Skip to main content. Log In Sign Up. Gustav Friedrich Wiggers, which have not been forgotten. Up to date, it remains one of the most thorough works on this topic. Furthermore, I am indebted to Prof. Through his collection of academic papers, published on academia.
I would also like to thank Prof. Naoki Kamimura and Prof. Makiko Sato for their kind email correspondence. The concupiscent professor
Last, but certainly not least, I am indebted to Dr. Bob Welch, for his academic mentorship and unceasing kindness towards me, which have certainly helped me in preparing this dissertation.
There is no basis for these new teachings within the pre-Augustinian orthodox tradition but they seem to at least have some connection with older Gnostic, Manichaean,… concepts. All this will be shown in this dissertation.
The methodology was to, first of all, divide the work into three sections, after which I have come to a final conclusion. After having examined such early Christian sources, I looked into the possibility of his ideas The concupiscent professor been loaned from extra-patristic sources such as Gnostic, Manichaean, Platonist,… writings. All the knowledge I have gained allowed us a proper conclusion for this dissertation, which is hoped to enlighten the reader even further and give him proper barriers, as to what it is specifically that this work has achieved.
Concupiscence can also be described as sexual desire or lust. We will discuss this within this dissertation. My methodology will only be a church-historical academic research.
Concerning this dissertation, I will not examine post-Augustinian views of the Church, as such a strategy would only distract from what I am discussing. I will only discuss those items within ancient writings that are connected to the doctrinal matters of concupiscence, massa damnata and the concept of limbo.
What was typical for the days of the early Church was that many honourable and The concupiscent professor respected church fathers had the tendency of incorporating culturally accepted philosophical concepts into their ways of looking at the Bible.
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We always indicate that these sources are post-Augustinian and they do not influence this thesis. Document Y influenced person Z who influenced Augustine.
An example of this delimitation can be found in footnote 66 on Encratites.
Clarification added between square brackets. In this regard it was not a secret that Platonism The concupiscent professor already a common influence in the early church. As Porphyry, a critic of the early church and of the Bible, wrote about the Christians of his day: Before Augustine met bishop Ambrose, he expressed his desire to meet him. From the way Augustine looked up to Ambrose, we can deduce that he gained much influence from him, particularly in regards to his Neo-Platonic and Christian concepts.
Peter Brown, Augustine of Hippo: University of California Press, Augustine On Blessed Life 1. This conjecture, that Augustine received a high view of Neo-Platonism from Ambrose, will be especially useful later on in this dissertation. For this dissertation, it should also The concupiscent professor pointed out that Augustine and Ambrose had different views in regards to sexual intercourse and marriage.
Ambrose was against sex, The concupiscent professor within marriage. While Augustine was not opposed to sexual intercourse, if it was for the sake of bringing forth children. Augustine Marriage and Concupiscence 2, 26, Another remark that should be made here, in our effort to honestly represent Augustine, is that it is clear that, after many years, Augustine became less fond of certain Neo-Platonic concepts for interpreting the Scriptures.
This tendency is visible when one compares his Retractions to his earlier works. A useful secondary quote on this matter comes from Peter Brown: He was, The concupiscent professor, an enthusiastic convert to 'Philosophy'; but this 'Philosophy' had already ceased to be an entirely independent Platonism.
For a similar line of thought, read: Patristic Institute Augustinianum, Therefore, it would come as no surprise to us, if it is in fact the case that Augustine was also directly or indirectly The concupiscent professor by Platonism or The concupiscent professor other form of Gnostic doctrine when arriving at his theological conclusions in regard to his personal views on concupiscence, the sinful state of humanity as a race and the strict black and white thinking of the destiny of infants; unbaptized infants will go into eternal perdition while those who have the grace of baptism conferred to them, are to go into eternal bliss.
I added the text which is in between the brackets, to explain the context to the reader. Williams and Norgate, One of his lectures on this matter can be read here: For the idea that concupiscence is not sinful in and of itself, see also Brown, Augustine, The term peccata originalia original sin was invented by Augustine.
Robin Lane Fox, Augustine: Conversions and Confessions London: Penguin Books, This does not mean, however, that the concept originated with him. Essays in Honour of Gerald Bonner, eds.
Robert Dodaro and George Lawless London: Routledge, This view was not the most extreme view going around at that time, according to Brown who stated that, when taking the A. This even more radical ascetic ideal is that Jerome was against any form of sexual intercourse, even if it is for the sole purpose of begetting children.
With this way of thinking i. A Historical Survey Manchester: Manchester University Press, Fordham University Press, John Calvin Revisited Leiden: Brill, That this concupiscence was passed down from The concupiscent professor genitals, can be found in Augustine Sermon This is also the interpretation of Peter Brown.
It is present in the little ones at birth. Furthermore, according to Augustine, because of this stain of original sin, these infants belong to the whole mass of humanity massa damnatawhich was under condemnation and on its way to the lake of fire.
The logical conclusion of this theory was that deceased, unbaptized babies were damned to the lake of fire. Answer to the Pelagians 1.