11.3 PP 92 106 Sin and Concupiscence

6 Sin and Concupiscence
johannes van oort
introduction
What is the subject of Augustine’s Confessions?1 Many people think it
is the famous story of a saint who confesses his sins to God. The reader
perceives how the godly man once committed many offenses in which
sexual concupiscence played a pivotal role. After all, does not the book
tell the life story of the man who once prayed, “Grant me chastity and
continence, but not yet” (conf. 8.7.17)?
In the past decades, innumerable studies have shown that August-
ine’s Confessions deals with many more subjects and is aimed at a
variety of different readers. But all of the deeper insights into the ingeni-
ousness of this literary masterpiece do not obliterate the fact that,
indeed, much of it concerns sex and sin.
The present chapter seeks to uncover this aspect anew. It will
discuss how Augustine conceived the sins of his youth and even earliest
days; it will show how sex and sin were determinative in his illustrious
conversion story; it will also focus on the reflections on his sinful state
at the time when he wrote the book. After these and other main aspects
have been discussed – for the sake of convenience I follow the sequence
of the Confessions – I will seek to fathom what, exactly, concupiscence
and sin meant to Augustine.
sin and concupiscence in augustine’s

early years
Modern readers are often struck by the following passages in the first
book of the Confessions:
1
The Confessions are quoted according to the critical text in Sancti Augustini
Confessionum libri XIII, quos post Martinum Skutella iterum, ed. L. Verheijen,
CCL 27 (Turnhout: Brepols, 1981). All translations are mine and footnotes are kept
to a minimum. An elaborated version of this chapter will appear in the specialist
journal Augustiniana.
92
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Sin and Concupiscence 93
Who reminds me of the sin of my infancy? For “none is pure from

sin before You, not even an infant of one day upon the earth” (Job
14:4–5 LXX). Who reminds me? Some little mite who is a tiny
child now, in whom I see what I do not remember in myself?
(conf. 1.7.11)
If “I was conceived in iniquity and in sins my mother nourished me

in her womb” (Ps 50:7), I ask You, my God, I ask, Lord, where and
when Your servant was innocent? (conf. 1.7.12)
These are the first statements about what Augustine later termed ori-
ginal sin. With reference to a text from the biblical book of Job, it is first
confessed that even an infant of one day is not free from sin. This sin, so
we may infer from Augustine’s thinking during the time he authored
the Confessions, is inherited through the child’s generative descent
from Adam. The same is expressed in the second statement with refer-
ence to Ps 50:7.
The two quotations are indicative of the negative tone that per-
vades the beginning of the Confessions. If already an infant (a child
unable to speak, in-fans) is not without sin, how much more will this
apply to an older child! No wonder that Augustine, after his infantia,
describes his pueritia with even darker colors. He goes so far as to
summarize his boyhood period as, “So little a boy and so great a sinner
[tantillus puer et tantus peccator]” (conf. 1.12.19). Looking for the sins
he has in view, one finds them particularly described at the end of
Book 1. They consist of
countless lies with which I deceived the slave who took me to

school and my teachers and my parents, and all because of my
love for play [amor ludendi], my passion for frivolous spectacles
[studium spectandi nugatoria], and my restles urge to imitate
comic scenes [imitandi ludrica inquietudo]. (conf. 1.19.30)
Moreover, so Augustine recalls,
I also used to steal from the cellar of my parents and from their
table either out of gluttony [gula imperitante] or to have
something to give to other boys who, certainly, enjoyed our play
as much as I did, and who would sell me their playthings in return.
Even in this game I often lay in wait to dominate by fraudulent
victories, because I was myself dominated by a vain desire
[cupiditas] to win. (conf. 1.19.30)
94 Johannes van Oort
Commentators have often seen this last passage as an anticipation

of the famous pear theft.2 It has also been detected that Augustine’s
tripartite arrangement of sins in accordance with 1 Jn 2:16 (the concu-
piscence of the flesh; the concupiscence of the eyes; the pride of life,
which division of sins becomes most clear in his reflection in conf.
10.30.41) already forms the background of the description of his boy-
hood errors. The concupiscence of the flesh presents itself in his youth-
ful demands of gluttony, the concupiscence of the eyes in his passion for
frivolous spectacles, and the pride of life in his vain desire to win. In
actual fact, we may see the same tripartite pattern in the brief indica-
tions of his early sins in conf. 1.10.16: his love of games (amor ludendi)
reflects the concupiscence of the flesh; his curiosity (curiositas) with
regard to the public shows is caused by the concupiscence of the eyes;
his pride of winning (superbae uictoriae) is constituted by the pride of
this world.
Another element in Book 1 is also indicative of the whole work.
Already in conf. 1.18.28, one finds Augustine’s identification with the
younger son of Lk 15. The prodigal son went to live in a far country, and
“to live there in lustful passion is to live in darkness and to be far from
Your face.” “The lustful passion [affectus libidinosus]” is here also
mentioned as “the dark passion [affectus tenebrosus].” This affectus is
nothing but the sexual libido, which arose in humankind as a punish-
ment for Adam’s sin.3

