thomas Aquinas explained Augustine's doctrine pointing out that the libido (concupiscence), which makes the original sin pass from parents to children, is not a libido actualis, i.e. sexual lust, but libido habitualis, i.e. a wound of the whole of human nature: Libido quae transmittit peccatum originale in prolem, non est libido actualis, quia dato quod virtute divina concederetur alicui quod nullam inordinatam libidinem in actu generationis sentiret, adhuc transmitteret in prolem originale peccatum. Sed libido illa est intelligenda habitualiter, secundum quod appetitus sensitivus non continetur sub ratione vinculo originalis iustitiae.
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The Lusitanian Orthodox Church accepts the seven ecumenical councils. The Lusitanian Orthodox Church keeps the original Nicene Creed, accepted universally by the Church, East and West, during the first millennium without the addition of Filioque. The Holy Communion is celebrated with both wine and bread, with the anamnesis, the Words of Institution and the Epiclesis of the Holy Spirit is a "consecrating formula". The Lusitanian Orthodox Church believes the Original Sin has consequences in death, concupiscence and tendency toward sin in human nature, but not inheriting guilty for Adam's faults.
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Mc Guinness, p. 241 Christian hamartiology is closely related to concepts of natural law, moral theology and Christian ethics. Among some scholars, sin is understood mostly as legal infraction or contract violation of non-binding philosophical frameworks and perspectives of Christian ethics, and so salvation tends to be viewed in legal terms. Other Christian scholars understand sin to be fundamentally relational—a loss of love for the Christian God and an elevation of self-love ("concupiscence", in this sense), as was later propounded by Augustine in his debate with the Pelagians.
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His views on naturism differed substantially from that of his predecessors. Authoring the book Love and Responsibility (1981), he wrote: "Nakedness itself is not immodest... Immodesty is present only when nakedness plays a negative role with regard to the value of the person, when its aim is to arouse concupiscence, as a result of which the person is put in the position of an object for enjoyment". With the beginning of the modern internet in the mid-1990s, Christian Naturism became much more organized in the U.S. than ever before. The website Naturist- Christians.
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Thomas Aquinas explained Augustine's doctrine pointing out that the libido (concupiscence), which makes the original sin pass from parents to children, is not a libido actualis, i.e. sexual lust, but libido habitualis, i.e. a wound of the whole of human nature: Libido quae transmittit peccatum originale in prolem, non est libido actualis, quia dato quod virtute divina concederetur alicui quod nullam inordinatam libidinem in actu generationis sentiret, adhuc transmitteret in prolem originale peccatum. Sed libido illa est intelligenda habitualiter, secundum quod appetitus sensitivus non continetur sub ratione vinculo originalis iustitiae.
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Involuntary sexual arousal is explored in the Confessions of Augustine, wherein he used the term "concupiscence" to refer to sinful lust. He taught that Adam's sinAugustine taught that Adam's sin was both an act of foolishness (insipientia) and of pride and disobedience to God of Adam and Eve. He thought it was a most subtle job to discern what came first: self-centeredness or failure in seeing truth. Augustine wrote to Julian of Eclanum: Sed si disputatione subtilissima et elimatissima opus est, ut sciamus utrum primos homines insipientia superbos, an insipientes superbia fecerit (Contra Julianum, V, 4.18; PL 44, 795).
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A 17th-century Calvinist print depicting Pelagius: The caption says: "Accurst Pelagius, with what false pretence Durst thou excuse Man's foul Concupiscence, Or cry down Sin Originall, or that The Love of GOD did Man predestinate." For Pelagius, "grace" consisted of the gift of free will, the Law of Moses, and the teachings of Jesus.Stephen J. Duffy, Stephen J., The Dynamics of Grace: Perspectives in Theological Anthropology, Collegeville, Minnesota: The Liturgical Press, 1993 With these, a person would be able to perceive the moral course of action and follow it. Prayer, fasting, and asceticism supported the will to do good.
