Whether Concupiscence Is in the Sensitive Appetite Only?
Objection 1: It would seem that concupiscence is not only in the
sensitive appetite. For there is a concupiscence of wisdom, according
to Wis. 6:21: "The concupiscence [Douay: 'desire'] of wisdom bringeth
to the everlasting kingdom." But the sensitive appetite can have no
tendency to wisdom. Therefore concupiscence is not only in the
sensitive appetite.
Obj. 2: Further, the desire for the commandments of God is not in the
sensitive appetite: in fact the Apostle says (Rom. 7:18): "There
dwelleth not in me, that is to say, in my flesh, that which is good."
But desire for God's commandments is an act of concupiscence,
according to Ps. 118:20: "My soul hath coveted (_concupivit_) to long
for thy justifications." Therefore concupiscence is not only in the
sensitive appetite.
Obj. 3: Further, to each power, its proper good is a matter of
concupiscence. Therefore concupiscence is in each power of the soul,
and not only in the sensitive appetite.
_On the contrary,_ Damascene says (De Fide Orth. ii, 12) that "the
irrational part which is subject and amenable to reason, is divided
into the faculties of concupiscence and anger. This is the irrational
part of the soul, passive and appetitive." Therefore concupiscence is
in the sensitive appetite.
_I answer that,_ As the Philosopher says (Rhet. i, 11),
"concupiscence is a craving for that which is pleasant." Now pleasure
is twofold, as we shall state later on (Q. 31, AA. 3, 4): one is in
the intelligible good, which is the good of reason; the other is in
good perceptible to the senses. The former pleasure seems to belong
to soul alone: whereas the latter belongs to both soul and body:
because the sense is a power seated in a bodily organ: wherefore
sensible good is the good of the whole composite. Now concupiscence
seems to be the craving for this latter pleasure, since it belongs to
the united soul and body, as is implied by the Latin word
"concupiscentia." Therefore, properly speaking, concupiscence is in
the sensitive appetite, and in the concupiscible faculty, which takes
its name from it.
Reply Obj. 1: The craving for wisdom, or other spiritual goods, is
sometimes called concupiscence; either by reason of a certain
likeness; or on account of the craving in the higher part of the soul
being so vehement that it overflows into the lower appetite, so that
the latter also, in its own way, tends to the spiritual good,
following the lead of the higher appetite, the result being that the
body itself renders its service in spiritual matters, according to
Ps. 83:3: "My heart and my flesh have rejoiced in the living God."
Reply Obj. 2: Properly speaking, desire may be not only in the lower,
but also in the higher appetite. For it does not imply fellowship in
craving, as concupiscence does; but simply movement towards the thing
desired.
Reply Obj. 3: It belongs to each power of the soul to seek its proper
good by the natural appetite, which does not arise from apprehension.
But the craving for good, by the animal appetite, which arises from
apprehension, belongs to the appetitive power alone. And to crave a
thing under the aspect of something delightful to the senses, wherein
concupiscence properly consists, belongs to the concupiscible power.
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