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By Timo Nisula

Augustine s rules of sinful hope, 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 wish was once tightly associated with Augustine s basic theological perspectives of divine justice, the foundation of evil, Christian virtues and charm. This booklet deals a finished account of Augustine s constructing perspectives of concupiscence and gives 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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If any other lust is meant, libido has the clear prevalence, sometimes supplemented by cupiditas. The importance of libido dominandi in ciu. is stressed, and its debt to Sallust is noted. 3. Libido is classical Latin. Concupiscentia is a Christian technical term, used exclusively by Christian writers, and mostly with a sexual connotation. Bonner also makes short surveys of both words in the preceding Latin literature, and attempts to show that libido has a wider range of meaning than the exclusively Christian word of concupiscentia.

Theod. 51. For the word and its use in pagan and Christian authors, see Courcelle 1968. 121 epist. 14, 26 luxuria igitur mater libidinis est. g. Noe 14, 49; patr. 3, 12; off. 1, 5, 17; epist. 27, 16. g. hex. 5, 10, 30 generandi; hex. 5, 15, 52 dominandi; hex. 6, 9, 71 vorandi; Noe 9, 28 epulandi. g. hex. 1, 8, 31; bon. mort. 5, 16; off. 1, 47, 229. epist. 7, 31. g. hex. 3, 12, 52; Noe 18, 64; fug. saec. 1, 1; off. 1, 50, 246. g. hex. 3, 12, 50 pecunia vel potentia; hex. 6, 9, 71 cibus; Noe 33, 125 honor; bon.

The language of desire 23 Based on notions above, following generalisations can be made: 1. Libido and cupiditas are used frequently by the historical writers of the Late Republic and the Early Empire. These words are used in moral condemnations of communities or individuals. They do not need pejorative attributes in order to have negative connotations; on the contrary, libido (lubido) seems to have such connotations independently. 2. Generally speaking, the words are used in two categories, to describe either excessive sexual needs or lusts, or desires for economic wealth, possession of land or ‘luxuries,’ which are all in opposition to ‘traditional’ Roman austerity and frugality.

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