Concupiscence is a theological term that refers to innate human desire or inclination, especially toward things considered morally or spiritually impure. In the Bible, concupiscence is often associated with sinful lust and covetousness. Here is an overview of the meaning and usage of “concupiscence” in the Bible:
Concupiscence in the Old Testament
The Hebrew Bible does not directly use the word “concupiscence,” but it discusses related concepts like covetousness, lust, and desire. For example:
– Exodus 20:17 warns against coveting a neighbor’s possessions. This addresses the type of wrongful desire that concupiscence encompasses.
– Proverbs 21:26 speaks of the covetous craving of the wicked. This associates greedy desire with unrighteousness.
– The prophets often rebuked Israel for lusting after foreign gods, riches, and sinful pleasures (Ezekiel 24:21, Jeremiah 51:13). This demonstrates how wayward desire leads to idolatry and immorality.
So while not using the exact terminology, the Old Testament treats covetous craving and lust as sinful manifestations of human desire. This biblical view laid the framework for later Christian teaching about concupiscence.
Concupiscence in the New Testament
The New Testament contains multiple words translated as “lust” or “desire” that overlap in meaning with concupiscence. Three main examples are:
Epithymia: This Greek word for intense desire or lust is used both in a neutral sense and negatively for sinful covetousness (Luke 22:15, James 1:14-15).
Pleonexia: This term for greed or craving for more is condemned as a carnal appetite that leads people astray (Luke 12:15, 2 Peter 2:14).
Pathos: Referred specifically to lustful passions, it signifies fleshly desires that war against the soul (Romans 1:26, 1 Thessalonians 4:5).
So the New Testament presents these cravings – epithemia, pleonexia, pathos – as dangerous desires that have been perverted by sin and must be overcome through God’s grace. This is the core idea behind concupiscence.
Theologians later organized the New Testament view of sinful desire into categories of “flesh” versus “spirit” – what came to be known as concupiscence of the flesh versus concupiscence of the eyes (1 John 2:16). The former refers to bodily appetites and the latter to greed or covetousness.
In addition, some key passages directly discuss the concept of innate inclination toward sin, which became integral to the doctrine of original sin that gave rise to the theology of concupiscence:
– Romans 7:7-8 indicates that sinful desires arise in people when sin stirs up covetousness through God’s law. This suggests all people have sinful cravings latent in their flesh.
– Ephesians 2:3 statespeople are “by nature children of wrath” guided by the “desires of body and mind.” This implies an inborn tendency toward wrongful passions.
– James 1:14 describes each person being “lured and enticed by his own desire” toward sin. This portrays these desires as residing innately within every individual.
So biblical authors recognized and described the human proclivity toward lust, coveting, greed, and unrighteous desire – establishing the basic concept of concupiscence even before Christian theologians systematized it.
Concupiscence and Sin
While the Bible does not always label concupiscence itself as sin, it presents succumbing to wrongful desires as sin:
– Colossians 3:5 tells believers to “put to death” greedy passion and “evil desire” as part of their new life in Christ. This indicates these longings are ungodly and require willful mortification.
– 1 Thessalonians 4:5 commands avoiding lustful passion, stating “God has not called us for impurity, but in holiness.” Yielding to such impure desire is presented as disobedience to God’s will.
– James 1:15 portrays desire conceiving and giving birth to sin when it is allowed to grow unchecked. So while desire alone may not be sin, feeding sinful cravings breeds actual transgression.
– 1 Peter 2:11 exhorts believers to “abstain from the passions of the flesh” that wage war against the soul. Satisfying these sinful passions causes believers to fall into carnality.
So the New Testament consistently presents concupiscence as something to be resisted and overcome rather than indulged. Believers must fight against fleshly desires to avoid being enticed into sinful conduct.
Concupiscence and Salvation
A key question is: Can concupiscence be completely eliminated in the life of a believer, or does some vestige remain even after salvation? Different biblical passages seem to support different conclusions:
– Romans 6:6-7 indicates that as believers are crucified and united with Christ in His death and resurrection, their “body of sin” is done away with so they are “no longer enslaved to sin.” This suggests freedom from sinful desires.
– Galatians 5:24 states that “those who belong to Christ Jesus have crucified the flesh with its passions and desires.” The implication again is that concupiscence can be definitively mortified by true believers.
– However, Romans 7:14-25 describes an ongoing internal battle with “fleshly” desires that “wage war” against the desire to obey God. This indicates concupiscence is not necessarily eradicated upon salvation.
– Similarly, 1 Peter 2:11 (mentioned above) exhorts believers to abstain from fleshly passions that still threaten to control them, implying residual concupiscence.
So there seems to be tension in the New Testament about whether concupiscence is fully extinguished in believers. In any case, Scripture clearly teaches that people should rely on the Holy Spirit to help “put to death” sinful desires and make no provision for the flesh (Romans 8:13, Romans 13:14).
Key Points of Concupiscence in the Bible
– The core concept of concupiscence as sinful human desire was present in the Old Testament and described even more fully in the New Testament.
– It encompasses fleshly lusts, passions, and covetous cravings that incite people toward immorality and disobedience to God.