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Retrieved 13 October 2013.Original Sin – Psalm 51:5 – Catholic News Agency. Retrieved 13 October 2013. Tertullian ( – ), Cyprian, Ambrose and Ambrosiaster considered that humanity shares in Adam's sin, transmitted by human generation. Augustine said that free will was weakened but not destroyed by original sin. Augustine's formulation of original sin was popular among Protestant reformers, such as Martin Luther and John Calvin, who equated original sin with concupiscence (or "hurtful desire"), affirming that it persisted even after baptism and completely destroyed freedom to do good and proposed that original sin involved a loss of free will except to sin.
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Augustine of Hippo wrote that original sin is transmitted by concupiscence and enfeebles freedom of the will without destroying it. Augustine of Hippo (354–430) taught that Adam's sinAugustine taught that Adam's sin was both an act of foolishness (insipientia) and of pride and disobedience to God of Adam and Eve. He thought it was a most subtle job to discern what came first: self-centeredness or failure in seeing truth. Augustine wrote to Julian of Eclanum: Sed si disputatione subtilissima et elimatissima opus est, ut sciamus utrum primos homines insipientia superbos, an insipientes superbia fecerit (Contra Julianum, V, 4.18; PL 44, 795).
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The Catechism of the Catholic Church (CCC) teaches that Adam and Eve were constituted in an original "state of holiness and justice" (CCC 375, 376 398), free from concupiscence (CCC 377). The preternatural state enjoyed by Adam and Eve afforded endowments with many prerogatives which, while pertaining to the natural order, were not due to human nature as such. Principal among these were a high degree of infused knowledge, bodily immortality and freedom from pain, and immunity from evil impulses or inclinations. In other words, the lower or animal nature in man was perfectly subject to the control of reason, and the will subject to God.
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Discernment of Spirits is a term used in Orthodox, Roman Catholic and Charismatic (Evangelist) Christian theology to indicate judging various spiritual agents for their moral influence. These agents are: # from within the human soul itself, known as concupiscence # Divine Grace # Angels # Devils The first and the last being evil, and the second and third good, the judgment required is to discern the cause of a given impulse. Although some people are regarded as having a special gift to perceive this by intuitive light, most people are regarded as needing study and reflection, and possibly the direction of others. This judgment can be made in two ways.
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A number of variations of this kind of theodicy have been proposed throughout history; their similarities were first described by the 20th-century philosopher John Hick, who classified them as "Augustinian". They typically assert that God is perfectly (ideally) good, that he created the world out of nothing, and that evil is the result of humanity's original sin. The entry of evil into the world is generally explained as consequence of original sin and its continued presence due to humans' misuse of free will and concupiscence. God's goodness and benevolence, according to the Augustinian theodicy, remain perfect and without responsibility for evil or suffering.
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The fall depicted in the Sistine Chapel by Michelangelo The Catechism of the Catholic Church says: "The account of the fall in Genesis 3 uses figurative language, but affirms ... that the whole of human history is marked by the original fault freely committed by our first parents."Catechism of the Catholic Church: 390 St Bede and others, especially St Thomas Aquinas, said that the fall of Adam and Eve brought “four wounds” to human nature, enumerated by (STh I-II q. 85, a. 3). They are original sin (lack of sanctifying grace and original justice), concupiscence (the soul's passions are no longer ordered perfectly to the soul’s intellect), physical frailty and death, and darkened intellect and ignorance.
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He refrained from judging the patriarchs, but did not deduce from their practice the ongoing acceptability of polygyny. On the contrary, he argued that the polygamy of the Fathers, which was tolerated by the Creator because of fertility, was a diversion from His original plan for human marriage. Augustine wrote: "That the good purpose of marriage, however, is better promoted by one husband with one wife, than by a husband with several wives, is shown plainly enough by the very first union of a married pair, which was made by the Divine Being Himself."On Marriage and Concupiscence, I,10 Augustine taught that the reason patriarchs had many wives was not because of fornication, but because they wanted more children.
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Already in his pre-Pelagian writings, Augustine taught that Original Sin is transmitted to his descendants by concupiscence,Augustine of Hippo, Imperfectum Opus contra Iulianum, II, 218 which he regarded as the passion of both, soul and body, making humanity a massa damnata (mass of perdition, condemned crowd) and much enfeebling, though not destroying, the freedom of the will. Although earlier Christian authors taught the elements of physical death, moral weakness, and a sin propensity within original sin, Augustine was the first to add the concept of inherited guilt (reatus) from Adam whereby an infant was eternally damned at birth. Although Augustine's anti-Pelagian defense of original sin was confirmed at numerous councils, i.e. Carthage (418), Ephesus (431), Orange (529), Trent (1546) and by popes, i.e.
