Read City of God (Penguin Classics) Online
Authors: Saint Augustine
21.
The new and spiritual body of the saints
Thus all that has perished from the living body, or from the corpse after death, will be restored. And with it will arise all that remains in the grave, changed from the old animal body into a new spiritual body, clothed in incorruptibility and immortality. Even if because of some serious accident, or through the savagery of the enemy, it has been ground utterly into dust and scattered, as far as may be, to the winds or in the waters, so that it has ceased to be an entity in any particular place, even so it cannot possibly be withdrawn from the power of the Almighty Creator, and ‘not a hair of its head will perish.’ The spiritual flesh will thus be subject to the spirit, but it will be flesh, not spirit, just as the carnal spirit was subject to the flesh, and yet was spirit, not flesh.
We have some experience of this situation in the distorted condition of our state of punishment. For Paul was speaking to people who were carnal in respect of the spirit, not merely in respect of the flesh, when he said, ‘I could not speak to you as spiritual people; I had to treat you as carnal.’
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Man in this life is called spiritual, though still remaining carnal, and though he is still aware of ‘another law in his body, battling against the law of his reason’.
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But he will be spiritual even in body, when the same flesh rises again and the words of Scripture are fulfilled, in that what ‘is sown as an animal body is raised as a spiritual body’.
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But what will be the grace of that spiritual body, and the extent of that grace, is something of which we have had as yet no experience; and I am afraid that it would be rash to offer any description of it.
And yet we cannot keep silent about the joy of our hope, because of the praise due to God; and it was from the bottom of a heart on fire with holy love that these words came: ‘Lord, I have loved the beauty of your house.’
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And so, with God’s help, we may do our best to conjecture from the blessings which God showers on good and bad alike in this life of trouble, how great will be the joy which of course we cannot adequately describe, because it is beyond our present experience.
For I pass over the joy of man’s first-created innocence, the blessed life of that pair in the fertility of paradise, because this was so short; it did not last long enough to be felt by their children. But who can fully describe all the evidence of God’s goodness towards mankind, even in this life that we know, in which we now are, in which we suffer temptations, or rather a life which is a continual temptation,
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however far we may advance in goodness, all the time that we are in it?
22.
The miseries to which the first sins has exposed mankind, relief from which comes only through Christ’s grace
As for that first origin of mankind, this present life of ours (if a state full of so much grievous misery can be called a life) is evidence that all the mortal descendants of the first man came under condemnation. Such is the clear evidence of that terrifying abyss of ignorance, as it may be called, which is the source of all error, in whose gloomy depths all the sons of Adam are engulfed, so that man cannot be rescued from it without toil, sorrow and fear. What else is the message of all the evils of humanity? The love of futile and harmful satisfactions, with its results: carking anxieties, agitations of mind, disappointments, fears, frenzied joys, quarrels, disputes, wars, treacheries, hatreds, enmities, deceits, flattery, fraud, theft, rapine, perfidy, pride, ambition,, envy, murder, parricide, cruelty, savagery, villainy, lust, promiscuity, indecency, unchastity, fornication, adultery, incest, unnatural vice in men and women (disgusting acts too filthy to be named), sacrilege, collusion, false witness, unjust judgement, violence, robbery, and all other such evils which do not immediately come to mind, although they never cease to beset this life of man – all these evils belong to man in his wickedness, and they all spring from that root of error and perverted affection which every son of Adam brings with him at his birth. For who is not aware of the vast ignorance of the truth (which is abundantly seen in infancy) and the wealth of futile desires (which begins to be obvious in boyhood) which accompanies a man on his entrance into this world, so that if man were left to live as he chose and act as he pleased he would fall into all, or most, of those crimes and sins which I have mentioned – and others which I was not able to mention.
