Disordered Desires, Addiction, and Besetting Sin

The concept of disordered desires is rooted in biblical teachings on the nature of sin and human temptation. Scripture identifies desires as a primary source of sin, with the apostle James noting that desires "entice us into sin and drag us away from faithfulness to God" ^[6]. In the biblical account of the Fall, Eve's desire for the forbidden fruit is described as a progression from seeing the tree as "good for food" to being "won" by its attractiveness, illustrating the destructive power of unchecked desire ^[9].

The New Testament writers frequently link desires to sinful behavior. Peter describes those who are "full of adultery" and "can't cease from sin" as having "eyes full of desire" and "hearts trained for greediness" ^{[1, 2]}. Similarly, Jesus' teachings emphasize the connection between desires and sin, warning that "whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart" ^[7].

Theological traditions have grappled with understanding the nature of disordered desires and their relationship to sin. Reformed theologians like John Calvin argue that all desires of the flesh are sins and that the "disease of concupiscence" is a "fountain of sin" ^[8]. Calvin also acknowledges that the saints are still liable to the "disease of concupiscence," being "ever and anon prompted and incited to lust, avarice, ambition, or other vices" ^[3].

In contrast, Catholic Scholastic theology, as represented by Thomas Aquinas, views sin as consisting essentially in an act of the free will, with passion being a movement of the sensitive appetite that can either antecedently or consequently relate to the free will ^[4]. Aquinas also discusses covetousness as a special sin, arguing that it takes its species from its object, which is the good towards which an inordinate appetite tends ^[5].

The biblical and theological understanding of disordered desires has implications for understanding addiction and besetting sin. The Jamieson-Fausset-Brown commentary on Genesis 3:6 notes that the history of every temptation and sin follows a similar pattern: "the outward object of attraction, the inward commotion of mind, the increase and triumph of passionate desire; ending in the degradation, slavery, and ruin of the soul" ^[9]. This pattern is echoed in the experience of those struggling with addiction, where initial desires can escalate into compulsive behaviors.

The concept of "besetting sin" is related to the idea of a persistent and dominating desire that hinders one's spiritual progress. While the term is not directly used in Scripture, the idea is reflected in passages like 2 Peter 2:14, which describes those who are "unceasing from sin" and "enticing unstable persons" ^[1]. Theological traditions have understood besetting sin as a manifestation of the ongoing struggle with disordered desires, requiring ongoing vigilance and spiritual discipline to overcome.

The understanding of disordered desires, addiction, and besetting sin has been shaped by various theological traditions. While there are differences in how these concepts are articulated, there is a shared recognition of the destructive power of unchecked desires and the need for spiritual transformation to overcome them. As Calvin notes, the desires of the flesh are a fundamental aspect of the human condition, requiring a corresponding spiritual discipline to resist their influence ^[8].

The biblical and theological analysis of disordered desires highlights the complex interplay between human nature, sin, and spiritual growth. By examining the scriptural teachings and theological traditions, we gain a deeper understanding of the mechanisms driving addictive behaviors and the spiritual resources available to overcome them. The ongoing struggle with disordered desires serves as a reminder of the need for continued spiritual vigilance and growth.

Sources

II Peter “II Peter 2:14 (LEB) — having eyes full of desire for an adulteress and unceasing from sin, enticing unstable persons, and having hearts trained for greediness. Accursed children!”
2 Peter “having eyes full of adultery, and who can’t cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing; -- 2 Peter 2:14”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: sending forth desires that allure and stimulate him to sin. They also acknowledge that the saints are still so liable to the disease of concupiscence, that, though opposing it, they cannot avoid being ever and anon prompted and incited to lust, avarice, ambition, or other vices. It is unnecessary to spend much time in investigating the sentiments of ancient writers. Augustine alone may suffice, as he has collected all their opinions with great care and fidelity. 311 311 See August. ad Bonif. Lib. 4 et cont. Julianum, Lib. 1 and 2. ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Cause of Sin, on the Part of the Sensitive Appetite, Art. 6: Article: Whether sin is alleviated on account of a passion? I answer that, Sin consists essentially in an act of the free will, which is a faculty of the will and reason; while passion is a movement of the sensitive appetite. Now the sensitive appetite can be related to the free-will, antecedently and consequently: antecedently, according as a passion of the sensitive appetite draws or inclines the reason or will, as stated above (Articles [1],2; Questi”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Vices Opposed to Liberality, and in the First Place, of Covetousness, Art. 2: Article: Whether covetousness is a special sin? I answer that, Sins take their species from their objects, as stated above (FS, Question [72], Article [1]). Now the object of a sin is the good towards which an inordinate appetite tends. Hence where there is a special aspect of good inordinately desired, there is a special kind of sin. Now the useful good differs in aspect from the delightful good. And riches, as such, come under the ”
James (Protestant academic) “Tyndale House on James 1:14: 1:14 Like hooks for fishing or traps for hunting, desires . . . entice us into sin and drag us away from faithfulness to God.”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XII.--33. "Ye have heard that it was said to them of old time, Thou shalt not commit adultery: but I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery wi (part 2): guilty of this unwillingly. But yet, previous to habit, either there is no pleasure, or it is so slight that there is hardly any; and to yield to it is a great sin, as such pleasure is unlawful. Now, when any one does yield, he commits sin in the heart. If, however, he also proceeds to action, the desire seems to be satis- 16 fied and e”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: faculties give admission to vain and wicked thoughts, do they not show that to that extent they are devoid of the love of God? He, then, who admits not that all the desires of the flesh are sins, and that that disease of concupiscence, which they call a stimulus, is a fountain of sin, must of necessity deny that the transgression of the law is sin. 12. If any one thinks it absurd thus to condemn all the desires by which man is naturally affected, seeing they have been implanted by God the author of nature, we answer, that we by no ”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:6: THE FALL. (Gen 3:6-9) And when the woman saw that the tree was good for food--Her imagination and feelings were completely won; and the fall of Eve was soon followed by that of Adam. The history of every temptation, and of every sin, is the same; the outward object of attraction, the inward commotion of mind, the increase and triumph of passionate desire; ending in the degradation, slavery, and ruin of the soul (Jam 1:15; Jo1 2:16).”

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