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The Catechism of the Catholic Church says: > By his sin Adam, as the first man, lost the original holiness and justice he > had received from God, not only for himself but for all humans. Adam and Eve > transmitted to their descendants human nature wounded by their own first sin > and hence deprived of original holiness and justice; this deprivation is > called "original sin". As a result of original sin, human nature is weakened > in its powers, subject to ignorance, suffering and the domination of death, > and inclined to sin (this inclination is called "concupiscence"). Michelangelo's painting of the sin of Adam and Eve from the Sistine Chapel ceiling The concept of original sin was first alluded to in the 2nd century by St Irenaeus, Bishop of Lyon in his controversy with certain dualist Gnostics.
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Realistic elements of The Petty Demon include a vivid description of 19th-century rural everyday life, while a fantastic element is the presentation of Peredonov's hallucinations on equal terms with external events. While the book was received as an indictment of Russian society, it is a very metaphysical novel and one of the major prose works of the Russian Symbolist movement. James H. Billington said of it: > The book puts on display a Freudian treasure chest of perversions with > subtlety and credibility. The name of the novel's hero, Peredonov, became a > symbol of calculating concupiscence for an entire generation... He torments > his students, derives erotic satisfaction from watching them kneel to pray, > and systematically befouls his apartment before leaving it as part of his > generalized spite against the universe.
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The bishop of Hippo admitted that sexual concupiscence (libido) might have been present in the perfect human nature in the paradise, and that only later it had become disobedient to human will as a result of the first couple's disobedience to God's will in the original sin.Augustine wrote to Julian of Eclanum: Quis enim negat futurum fuisse concubitum, etiamsi peccatum non-praecessisset? Sed futurus fuerat, sicut aliis membris, ita etiam genitalibus voluntate motis, non-libidine concitatis; aut certe etiam ipsa libidine– ut non-vos de illa nimium contristemus– non-qualis nunc est, sed ad nutum voluntarium serviente (Contra Julianum, IV. 11. 57; PL 44, 766). See also his late work: Contra secundam Iuliani responsionem imperfectum opus, II, 42; PL 45,1160; ibid. II, 45; PL 45,1161; ibid., VI, 22; PL 45, 1550–1551.
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A prince can confer a hereditary dignity on condition that the recipient remains loyal, and that, in case of his rebelling, this dignity shall be taken from him and in consequence from his descendants. It is not, however, intelligible that the prince, on account of a fault committed by a father, should order the hands and feet of all the descendants of the guilty man to be cut off immediately after their birth. As a result of original sin, according to Catholics, human nature has not been totally corrupted (as opposed to the teaching of Luther and Calvin); rather, human nature has only been weakened and wounded, subject to ignorance, suffering, the domination of death, and the inclination to sin and evil (CCC 405, 418). This inclination toward sin and evil is called "concupiscence" (CCC 405, 418).
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Augustine of Hippo, Nisi radicem mali humanus tunc reciperet sensus ("Contra Julianum", I, 9.42; PL 44, 670) Their nature was wounded by concupiscence or libido, which affected human intelligence and will, as well as affections and desires, including sexual desire.In one of Augustine's late works, Retractationes, he made a significant remark indicating the way he understood difference between spiritual, moral libido and the sexual desire: "Libido is not good and righteous use of the libido" ("libido non-est bonus et rectus usus libidinis"). See the whole passage: Dixi etiam quodam loco: «Quod enim est cibus ad salutem hominis, hoc est concubitus ad salutem generis, et utrumque non-est sine delectatione carnali, quae tamen modificata et temperantia refrenante in usum naturalem redacta, libido esse non-potest». Quod ideo dictum est, quoniam "libido non-est bonus et rectus usus libidinis".
