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Augustine of Hippo, On Marriage And Concupiscence
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on augustin’s forwarding to him what he calls his first book “on marriage and concupiscence.”
On Marriage and Concupiscence,
Chapter 1.—Concerning the Argument of This Treatise.
Chapter 2. [II.]—Why This Treatise Was Addressed to Valerius.
Chapter 3 [III.]—Conjugal Chastity the Gift of God.
Chapter 8 [VII.]—The Evil of Lust Does Not Take Away the Good of Marriage.
Chapter 15.—The Teaching of the Apostle on This Subject.
Chapter 18 [XVI.]—Continence Better Than Marriage But Marriage Better Than Fornication.
Chapter 19 [XVII.]—Blessing of Matrimony.
Chapter 20 [XVIII]—Why Children of Wrath are Born of Holy Matrimony.
Chapter 24.—Lust and Shame Come from Sin The Law of Sin The Shamelessness of the Cynics.
Chapter 30 [XXVII.]—The Evil Desires of Concupiscence We Ought to Wish that They May Not Be.
Chapter 31 [XXVIII.]—Who is the Man that Can Say, “It is No More I that Do It”?
Chapter 32.—When Good Will Be Perfectly Done.
Chapter 33 [XXX.]—True Freedom Comes with Willing Delight in God’s Law.
Chapter 34.—How Concupiscence Made a Captive of the Apostle What the Law of Sin Was to the Apostle.
Chapter 35 [XXXI.]—The Flesh, Carnal Affection.
Chapter 36.—Even Now While We Still Have Concupiscence We May Be Safe in Christ.
Chapter 1 [I.]—Introductory Statement.
Chapter 3.—The Same Continued.
Chapter 4.—The Same Continued.
Chapter 5.—The Same Continued.
Chapter 6.—The Same Continued.
Chapter 8.—Augustin Refutes the Passage Adduced Above.
Chapter 10 [IV.]—In What Manner the Adversary’s Cavils Must Be Refuted.
Chapter 11.—The Devil the Author, Not of Nature, But Only of Sin.
Chapter 12.—Eve’s Name Means Life, and is a Great Sacrament of the Church.
Chapter 13.—The Pelagian Argument to Show that the Devil Has No Rights in the Fruits of Marriage.
Chapter 14 [V.]—Concupiscence Alone, in Marriage, is Not of God.
Chapter 16 [VI.]—It is Not of Us, But Our Sins, that the Devil is the Author.
Chapter 18.—The Same Continued.
Chapter 19 [VIII.]—The Pelagians Misunderstand “Seed” In Scripture.
Chapter 20.—Original Sin is Derived from the Faulty Condition of Human Seed.
Chapter 21 [IX.]—It is the Good God That Gives Fruitfulness, and the Devil That Corrupts the Fruit.
Chapter 22.—Shall We Be Ashamed of What We Do, or of What God Does?
Chapter 24 [XI.]—What Covenant of God the New-Born Babe Breaks. What Was the Value of Circumcision.
Chapter 25 [XII.]—Augustin Not the Deviser of Original Sin.
Chapter 26 [XIII.]—The Child in No Sense Formed by Concupiscence.
Chapter 28 [XIV.]—Augustin’s Answer to This Argument. Its Dealing with Scripture.
Chapter 29.—The Same Continued. Augustin Also Asserts that God Forms Man at Birth.
Chapter 30 [XV.]—The Case of Abimelech and His House Examined.
Chapter 31 [XVI.]—Why God Proceeds to Create Human Beings, Who He Knows Will Be Born in Sin.
Chapter 32 [XVII.]—God Not the Author of the Evil in Those Whom He Creates.
Chapter 33 [XVIII.]—Though God Makes Us, We Perish Unless He Re-makes Us in Christ.
Chapter 36 [XXI.]—God Made Nature Good: the Saviour Restores It When Corrupted.
Chapter 39 [XXIV.]—Man Born of Whatever Parentage is Sinful and Capable of Redemption.
Chapter 40 [XXV.]—Augustin Declines the Dilemma Offered Him.
Chapter 43.—The Good Tree in the Gospel that Cannot Bring Forth Evil Fruit, Does Not Mean Marriage.
Chapter 45.—Answer to This Argument: The Apostle Says We All Sinned in One.
Chapter 47.—The Scriptures Repeatedly Teach Us that All Sin in One.
Chapter 48.—Original Sin Arose from Adam’s Depraved Will. Whence the Corrupt Will Sprang.
Chapter 49 [XXIX.]—In Infants Nature is of God, and the Corruption of Nature of the Devil.
Chapter 52 [XXX.]—Sin Was the Origin of All Shameful Concupiscence.
Chapter 53 [XXXI.]—Concupiscence Need Not Have Been Necessary for Fruitfulness.
Chapter 54 [XXXII.]—How Marriage is Now Different Since the Existence of Sin.
Chapter 55 [XXXIII.]—Lust is a Disease The Word “Passion” In the Ecclesiastical Sense.
Chapter 57 [XXXIV.]—The Great Sin of the First Man.
Chapter 60.—Let Not the Pelagians Indulge Themselves in a Cruel Defence of Infants.
Chapter 37 [XXII.]—If There is No Marriage Without Cohabitation, So There is No Cohabitation Without Shame.
“Show me,” he says, “any bodily marriage without sexual connection.” I do not show him any bodily marriage without sexual connection; but then, neither does he show me any case of sexual connection which is without shame. In paradise, however, if sin had not preceded, there would not have been, indeed, generation without union of the sexes, but this union would certainly have been without shame; for in the sexual union there would have been a quiet acquiescence of the members, not a lust of the flesh productive of shame. Matrimony, therefore, is a good, in which the human being is born after orderly conception; the fruit, too, of matrimony is good, as being the very human being which is thus born; sin, however, is an evil with which every man is born. Now it was God who made and still makes man; but “by one man sin entered into the world, and death by sin; and so death passed upon all men, for in him all sinned.”223 Rom. v. 12.
CAPUT XXII.
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37. «Ostende,» inquit, «sine commixtione nuptias corporales.» Non ostendo ego nuptias corporales sine commixtione; sed nec ipse ostendit eamdem commixtionem sine confusione. In paradiso autem si peccatum non praecessisset, non esset quidem sine utriusque sexus commixtione generatio, sed esset sine confusione commixtio. Esset quippe in coeundo tranquilla membrorum obedientia, non pudenda carnis concupiscentia. Proinde conjugium bonum est, unde ordinate seminatus nascitur homo; et fructus conjugii bonus, quod est ipse qui ita nascitur homo: sed peccatum malum est, cum quo nascitur omnis homo. Deus quippe fecit et facit hominem: sed per unum hominem peccatum intravit in mundum, et per peccatum mors; et ita in omnes homines pertransiit, in quo omnes peccaverunt (Rom. V, 12).