But the divine governance does not altogether abandon man in his condemnation, and God does not in his anger restrain his compassion
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and so his prohibitions and instructions keep watch in the feelings of mankind against those dark influences which were in us at birth, and resist their assaults; and yet those commandments bring us plenty of trouble and sorrow. For what is the meaning of the manifold fears which we use on little children to keep their foolishness in order? What is the purpose of the pedagogue, the schoolmaster, the stick, the strap, the birch, and all the means of discipline? By such means, as holy Scripture teaches,
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the flanks of a beloved child must be beaten, for fear he may grow up untamed, and become so hardened that he is almost, or even completely, beyond discipline. What is the point of these punishments, but to overcome ignorance and to bridle corrupt desire – the evils we bring with us into this world? How is it that what we learn with toil we forget with ease? That it is hard to learn, but easy to be in ignorance? That activity goes against the grain, while indolence is second nature? Is it not clear from this into what a state our spoilt nature sinks readily and promptly, as it were by its own weight? Is it not plain how much help it needs for its reclamation? Sloth, indolence, idleness, indifference – those are the vices which make us shun all toil. For toil, even when profitable for us, is in itself a punishment.
But apart from the punishments of childhood, without which the young cannot learn the lessons their elders wish them to be taught (although what the elders wish is scarcely ever for the child’s advan tage), there are the pains which trouble all mankind. How many of those there are, and how oppressive, which are not directed to the punishment of the wickedness and lawlessness of evil man, but are part of our common condition of wretchedness! Who can discuss them all in a discourse? Who can grasp them all in his thought? Think of the fears of disaster, and the actual disasters, occasioned by bereavement and mourning, by material losses and by judicial condemnation, by the deceits and lies of men, by false suspicion, by all the violent acts and crimes of others! Men are plundered by their fellow men and taken captive, they are chained and imprisoned, exiled and tortured, limbs are cut off and organs of sense destroyed, bodies are brutally misused to gratify the obscene lust of the oppressor, and many such horrors are of frequent occurrence. Then there are the fears of the dreaded calamities from non-human sources; and they are past counting: the dread of the extremes of heat and cold; of storm tempest, and flood; of thunder and lightning, hail and thunderbolt; of earthquakes and upheavals; the terror of being crushed by falling
buildings, of attacks by animals, in panic or in malice; of the bites of wild beasts, which may only be painful, but may sometimes be fatal, as in the rabies which is caught from an infected dog, so that an animal normally tame and affectionate to its master sometimes causes more panic and terror than a lion or poisonous snake, and the effect on anyone who happens to be infected by its bite is to make him the object of greater dread to parents, wife, or children than any wild beast. Think of the perils of seafarers and the perils of travellers by land! Anyone walking anywhere is liable to sudden accidents. A man was returning home from the forum, with nothing wrong with his legs; he fell and broke his leg; the injury cost him his life. One would suppose the sitting posture to be perfectly safe. And yet the priest Eli fell from the chair where he was sitting, and died.
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Then there are the apprehensions of farmers for their crops (apprehensions, indeed, shared by all men): all the accidents of the weather and the soil, and the dangers from animal pests. They, however, generally feel secure when once their crops are collected and stored. And yet I know of cases where an excellent harvest has been swept out of barns and ruined by a sudden flood, when men have had to take to flight.
Moreover, can anyone have confidence in his innocence for protection against the myriad and multifarious assaults of demons? Indeed, to warn us against such confidence, even little children who have been baptized (and what could be more innocent?) are often troubled by demons so that by God’s permission of their sufferings it may be made especially clear to us that this life is a calamity to be deplored, while the other life is the felicity for which we should long. Again, there are the evils that arise from the body, in the shape of diseases; and there are so many of them that all the books of the physicians cannot contain them all. And in many of those, indeed in almost all of them, the treatment and the medicines are themselves instruments of torture, so that patients are rescued from a painful end by a painful cure. Moreover, is it not a fact that excessive heat has brought men to such extremity of thirst that they have drunk human urine, and even their own? Has not famine brought men to such a pitch of hunger that they have not been able to refrain from eating human flesh? And not only the flesh of men found dead but of men killed by them for this purpose, and not only unknown strangers; mothers have even eaten their sons, when the frenzied cravings for food brought them to this incredible cruelty. Again, even sleep, whose other name is rest, is often rendered so restless by visions in dreams,
disquieted beyond the power of words to describe, disturbed by terrors, horrible albeit insubstantial, presented and, as it were, displayed in sleep so vividly that we are unable to distinguish vision from reality; and thus the soul and all the senses are thrown into confusion. Think also of the delusive visions by which in some diseases and as the result of some drugs the patient is even more pitiably disturbed while awake; indeed, so multifarious is the trickery practised by malignant demons that by such visions they often deceive men in perfect health, so that if they cannot seduce the subjects to their side, they may at least play tricks on them, for the sole delight of imposing false impressions in whatever way they can.
