Galatians 5:17

The flesh lusteth against the Spirit. From this the Manichæans inferred that man has two souls one spiritual, which is good and the gift of a good god, and another carnal, which is evil and the gift of an evil god. Some philosophers, too, hold that man has two souls one sensational, by which he feels, eats, and generates as do the beasts; and another rational, by which he reasons and understands as do the angels; and they depend for this conclusion on the contrary appetites and mental operations found in the same individual.

1. But it is certain that in man there is but one soul, and that a rational one, but which also in a special degree embraces vegetative and sensational powers. Hence, as man has in him both sets of powers, it is no wonder if he experiences contrary appetites, carrying him to diverse objects, and exciting him to action when they are present. In its powers the soul of man is twofold or rather threefold.

2. The word flesh stands by metonymy for that concupiscence which is in the flesh, impressing on it its own ideas and desires.

3. This concupiscence resides not only in the sensitive appetite, but also in the rational, as S. Augustine points out (Conf. viii. 5); for as in the domain of desire, it excites the appetites of hunger and procreation, in the domain of self-protective instinct the passions of envy and hatred, so in the domain of reason it arouses the desire to excel and the spirit of curiosity. All our mental powers are infected by the leaven of original sin, but they are described as the flesh, because the desires of the flesh are those that are most frequently and most violently aroused, and so are the principal part of our desires, and give their name to the whole. Hence the Apostle uses the phrase "works of the flesh," i.e., of concupiscence, not only for fornication, drunkenness, and revellings, which are strictly fleshly sins, but also for such things as the service of idols and envy, which are strictly sins of the rational part of our nature.

4. The flesh lusteth against the Spirit, because it lusteth for carnal things, and the Spirit against the flesh, because it desires spiritual goods. This warfare is carried on within between the flesh and the Spirit; their forces are marshalled by the Apostle when he says, on the one side, The works of the flesh are manifest, which are these, &c., and on the other, But the fruit of the Spirit is love joy, &c. Prudentius gives a vivid description of this warfare in his Psychomachia, and S. Augustine in his "Confessions" (viii. 11). Cassian (Collat. iv. 11) describes it as follows: " The flesh delights in lust and lasciviousness; the spirit can hardly be brought to acknowledge the existence of these natural desires. The flesh seeks for sleep and food; the spirit is so engaged in fasting and watching that with difficulty it brings itself to consent to the necessities of nature. The flesh would abound in this world's goods; the spirit is content with the slenderest provision of daily bread. The flesh loves the baths, and troops of flatterers; the spirit rejoices in squalor, and in the silence of the desert. The flesh is fed on honours and praises; the spirit joys in the persecutions and injuries inflicted on it." See to the motives of grace and of nature depicted by Thomas à Kempis in his "Imitation of Christ" (lib. iii. c. 59), in his own simple but vigorous style.

The Abbot Pamenius, in his "Lives of the Fathers" (vii. 27), rightly describes concupiscence as an evil will, a devil attacking us; or, as Abbot Achilles in the same passage puts it, as a handle of the devil.

Augustine at one time thought that this warfare was waged in a sinner under the law, not in one living under grace; but he afterwards modified this opinion (Retract. i. 24). It is beyond question that it is found in the Saints, nay, is the more fierce in proportion as they strive to live more spiritually. Accordingly, S. Augustine says (Serm. 43 de Verbis Domini): " The Spirit lusteth against the flesh in good men, not in evil men, who have not the spirit of God for the flesh to lust against."

Again, commenting on Psalms 76:2. (A.V.), S. Augustine says: " You have to meet an attack not only from the wiles of the devil, but also from within yourself against your bad habits, against your old evil life, which is ever drawing you to its wonted courses. On the other hand you are held back by the new life, while you still belong to the old. Hence you are lifted up by the joy of the new, you are weighed down by the burden of the old. The war is against yourself; but just where it is irksome to yourself it is pleasing to God, and where it is pleasing to God you gain power to conquer, for He is with you who overcometh all things. Hear what the Apostle saith: 'With my mind I serve the law of God, but with the flesh the law of sin.' How with the mind? Because your evil life is hateful to you. How with the flesh? Bemuse you are beset by evil suggestions and delights. But from union with God comes victory. In part you go before; in part you follow after. Betake yourself to Him who will lift you up. Being weighed down with the burden of the old man, cry aloud and say: '0 wretched man that I am; who shall deliver me from the body of this death, from the burden which is weighing me down' for the body which is corrupted weigheth down the soul. But why is this warfare permitted to last so long, even till all evil lusts are swallowed up? It is that you may understand that the punishment is in yourself. Your scourge is in yourself, and proceeds from yourself, and therefore your quarrel is against yourself. This is the penalty imposed on any one who rebels against God, that as he would not have peace with God he shall have war within himself. But do you hold your members bound against your evil lusts. If anger, for example, is roused, remain close to God and hold your hand. It will not do more than rise if it finds no weapons. The attack is on the side of anger; the arms, however, are with you; let the attacking force find no arms, and he will soon learn not to rise if he finds that his rising is to no purpose." Cf. my comments on Rom. vii. in fine.

These are contrary the one to the other: so that ye cannot do the things that ye would. You would wish to be free from the feelings of lust, anger, and gluttony, so as not to be hindered from charity, temperance, chastity, and prayer; and yet you are not free, nor can be free in this life. Or, on the other hand, you would wish to do cheerfully heroic deeds of virtue, but often you cannot, because the flesh is contrary. Anselm well says: " Your lusts do not allow you to do what you wish; do not permit them to do what they wish, and then neither you nor they will attain your ends. Although lusts rise in you, yet they are not consummated if you withhold your consent. In the same way, though there may be in you good works of the Spirit, yet they are not consummated either, because you cannot do them cheerfully and perfectly, while you have the pain of resisting your lusts."