On Marriage and Concupiscence

But we have in the apostle's own language, a little before, a sufficiently clear proof that he might have meant his flesh when he said, “Bringing me into captivity.” For after declaring, “I know that in me dwells no good thing,” he at once added an explanatory sentence to this effect, “That is, in my flesh.” It is then the flesh, in which there dwells nothing good, that is brought into captivity to the law of sin. Now he designates that as the flesh wherein lies a certain morbid carnal affection, not the mere conformation of our bodily fabric whose members are not to be used as weapons for sin— that is, for that very concupiscence which holds this flesh of ours captive.

So far, indeed, as concerns this actual bodily substance and nature of ours, it is already God's temple in all faithful men, whether living in marriage or in continence. If, however, absolutely nothing of our flesh were in captivity, not even to the devil, because there has accrued to it the remission of sin, that sin be not imputed to it (and this is properly designated the law of sin); yet if under this law of sin, that is, under its own concupiscence, our flesh were not to some degree held captive, how could that be true which the apostle states, when he speaks of our “waiting for the adoption, to wit, the redemption of our body”? In so far, then, as there is now this waiting for the redemption of our body, there is also in some degree still existing something in us which is a captive to the law of sin.

Accordingly he exclaims, “O wretched man that I am! Who shall deliver me from the body of this death? The grace of God, through Jesus Christ our Lord.” What are we to understand by such language, but that our body, which is undergoing corruption, weighs heavily on our soul? When, therefore, this very body of ours shall be restored to us in an incorrupt state, there shall be a full liberation from the body of this death; but there will be no such deliverance for them who shall rise again to condemnation.

To the body of this death then is understood to be owing the circumstance that there is in our members another law which wars against the law of the mind, so long as the flesh lusts against the spirit— without, however, subjugating the mind, inasmuch as on its side, too, the spirit has a concupiscence contrary to the flesh. Thus, although the actual law of sin partly holds the flesh in captivity (whence comes its resistance to the law of the mind), still it has not an absolute empire in our body, notwithstanding its mortal state, since it refuses obedience to its desires. For in the case of hostile armies between whom there is an earnest conflict, even the side which is inferior in the fight usually holds a something which it has captured; and although in some such way there is somewhat in our flesh which is kept under the law of sin, yet it has before it the hope of redemption: and then there will remain not a particle of this corrupt concupiscence; but our flesh, healed of that diseased plague, and wholly clad in immortality, shall live for evermore in eternal blessedness.