early adolescence
If Augustine considers his baby- and boy-hood to be so filled with sin,
how much more does this apply to his adolescence! The reader of
Book 2 is introduced to this harsh truth by the very first sentence,
“Now I want to call to mind the foolish deeds I committed and the
carnal corruptions [carnales corruptiones] of my soul” (conf. 2.1.1).
What did these deeds of sin consist of? Augustine first indicates them
briefly as “various and shadowy love affairs” (conf. 2.1.1). They
2
E.g., L. C. Ferrari, “The Pear-Theft in Augustine’s ‘Confessions’,” Revue des Études
Augustiniennes 16 (1970), 233–242; cf. J. J. O’Donnell, Augustine: Confessions
(Oxford: Oxford University Press, 1992), vol. 2, 100.
3
See, e.g., civ. Dei 14.21, “It was only after their sin that such lust arose [post peccatum
quippe orta est libido].” That this libido is sexual lust is clearly evident from conf.
1.16.26 (Terentius’ words stimulating sexual lust) and from another remark in conf.
1.18.28, referring the lusts [libidines] described in the works of the grammarians.
comprise the passions of the sixteenth year of his life when, having
completed school in Madauros, he spent a year in idleness at home. By
then “the clouds from the mud of carnal concupiscence [concupiscentia
carnis]” obscured his heart (conf. 2.2.2), “the frenzy of lust [uesania
libidinis]” (conf. 2.2.4) and “the thornbushes of lust [uepres libidinum]”
arose above his head (conf. 2.3.6). All this becomes evident through
Monnica’s strict warning that he should not fall into fornication and,
above all, should not commit adultery with any man’s wife (conf. 2.3.7).
The adolescent Augustine, however, throws her admonitions to the
winds and, seeking to impress his comrades, even pretends [fingebam]
to have done things he had not done (conf. 2.3.7). In all of this, he now
considers himself to have wandered through the streets of Babylon,4
while everywhere there was a dark fog [caligo] that cut him off from the
brightness of God’s truth (conf. 2.3.8). From the beginning of the book,
the reader may know what this “dark fog” was: nothing other than “the
darkness of [sexual] lust [caligo libidinis]” (conf. 2.2.2).
The next part of Book 2 (paragraphs 9–18) deals with the famous
pear theft. Much ink has been spent on this story and its interpretation.
One of the insights gained from these many studies is that Augustine’s
lengthy reflection on his deed seems to be especially aimed at his
(former or actual) Manichaean readers.5 It remains curious, however,
that his adolescent life of sin finds its fullest expression in this episode,
although in his reflection Augustine repeatedly stresses that alone he
would never have committed the crime (conf. 2.8.16–9.17). Sensual
pleasure [uoluptas] and desire [cupiditas] stand in the background as
causes for his evil doing (conf. 2.8.16). One may read the story as a
metaphor for sexual sin.

later adolescence
The following books until Book 7 deal with the later years of August-
ine’s adolescence. When he came to study at Carthage, a “cauldron of
scandalous loves [sartago flagitiosorum amorum]” hissed all around
him (conf. 3.1.1). What does Augustine mean with “scandalous loves”?
He described it as being “sweet to love and to be loved, the more so if
4
On the metaphor in its context, see J. van Oort, Jerusalem and Babylon: A Study of
Augustine’s City of God and the Sources of his Doctrine of the Two Cities (Leiden:
Brill, 1991 [repr. 2013]), 119.
5
E.g., Ferrari, “The Pear-Theft in Augustine’s ‘Confessions’,” 233–242.
I could also enjoy the body of the beloved,” and he adds, “I therefore
polluted the vein of friendship [uena amicitae] with the dirts of concu-
piscence [sordes concupiscentiae], and I clouded its purity by the hell of
lust [tartarus libidinis]” (conf. 3.1.1).
Augustine is dealing here with concupiscence and lust in the con-
text of his friendship relations; that is, friendships with male adoles-
cents. The aforementioned quotations may best be read as indications of
homoerotic relationships, and the same probably goes for his remark
that God “besprinkled that sweetness with much vinegar” and that he
was “flogged with the glowing iron rods of jealousy, suspicion, fear,
anger, and quarrels” (conf. 3.1.1). Latent or actual homoerotic feelings
may also be suspected behind Augustine’s remark that he even dared to
pursue his desires [concupiscere]6 in the church during the service and
that he was “struck with severe punishments” (conf. 3.3.5). But August-
ine leaves no misunderstandings about his current judgment:
Therefore shameful acts [flagitia] which are contrary to nature, such

