Did Mary experience concupiscence?

[klhutch]

Since Mary was born without original sin, did she experience concupiscence, the desire for unnatural (evil) acts? I thought I read somewhere that she did not have concupiscence, so therefore it was easier for her to remain pure? Correct??

 

[John_Henry]

klhutch:

Since Mary was born without original sin, did she experience concupiscence, the desire for unnatural (evil) acts? I thought I read somewhere that she did not have concupiscence, so therefore it was easier for her to remain pure? Correct??

This is correct. She was preserved from all sin and all stain of sin, including concupiscence. The fact that it was “easier” for her, though, does not decrease her merit. You’ll recall that Adam and Eve were also created without concupiscence, and yet they fell into sin. So, freedom from concupiscence does not make it impossible to sin (not that you said that).

 

[klhutch]

Thank you, and thanks for reminding me of Adam and Eve, because I was kinda thinking Mary had it easier.

 

[Brendan]

John_Henry:

This is correct. She was preserved from all sin and all stain of sin, including concupiscence. .

Sort of.

Concupiscence existed before the Fall, but it was corrupted (as was most of the Will) as part of the Fall.

Concupisecence, in it’s truest sense, is a desire for bodily satisfaction.

Natural Concupiscence is a desire to be warm when one is cold, or to drink when one is thirsty.

Corrupted Concupiscence is when we seek to gain bodily pleasure for sheer appetite pleasure alone. This is not just of a sexual nature, but also symptomaic of gluttony and in some cases, sloth.

Mary would have experienced pure, natural concupiscence.

Aquinas on the subject

ccel.org/a/aquinas/summa/FS/FS030.html#FSQ30A3THEP1

 

[Mike_D30]

I thought Mary would desire evil acts just like the rest of us? If she didn’t, and was free from original sin, Mary would have no need for a savior or redeemer. Correct me where I’m misunderstanding, thanks

 

[John_Henry]

Brendan:

Sort of.

Concupiscence existed before the Fall, but it was corrupted (as was most of the Will) as part of the Fall.

Concupisecence, in it’s truest sense, is a desire for bodily satisfaction.

Natural Concupiscence is a desire to be warm when one is cold, or to drink when one is thirsty.

Corrupted Concupiscence is when we seek to gain bodily pleasure for sheer appetite pleasure alone. This is not just of a sexual nature, but also symptomaic of gluttony and in some cases, sloth.

Mary would have experienced pure, natural concupiscence.

Aquinas on the subject

ccel.org/a/aquinas/summa/FS/FS030.html#FSQ30A3THEP1

Fair enough. But, the catechism, 2515, says:

Etymologically, “concupiscence” can refer to any intense form of human desire. Christian theology has given it a particular meaning: the movement of the sensitive appetite contrary to the operation of the human reason. The apostle St. Paul identifies it with the rebellion of the “flesh” against the “spirit.” Concupiscence stems from the disobedience of the first sin. It unsettles man’s moral faculties and, without being in itself an offense, inclines man to commit sins.

 

[John_Henry]

Mike_D30:

I thought Mary would desire evil acts just like the rest of us? If she didn’t, and was free from original sin, Mary would have no need for a savior or redeemer. Correct me where I’m misunderstanding, thanks

Catechism 491:

Through the centuries the Church has become ever more aware that Mary, “full of grace” through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:

The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.

Mary, being human, and the result of the natural propagation of the species would have been subject original sin like the rest of us. The dogma of the Immaculate Conception states, as seen above, that Mary was redeemed from all stain of original sin at the moment of her conception. Thus, she was free from original sin by virtue of the redemption won by Christ, the merits of which were applied backwards through time. Mary was saved from falling into the hole of sin. We were saved by being pulled out.