From this life of misery, a kind of hell on earth, there is no liberation save through the grace of Christ our Saviour, our God and our Lord. His name is Jesus; and Jesus, we know, means Saviour. And, above all, it is his grace which will save us from a worse life, or rather death, after this life; and that death will be everlasting. Now it is true that there are many consolations, many alleviations in this life, administered by holy things and by holy men; and yet those boons are not always granted to those who ask, and for this reason: that men should not go to religion for such benefits, since the motive for religion should be rather that other life, which will be completely free of all such ills. And if this grace helps the more deserving amid those miseries, the purpose is that a man’s heart should display courage under those afflictions in proportion to its faith. And to this end, according to the learned of this world, philosophy also is of value, the true philosophy, that is, which the gods, says Cicero, have granted only to a few; ‘No greater gift’, he says, ‘has been given, or could have been given by the gods to mankind.’
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It is noteworthy that even our pagan adversaries are in some fashion compelled to admit their dependence on divine grace for their philosophy, not for philosophy of any kind, but for the true philosophy. Moreover, if true philosophy, the sole defence against the miseries of this life, is divinely given only to a few, it becomes very clear from this that the human race has been condemned to the punishment of those afflictions. But just as this, on the pagan’s admission, is the greatest gift of heaven, so we must believe that it is given by no other god but the one God to whom even the worshippers of many gods ascribe a position of pre-eminence.
23.
The afflictions peculiar to the righteous
Apart from the sufferings in this life which are the common lot of good and evil alike, the righteous have some troubles peculiarly their own, in their warfare against evil propensities, and in the temptations and perils in which those battles involve them. For the flesh never ceases to have ‘desires which resist the spirit’ and vice versa, so that ‘we do not do what we would like to do’,
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though this conflict is sometimes fierce, sometimes comparatively slack. We would wish to annihilate all evil desires; but what we have to do is, with divine help, to employ our best efforts in the subjection of those desires to our will by refusing to consent to them; we must be on guard with unfailing vigilance, to make sure that we are not deluded by plausible suggestions, or deceived by clever talk, or immersed in the darkness of error, for fear that we may believe evil to be good, or good evil, that fear may distract us from doing our duty, that ‘the sun’ may ‘set on our anger’,
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that hostility may provoke us into returning evil for evil,
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that dishonourable or immoderate sadness may overwhelm us, that an unthankful heart make us sluggish in doing acts of kindness, that a clear conscience become wearied by malicious gossip, while our ill-founded suspicion of others leads us astray or others’ false suspicion of us breaks our spirits. We must watch against the danger that ‘sin may hold sway in our mortal body’, to make us obey its cravings, so that we may ‘offer our bodies to sin as the instruments of wickedness’;
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that our eyes may be the servants of our desires, that longing for revenge may overcome us, that our vision and our imagination may dwell on wrongful delights, that we may listen with pleasure to shameful and indecent talk, that our liking and not God’s Law may govern our actions; that in this conflict, so full of toil and danger, we should expect to win the victory in our own strength, or ascribe a victory, when won, to our own strength, instead of attributing it to the grace of him, who, as the Apostle says, ‘gives us the victory through our Lord Jesus Christ; let us thank God for it’;
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as he says, in another place, ‘From all these trials we emerge triumphant, through the strength of him who loved us.’
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