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The second task of ascetical theology is to point out the dangers which may frustrate the attainment of Christian perfection and to indicate the means by which they can be avoided successfully. The first danger to be noticed is evil concupiscence. A second danger lies in the allurements of the visible creation, which occupy man's heart to the exclusion of the highest good; to the same class belong the enticements of the sinful, corrupt world (1 John 5:19): those men who promulgate vicious and ungodly doctrines and thereby dim or deny man's sublime destiny, or who by perverting ethical concepts and by setting a bad example give a false tendency to man's sensuality. Thirdly, ascetics acquaints not only with the malice of the devil, lest one falls prey to his cunning wiles, but also with his weakness, lest one lose heart.
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A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless, calling it a "novelty". Some doubt, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, which could be interpreted to indicate that he was speaking of the mother and not of the child.
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Moral theologian Dr. Janet Smith defended West, saying his work is "completely sound" and that she found Schindler's response "puzzling." Smith, in her response to Schindler's critique, says that Schindler "provides a list of his objections to West’s theology without citing one text to substantiate his charges...As it stands, I do not find that his concerns correspond with what I have read in West’s work or heard in his lectures." Dr. Alice von Hildebrand, widow of Catholic theologian Dietrich von Hildebrand, has said West's approach has become too self-assured. She criticized his presentations as irreverent and insensitive to the "tremendous dangers" of concupiscence. Theologian Michael Waldstein, who wrote the definitive translation of The Theology of the Body, addressed Schindler’s remarks in an essay published on InsideCatholic.com. Waldstein said that Schindler’s essay was a "blanket negative statement" that made "sweeping accusations" against a position he did not recognize as West’s.
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For I had heard of Antony, that coming in during the reading of the Gospel, he received the admonition, as if what was being read was spoken to him: Go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me: and by such oracle he was forthwith converted unto Thee. Eagerly then I returned to the place where Alypius was sitting; for there had I laid the volume of the Apostle when I arose thence. I seized, opened, and in silence read that section on which my eyes first fell: Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, in concupiscence. No further would I read; nor needed I: for instantly at the end of this sentence, by a light as it were of serenity infused into my heart, all the darkness of doubt vanished away.
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Robin left Grampian in 1995The Grampian Television Studios to work on the breakfast show for the Central Scotland regional station Scot FM, which saw his rating increase by nearly 400%, helping boost SCOT FM. Robin left the station in March 1997 after a series of clashes with then Programme director Jeff Graham.DJ Robin dumps Scot FM, Daily Record (Glasgow, Scotland)10 March 1997 Robin originally planned to work out the remaining time after handing in his notice,Radio chiefs dump Robin Daily Record (Glasgow, Scotland) 21 March 1997 But Scot FM boses replaced him within days and concupiscence forced him to sign the agreement which banned him for taking any new jobs in Scotland. Scot FM insisted on a gagging order.Radio chiefs gag DJ Robin 27 May 1997 Daily Record Later that year, Robin moved to Manchester to presented Drivertime show on Key 103DJ Robin lands a new job Daily Record (Glasgow, Scotland) 11 March 1997 with stints at 100.4 Jazz FM, During this time, he also presented for Granada Sky Broadcasting and Discovery.
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Because of the maid by her side, this Titian painting, like others of the subject, is also considered to be Judith with the Head of Holofernes. Unlike Salome who goes nameless in the Christian bible, Judith is a Judeo-Christian mythical patriot whose story is perhaps less psychological and as she was a widow, may not be particularly girlish nor innocent in representations. In Moreau's version (illustration) the figure of Salome is emblematic of the femme fatale, a fashionable trope of fin-de-siecle decadence. In his 1884 novel À rebours, Frenchman Joris-Karl Huysmans describes the depiction of Salome in Moreau's painting: > No longer was she merely the dancing-girl who extorts a cry of lust and > concupiscence from an old man by the lascivious contortions of her body; who > breaks the will, masters the mind of a King by the spectacle of her > quivering bosoms, heaving belly and tossing thighs; she was now revealed in > a sense as the symbolic incarnation of world-old Vice, the goddess of > immortal Hysteria, the Curse of Beauty supreme above all other beauties by > the cataleptic spasm that stirs her flesh and steels her muscles, – a > monstrous Beast of the Apocalypse, indifferent, irresponsible, insensible, > poisoning.
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