as the acts of the Sodomites, are everywhere and always to be
detested and punished . . . The fellowship [societas] which should
exist between God and us is violated when the nature of which
He is the author is polluted by the perversity of lust [libido].
(conf. 3.8.15)
The fact that Augustine in all these instances in Book 3 has homoeroti-
cism in view, seems to be corroborated by his account in Book 4 of how
he once loved a “very dear” Thagastian friend in a friendship “sweet to
me beyond all the [other] sweetnesses of life that I had experienced”
(conf. 4.4.7). He compares it to the friendship between Orestes and
Pylades (conf. 4.6.11), which is often taken as the archetype of the
homoerotic pair.
But all these likely homoerotic affairs were only transient. Although
Augustine recalls, at the beginning of Book 4, that – because of the
liberal arts – he was concerned with “the follies of the stages and the
intemperance of lusts [intemperantia libidinum],” he also tells that in
those years he lived with one woman (una), whom he had tracked down
by his restles passion [uagus ardor]. This unnamed Una “was the only
one [una] and I was faithful to her” (conf. 4.2.2).
6
Curiously, Chadwick translates concupiscere in conf. 3.3.5 with “lust after a girl,” but
the latter is simply made up (H. Chadwick, Saint Augustine, Confessions [Oxford:
Oxford University Press, 1991], 37).
In Book 5, we again come across a short remark about original sin

[peccatum originale] “by which we all die in Adam” (conf. 5.9.16,
quoting 1 Cor 15:22). Book 6 tells that Augustine, by then the official
state rhetorician in Milan, feels himself “dragging along, under the
goads of the desires [sub stimulis cupiditatum]” (conf. 6.6.9). The same
book also contains a brief sketch of the life of Alypius – his integrity is
stressed, but so also his former lust [uoluptas] for the circus (conf. 6.7.12)
and the pleasures (uoluptates) of the gladiatorial games (conf. 6.8.13). As
regards Augustine himself, he sees his former years as well as his
present life in Milan full of “vain desires [uanae cupiditates]” (conf.
6.11.18). Later in Book 6, he describes himself as “bound by the disease
of the flesh [morbus carnis] and its death bringing sweetness [mortifera
suauitas]” (conf. 6.12.21). From the context we may be sure that this
fleshly disease, also described as “the glue of that pleasure [uiscum illius
uoluptatis]” (conf. 6.12.22), is nothing else than his addiction to sex.
Unlike Alypius, he is tortured by the habit of satisfying his insatiable
concupiscence [insatiabilis concupiscentia] (conf. 6.12.22). After he has
dismissed his Una, and because his new fiancée is not marriageable, he
takes an interim concubine because he is “a slave of lust [libidinis
seruus]” (conf. 6.15.25). In retrospect he sees the time of his transition
from adolescence to early manhood as the time when he was absorbed
in an abyss of carnal lusts [uoluptatum carnalium gurges] while living in
perpetual bodily prurience [in perpetua corporis uoluptate] and an over-
flow of carnal lusts [affluentia carnalium uoluptatum] (conf. 6.16.26).
sin and concupiscence in augustine’s early