– The New Testament authors portray concupiscence as an innate inclination or tendency within human nature that stems from original sin.
– Though not inherently sinful in itself, concupiscence produces sin when indulged rather than denied and overcome.
– Scripture presents concupiscence as at odds with the new life believers gain in Christ and instructs Christians to actively resist its impulses through the Spirit.
– There seems to be some tension in the New Testament about whether sinful desires can be completely extinguished in redeemed people or if vestiges remain during earthly life.
So in summary, the biblical concept of concupiscence offers vital insight into human fallen nature and why believers must vigilantly fight against fleshly cravings in order to walk in holiness as new creations in Christ.
Concupiscence in the Catholic Catechism
Beyond its biblical usage, concupiscence has been an important concept in Catholic theology. The Catechism of the Catholic Church provides an official summary of the Catholic Church’s teaching on concupiscence. Some key points are:
– Concupiscence stems from original sin and “remains in man.” While baptism erases original sin itself, its effect of disordered desire and inclination to sin remains after baptism (CCC 405, 978).
– For this reason, the Church teaches that concupiscence “is left for us to wrestle with” as it “attempts to lead us into sin” (CCC 405, 1264, 1426). Struggling against disordered desire is an inherent part of the baptized person’s spiritual life.
– Concupiscence in itself is not sinful since it precedes any consent to actual sin. But if consciously embraced, it “subverts the moral order” and easily leads into personal sin (CCC 2515).
– Marriage does not eliminate concupiscence. Married couples must practice virtue to govern their natural desires and sexuality within marriage (CCC 2348).
– Self-mastery over disordered appetites by cooperation with God’s grace allows virtue and holiness to grow. This battle with concupiscence lasts throughout life (CCC 2516).
– Full liberation from the forces of concupiscence will only come with the glorification of the body at the resurrection of the dead, the Church teaches (CCC 1000).
So in Catholic doctrine, concupiscence is presented as the inevitable inner battle against sinful inclinations that remains after baptism. But resisting its impulses is portrayed as essential to Christian discipleship and growth in holiness.
Historical Christian Views of Concupiscence
The concept of concupiscence developed over time in the Church, leading to key theological debates and perspectives:
– Augustine argued that concupiscence was guilt-producing and sinful, not just an inclination. He believed baptism removed its guilt but not its presence.
– Later medieval theologians like Thomas Aquinas saw concupiscence more as a tendency that deprives the soul of its orderly rule over desires and appetites. But he still called it “evil and sinful.”
– The Council of Trent declared concupiscence remains after baptism as an inclination to evil, but is only sinful when freely embraced and consented to. This moderated view became Catholic doctrine.
– The Reformers criticized Catholic theology on concupiscence as denying the radical nature of original sin. They saw indwelling sin as perverting all human desires and will, even in the regenerate.
– Some 20th century Catholic theologians like Karl Rahner emphasized concupiscence as inherent to creaturely human nature in its limitations, rather than specifically penal or sinful. This moved Catholic teaching toward a more neutral view of post-baptismal desire.
So Christian theological perspective on the moral implications of concupiscence has varied widely, though all agree humanity’s desires have been disordered by the Fall. Modern Catholicism generally avoids labeling concupiscence itself as sinful.
Overcoming Concupiscence
While the root causes and exact nature of concupiscence are debated, all Christian traditions agree that sinful desires must be resisted and overcome through God’s grace. Scripture and Christian wisdom offer some practical ways believers can make progress in this lifelong inner battle:
– Present your body as a living sacrifice and do not be conformed to sinful desires, but instead be transformed and renewed in your mind toward righteous living (Romans 12:1-2).
– Set your heart and mind on things above rather than earthly things; put to death immorality, evil desire, greed, and covetousness (Colossians 3:2,5).
– Walk by the Spirit and you will not gratify the desires of the flesh; the fruit of the Spirit can displace sinful passions (Galatians 5:16-24).
– Take every thought captive and make it obedient to Christ rather than being deceived by sinful desires (2 Corinthians 10:5).
– Pray constantly for God to strengthen your inner self; abide in Christ; think on what is true, honorable, just, pure, lovely, commendable (1 Thessalonians 5:17; John 15:1-11; Philippians 4:8).
– Be accountable to Christian community; confess sins to one another; pursue righteous living together (James 5:16; Hebrews 10:24-25).
With the empowerment of the Holy Spirit and support of God’s grace, His Word, and the Church, Christians can make progress in putting sinful desires to death and experiencing increasing freedom from the burden of concupiscence.
Conclusions
In summary, concupiscence refers to disordered human desires and inclinations toward sin as a result of original sin. The concept has Old Testament roots but is most fully developed in New Testament theology. Concupiscence is portrayed as an innate tendency that exists even after baptism and salvation. The New Testament authors instruct believers to actively battle against fleshly passions and covetous cravings in order to avoid sin and grow in holiness empowered by God’s grace and Spirit. Historically, views have varied about the moral implications of post-baptismal concupiscence. But Christian spiritual wisdom has always emphasized the importance of self-denial, pursuing righteousness, and resisting temptation in order to overcome sinful desires. This biblical understanding of concupiscence remains vital today in shaping Christian discipleship and spirituality.