manhood and the time of his conversion
in milan
In Book 7, Augustine begins the narration of his early manhood [iuuen-
tus]. His first words on this period are by no means flattering, “By now,
my evil and wicked adolescence was deceased and I was entering the
period of early manhood. But as I advanced in years, the more shameful
I became in vanity” (conf. 7.1.1). His most important intellectual prob-
lem is the question of how to think about God and, related to this
difficulty, the immense issue of the origin of evil. According to August-
ine, the cause of sin is human’s free choice of the will (conf. 7.3.5). At
this time, in the thirty-first year of his life, he experiences that he is
drawn toward God because of God’s beauty, but dragged away from God
by his own weight. “And this weight was my carnal habit [et pondus
hoc consuetudo carnalis]” (conf. 7.17.23). In other words, it was his
sexual habit that kept him away from God. From his reading of the
apostle Paul, he learns about “the law of sins, which is in his members”
and also that only Christ “will free him from this body of death (Rm
7:23–5)” (conf. 7.21.27).
Book 8 deals with the most memorable period of Augustine’s life,
the time of his conversion in Milan. By then, he is in his thirty-second
year. “Still in tight bondage to a woman,” he feels himself constrained
to the conjugal life (conf. 8.1.2). He is very negative about sexual lust.
In his opinion, the perverted will causes the libido; when this libido
is served, it becomes a habit; and when this habit is not resisted, it
becomes a necessity (conf. 8.5.10). From his own experience he now
understands Paul’s words that the flesh desires against the spirit and the
spirit against the flesh (Gal 5:17; conf. 8.5.11), and that there is a law of
sin in his members (Rm 7:23; conf. 8.5.12). The effect of the famous
story told by his African compatriot Ponticianus is introduced as
follows: “I will now tell how You delivered me from the chain of my
desire for copulation [uinculum . . . desiderii concubitus], by which
I was tightly bound, and from the slavery of worldly affairs” (conf.
8.6.13). Once – in all likelihood, when he was a Manichaean auditor,
impressed by the Manichaean Elect’s sexual abstinence – he had prayed:
“Grant me chastity and continence [castitas et continentia], but not
yet,” for he was afraid that God would hear his prayer quickly and that
too rapidly he might be healed from his disease of sexual lust (morbus
concupiscentiae) (conf. 8.7.17). Now he is almost torn apart by the inner
struggle between his two wills. The bad will is not caused by an evil
spirit (as the Manichaeans opine), but is the punishment caused by
Adam’s sin (conf. 8.10.22). To Augustine, sexual abstinence [continen-
tia] is the great ideal to be pursued (e.g., conf. 8.11.27). The essential
result of his conversion is described at the end of Book 8 as follows: “For
You so converted me to You that I sought neither a wife, nor any hope of
this world” (conf. 8.12.30).
After his conversion, Augustine and a number of his fellows prepared
themselves for baptism. First he had to withdraw from his worldly duties,
the former pursuit of which he describes in general terms as scratching
the itch of lust [scabies libidinum] (conf. 9.1.1). He no longer has the
desire [cupiditas] to teach (conf. 9.2.4). One of those preparing himself for
baptism along with Augustine is Adeodatus, his son according to the
flesh, begotten of his sin [peccatum], “for I contributed nothing to that
boy other than sin [delictum]” (conf. 9.6.14). Another hint at original sin
may be found at the end of Book 9 in the statement that every soul dies in
Adam (cf. 1 Cor 15:22; conf. 9.13.34). Earlier, in the famous Ostia
conversation with his mother, both had reached the conclusion that the
delight of the bodily senses [carnalium sensuum delectatio] could in no
way be compared to eternal life (conf. 9.10.24).
sin and concupiscence in augustine

as a bishop
A new phase in Augustine’s speaking of concupiscence and sin is
reached in Book 10. Here Bishop Augustine discusses his present state
when composing the Confessions. The discourse appears to be unique,
for where else in earlier Christian times and even throughout antiquity
does one find a person who searches his inner self in such depth and
detail? First comes Augustine’s famed passages on memory (conf.
10.6.8–27.38). After his penetrating analyses of this part of the inner
self, he elaborates on other aspects of the human interior that – like
memory – are connected with the human senses (conf. 10.30.41–34.53).
In his first and lengthy exposition on sinful concupiscence, August-
ine proceeds from 1 Jn 2:16 (conf. 10.30.41). According to this biblical
text, there is “the concupiscence of the flesh [concupiscentia carnis],”
“the concupiscence of the eyes [concupiscentia oculorum],” and “the
worldly ambition [ambitio saeculi].” Although the second and third
lusts (the latter mainly meaning “worldly arrogance”) will receive
extensive treatment, Augustine’s first and most detailed attention goes
to the problem of carnal lust. Immediately after his opening quote of
1 Jn 2:16, he remarks:
You commanded me to abstain from copulation7 and, in regard to

marriage itself, You instructed a better way of life than You have
allowed (cf. 1 Cor 7:38). And because You gave it, it was done, even
before I became a dispenser of Your sacrament. But in my memory
of which I have spoken at length, there still live images of such
things which were fixed there by my habit [consuetudo]. They rush
into my thoughts, though strengthless, when I am awake; but in
sleep they do not only arouse pleasure [delectatio], but even obtain
consent, to something closely akin to the act they represent. The
illusion of the image within my soul has such a force upon my flesh
that these unreal visions influence me, when sleeping, unto that
which the real visions are not able when waking. Am I not myself at
that time, Lord my God? (conf. 10.30.41)
7
Concubitus, in this context, means “extra-marital intercourse.”
In fairly explicit terms, Bishop Augustine speaks here about his sexual
dreams. In the next chapter he even more openly tells that these dreams
may lead to nocturnal emissions (“up to the flow of the flesh [usque ad
carnis fluxum]”). In modern parlance, these “flows” may be labeled
with the informal term “wet dreams.” According to Augustine, they
are caused by the lascivious motions of his sleep [lasciuos motus . . . mei
soporis], which in turn he sees provoked by the glue of lust (concupis-
centiae uiscum) (conf. 10.30.42).
There are also other forms of sinful concupiscence. Augustine is
dealing with the temptations of the flesh in accordance with the clas-
sical five senses and, thus, after his discussion of the sense of touch (i.e.,
sexual pleasure), he continues with expositions of the other senses. First
he reviews the lust [uoluptas] of eating and drinking (conf. 10.31.43).
Although food and drink are necessary as “medicines,” the snare of
concupiscence [laqueus concupiscentiae] lies in wait (conf. 10.31.44).
The transition from hunger to satiety is itself a pleasure (uoluptas).
While the upkeeping of one’s health is the reason for eating and drink-
ing, a dangerous pleasantness [periculosa iucunditas] joins itself to the
process and tries to take first place. In this context, Augustine warns
against the deceitful pleasure-seeking desire [uoluptaria cupiditatis fal-
lacia] (conf. 10.31.44). Texts on concupiscentia and uoluptas from Jesus
Sirach (18:30; 23:6) are quoted to support his opinion (conf. 10.31.45).
Most likely in polemics with his former Manichaean fellow believers,
he remarks that it is not the uncleanness of food he fears, but that of
uncontroled desire [inmunditia cupiditatis] (conf. 10.31.46). Although
he has been able to completely cut away sexual intercourse [concubi-
tus], his daily struggle against uncontroled desire [concupiscentia] in
eating and drinking has remained (conf. 10.31.47).
Augustine discusses the allurement of odors only briefly (conf.
10.32.48, “With the allurement of odours I am not much concerned.
When absent, I do not look for them; when present, I do not reject them.
I am prepared to do without them all the time”) before he comes to the
delights of the ears [uoluptates aurium, conf. 10.33.49]. May we con-
clude, on the basis of his scant self analysis regarding the sense of smell –
that is, only one full Latin sentence in the leading editions – that
Augustine’s olfactory organ was less developed?8 In contrast to this,
8
After his famous outburst Sero te amaui [“Late have I loved You”] (conf. 10.27.38),
Augustine also makes mention of God’s fragrance, but the passage seems to be
strongly influenced by Manichaean descriptions of God (cf. J. van Oort, Augustinus’
Confessiones: Gnostische en christelijke spiritualiteit in een diepzinnig document
he seems to have had an exceptional feeling for sounds and music. The
remark that opens his two fairly long paragraphs on the sense of hearing
may refer to his adolescent years as a Manichaean – “the pleasures of
the ears had a more tenacious hold on me and held me under their spell”
(conf. 10.33.49). Once he sang Manichaean songs and had difficulty with
their metrical art (cf. conf. 3.7.14, “And I sang songs [et cantabam
carmina]”); this past period of his life in which the alluring Psalms
and hymns of the Manichaeans were so important, still seems to affect
his appreciation of music. A great danger to Augustine remains to be
carried away by the sweetness of the tones without fully observing
the holy words; this is “a delight of the flesh [delectatio carnis]”
(conf. 10.33.49). After some consideration he is prepared to allow
melodic singing in the church; “yet when it happens to me that the
singing moves me more than the subject of the song, I confess myself to
commit a sin deserving punishment [poenaliter me peccare confiteor]”
(conf. 10.33.50).
Concupiscential sin is also considered to be present in “the delight
[uoluptas] of the eyes of my flesh” (conf. 10.34.51). The sensual pleasure
of the sense of sight is discussed by Augustine as the last temptation of
the lust of the flesh [concupiscentia carnis]. He prays that “beautiful
and varied forms, glowing and pleasant colors” may not hold upon his
soul – God is his good, not these (conf. 10.34.51). Corporeal light (vener-
ated by the Manichaeans) is seen in contrast with noncorporeal light;
typically, the blind Tobit and a number of Old Testament patriarchs are
mentioned as those who saw it (conf. 10.34.52). It is difficult not to
discern anti-Manichaean polemic in the choice of only Old Testament
examples (and the striking absence of any New Testament text as
accepted by his former coreligionists). On account of beauty of form, it
is God the creator who must be praised; He is the highest Beauty from
whom the artists and admirers of beauty draw their power to appreciate
it. This (Neo)Platonic way of understanding God and Beauty is accom-
panied by the typically Augustinian warning: be mindful of “the (Chris-
tian) mode of use [utendi modus]” (conf. 10.34.53).9
In addition to the concupiscence of the flesh [concupiscentia car-
nis], “which inheres in the delight [delectatio] given by the pleasures
[Turnhout: Brepols, 2002], 21–24 and 58–60). Other passages in which Augustine
speaks of fragrance and smell are mostly inspired by biblical texts, although in conf.
10.8.13 he notes that he can distinguish between the smell of lilies and the smell of
violets (cf. conf. 10.9.16).
9
For earlier passages based upon the underlying distinction between uti and frui, see
conf. 1.20.31; 4.16.30; and 8.10.24.
[uoluptates] of all the senses,” there exists in the soul – through the
medium of the same bodily senses – a concupiscence that does not take
delight in carnal pleasure, but in perceptions acquired through the flesh.
This is, according to 1 Jn 2:16, the concupiscence of the eyes [concupis-
centia oculorum]. Augustine devotes a long discussion to this form of
concupiscence that he sees exemplified in the curiositas (conf.
10.35.54–57). Essential to human curiosity is “a lust [uoluptas] for
experimenting and knowing,” which however often becomes “a morbid
craving [morbus cupiditatis; litt. “a malady of desire”]” (conf. 10.35.55).
As such it is a grave sin. But falling into sin also threatens “through
many most minute and contemptible things” that arouse our curiosity –
“how often we slip, who can count?” (conf. 10.35.57).
Finally there is, as the third kind of temptation, the worldly ambi-
tion [ambitio saeculi]. Part of it is the lust [libido] for self-justification,
the first sinful concupiscence from which Augustine confesses he has
been cured (conf. 10.36.58).
In the remaining three books, Augustine does not further thema-
tize his concepts of concupiscential sin. An echo of his expositions
based on 1 Jn 2:16 can be found near the end of the Confessions. In
conf. 13.21.30, it sounds one last time, “but haughtiness of pride
[fastus elationis], the pleasure of lust [delectatio libidinis], and the
poison of curiosity [uenenum curiositatis] are the passions [motus] of
a dead soul.”
conclusions and further remarks

Based on our analytical reading of the Confessions, I’d like to make the
following observations:
First, in the descriptions of both his past and present state (conf.
1–9; conf. 10), Augustine continuously stresses his sinfulness.
Although in regard to his early years as an adolescent he some-
times exaggerates his sins – in conf. 2.3.7, he tells that he
invented stories of sexual prowess to impress his playmates;
another case is the broad drawn-out story of the pear theft in
conf. 2.4.9–10.18 – Augustine without a doubt displays a pro-
found conviction of sin throughout the whole work of his
Confessiones. This conviction is based, on the one hand, on his
(by the time only slightly systematized) concept of original sin,
and on his view of concupiscence on the other. Original sin –
meaning in all evident instances in the Confessions (1.7.11–12;
5.9.16; 9.13.34; cf. delictum in 9.6.14), the sin in which Adam’s

progeny is involved – may be viewed as the starting point and
lasting basis of Augustine’s sinful state; “concupiscence” is thus
the actual state in which Augustine lived his past life and in
which he still existed.
Second, in the vocabulary of the Confessions, “concupiscence” is
indicated by a whole plethora of words. Among these the noun
concupiscentia occurs sixteen times, supplemented by the verb
concupiscere in three cases. The concupiscentiae of which is
spoken of in 1 Jn 2:16 form an important reference point for
Augustine to define concupiscentia (e.g., conf. 10.30.41). Also,
concupiscentia carnis is rather generally described as “the lust
of the flesh which inheres in the delight given by the pleasures of
all the senses [concupiscentiam carnis, quae inest in delecta-
tione omnium sensuum et uoluptatum]” (conf. 10.35.54). How-
ever, in most references concupiscentia has an outspoken sexual
meaning or, at least, a strong sexual connotation. This begins
with Augustine’s depiction of his early adolescence in which
“the clouds from the mud of carnal concupiscence [concupiscen-
tia carnis]” obscured his heart (conf. 2.2.3). He also “befouled the
spring of friendship with the filth of concupiscence [sordes con-
cupiscentiae]” (conf. 3.1.1) and he even pursued his sexual
desires (concupiscit) within the walls of the Church (conf.
3.3.5). Books 6 and 8 are on his later adolescence, but concupis-
centia has an outspoken sexual meaning also in the narrative of
those years – Augustine describes himself as fully addicted to
sexual intercourse (“my habit of satisfying an insatiable sexual
desire [consuetudo satiandae insatiabilis concupiscentiae]”
[conf. 6.12.22]). His famous prayer, “Grant me chastity and con-
tinence, but not yet [da mihi castitatem et continentiam sed
noli modo]” is spoken within the context of his fear that God
would “too rapidly heal me from the disease of concupiscence
[morbus concupiscentiae]” (conf. 8.7.17). From the contexts of
their quotations, one also gets the impression that, for August-
ine, well-known Pauline texts such as Gal 5:17 (“the flesh
lusts against the spirit [caro concupiscit aduersus spiritum]”)
(conf. 10.13.33; cf. 8.5.11) and Rm 13:14 (“But put on the Lord
Jesus Christ and make no provision for the flesh in its lusts
[sed induite Iesum Christum et carnis prouidentiam ne feceritis
in concupiscentiis]”) (conf. 8.12.29) have an outspoken sexual
ring. Up to and including the narrative of conf. 10.30.42,
concupiscentia with the meaning of “burning desire” always

denotes sexual desire.10
Third, the observations made in regard of the new Christian word
concupiscentia (mainly translating the Greek noun epithymia)
turn out to be even more distinctly sexual in the case of the
classical word libido. This noun appears some twenty-five times
in Augustine’s Confessions and nearly always denotes a strong
sexual concupiscence or lust.11 I already indicated the evident
instances in the subsequent books of the Confessions; here I’d
like to emphasize the fact that, according to Augustine, he was for
many years a slave of his libido [libidinis seruus] (conf. 6.15.25).
He considered this sinful libido (caused by his perverted will)
leading to a habit [consuetudo12], and this habit becoming a
necessity [necessitas] (conf. 8.5.10, “The perverted will causes
the libido; when this libido is served, it becomes a habit; and
when this habit is not resisted, it becomes a necessity [Quippe ex
uoluntate perversa facta est libido, et dum seruitur libidini, facta
est consuetudo, et dum consuetudini non resistitur, facta est
necessitas]”). He even describes his addiction to sex as a sinful
disease [morbus animae meae] (conf. 6.15.25).13
Fourth, contrary to what might be expected from modern word
usage, uoluptas (the word occurs over forty times in the Confes-
sions) seldom denotes sexual concupiscence. The first evident
case in point is in conf. 4.7.12, where Augustine speaks of his –
also homoerotic? – “pleasure(s) of bed and couch [uoluptas cubilis
et lecti].” The second one is in the so-called uita Alypii in Book 6:
Alypius wondered why Augustine was “stuck so fast in the glue of
10
The only exception is in conf. 3.4.7, where Augustine relates his emotion after
having read Cicero’s Hortensius, “With an incredible desire of the heart I began to
long for immortal wisdom [et immortalitatem sapientiae concupiscebam aestu
cordis incredibili].”
11
Most notable exceptions are: “harmful desire [libido nocendi]” (conf. 3.9.17) and
“desire of (self )-justification [libido uindicandi]” (conf. 10.36.58). One is reminded of
the well-known concept of libido dominandi or “lust of power” in De civitate Dei
(e.g., 1 praef.; 1.30; 3.14).
12
Cf. conf. 6.12.22, “To a large extent what held me captive and tortured me was the
habit of satisfying with vehement intensity an isatiable sexual desire [magna autem
ex parte atque vehementer consuetudo satiandae insatiabilis concupiscentiae me
captum excruciabat]” (Chadwick, Saint Augustine, Confessions).
13
Cf. conf. 6.12.21, “By the fastening of the flesh’s disease [et deligatus morbo carnis]”;
conf. 8.7.17, “by a disease of desiring [a morbo concupiscentiae]”; cf. also “the
weaknesses of my soul [omnes languores (Ps 102:3) animae meae]” in the context
of conf. 10.30.42.
that pleasure [ita haerere uisco illius uoluptatis]” (conf. 6.16.22) –

uoluptas here being his morbid tendency to sex mentioned in the
preceding paragraph. This disease is also meant by the subsequent
phrase “overpowered by the lust of that pleasure [uictus libidinis
talis uoluptatis]” (conf. 6.16.22). Apart from these evident cases,
one may wonder whether and to what extent the sinful uolup-
tates carnales, or carnis, or corporis spoken of at several occasions
(conf. 4.15.25; 6.16.26 [2x]; 8.7.17; and 11.2.4) should be under-
stood in a sexual sense.
Fifth, concupiscential sin in the Confessions is also indicated by a
few other words. Cupiditas occurs over thirty times, nearly
exclusively in a negative sense, and at least in two cases it has
an evidently sexual meaning (conf. 2.2.2, “through the abysses of
lust [per abrupta cupiditatum]”; conf. 4.16.30, referring to the
Prodigal Son of Lk 15, “in order to waste it [my strength, for-
titudo, cf. Ps 58:10] in the quest for meretricious lusts [ut eam
dissiparem in meretrices cupiditates]”). Fornicatio is always
used in a very negative sense, and carries an explicitly sexual
meaning in conf. 2.2.2 (“I boiled up by my fornications [ebullie-
bam per fornicationes meas]”) and conf. 2.3.7 (“that I should not
fall into fornication, and above all that I should not commit
adultery with someone else’s wife [ne fornicarer, maximeque
ne adulterarem cuiusquam uxorem]”). In other places (conf.
1.13.21; 2.6.14; 4.2.3; and 5.12.22) it is used – as so often in
Augustine’s œuvre14 – in the biblically inspired sense of “adul-
tery.” Some other words denoting concupiscential sin include
ignis (very likely with a sexual meaning in conf. 3.2.2 [“of my
fire” (i.e., “of my passion”) [ignis mei]] and ardor – clearly sexual
in conf. 4.2.2 [“whom my wandering concupiscence, void of
prudence, had tracked down (sed quam [i.e., Una] indagauerat
uagus ardor inops prudentiae)”]).
Although many modern studies of the multilayered concept of

“concupiscence” in Augustine’s oeuvre acknowledge its sexual com-
ponent,15 a close reading of the Confessions points to the central place it
14
J. van Oort, “Fornicatio,” in Augustinus-Lexikon, ed. C. Mayer (Basel: Schwabe,
1986–), vol. 3, 52–55, at 52–53.
15
E.g., G. Bonner, “Concupiscentia,” in Augustinus-Lexikon, vol. 1, 1113–1122
(although he sees its sexual meaning as special for Augustine’s later anti-Pelagian
writings); G. Bonner, “Cupiditas,” in Augustinus-Lexikon, vol. 2, 166–172;
N. Cipriani, “Libido,” in Augustinus-Lexikon, vol. 3, 981–985.
assumed already in this work. Much in the story of its protagonist

concerns sex and sin. This feature entitles us again to be fully aware
of one of the essential meanings of confessio to which the title Con-
fessiones refers; that is, the confession of sexual sins. Apparently, the
cantus firmus of Augustine’s confessio laudis is best heard against this
background.
Further Reading
Beatrice, P. F. The Transmission of Sin: Augustine and the Pre-Augustinian
Sources, trans. A. Kamesar. New York: Oxford University Press, 2013.
Bonner, G. “Concupiscentia.” In Augustinus-Lexikon, ed. C. Mayer (Basel:
Schwabe, 1986–), vol. 1, 1113–1122.
Cipriani, N. “Libido.” In Augustinus-Lexikon, ed. C. Mayer (Basel: Schwabe,
1986–), vol. 3, 981–985.
Couenhoven, J. “St. Augustine’s Doctrine of Original Sin,” Augustinian Studies
36 (2005) 359–396.
Nisula, T. Augustine and the Functions of Concupiscence. Supplement to Vig-
iliae Christianae 116. Leiden: Brill, 2012.
O’Donnell, J. J. Augustine: Confessions. Oxford: Clarendon, 1992 (reprint 2012),
three vols.
Van Oort, J. “Augustine and Mani on Concupiscentia Sexualis.” In Augustini-
ana Traiectina. Communications présentées au Colloque International
d’Utrecht, 13–14 novembre 1986, eds. J. den Boeft and J. van Oort. Paris:
Études Augustiniennes 1987, 137–152.
“Augustine on Sexual Concupiscence and Original Sin.” Studia Patristica 22
(1989), 382–386.
“Was Julian Right? A Re-Evaluation of Augustine’s and Mani’s Doctrines of
Sexual Concupiscence and the Transmission of Sin.” Journal of Early Chris-
tian History 6 (2016), 111–125.
“Sin and Concupiscence in Augustine’s Confessions: An Analytical Overview
of the Relevant Texts and Some Conclusions.” Augustiniana 68 (2018),
193–207.

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6 Sin and Concupiscence

johannes van oort

sin and concupiscence in augustine’s

Who reminds me of the sin of my infancy? For “none is pure from

If “I was conceived in iniquity and in sins my mother nourished me

countless lies with which I deceived the slave who took me to

Moreover, so Augustine recalls,

Commentators have often seen this last passage as an anticipation

sin and concupiscence in augustine’s

sin and concupiscence in augustine’s

Therefore shameful acts [ﬂagitia] which are contrary to nature, such

In Book 5, we again come across a short remark about original sin

sin and concupiscence in augustine’s early

sin and concupiscence in augustine

You commanded me to abstain from copulation7 and, in regard to

conclusions and further remarks

5.9.16; 9.13.34; cf. delictum in 9.6.14), the sin in which Adam’s

concupiscentia with the meaning of “burning desire” always

that pleasure [ita haerere uisco illius uoluptatis]” (conf. 6.16.22) –

Although many modern studies of the multilayered concept of

assumed already in this work. Much in the story of its protagonist

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