City of God (Penguin Classics) (177 page)
Read City of God (Penguin Classics) Online
Authors: Saint Augustine
For all that, we must be aware that however valiantly we battle in the fight against evil propensities, and even if we win the battle and subdue the enemy, as long as we are in this body we shall always have reason to say to God, ‘Forgive us our debts.’
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But in that kingdom,
where we shall live for ever, with immortal bodies, there will be no battles to be fought, and no debts to be forgiven; nor would there have been in this life, if our nature had kept the innocence in which it was first created. And so we see that this conflict of ours in which we stand in peril, and from which we long to be set free by a final victory, is bound up with the miseries of this life, which we know by experience, by the evidence of all those heavy afflictions, to be a life under condemnation.
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The good things of which this life is full, even though it is subject to condemnation
The wretched condition of humanity in this life is the punishment for sin, and we praise God’s justice in that punishment. And yet his goodness has filled even this misery with innumerable blessings of all kinds; and those blessings we must now consider. First there is that blessing conferred on man before his sin, when God said, ‘Increase and multiply, and fill the earth.’
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Even after man’s sin God refused to revoke that blessing, and the fruitfulness thus given remained in the race of man, despite the condemnation. The fault of the first sin could not abolish the marvellous power of seed, and the even more wonderful power by which seed produces seed, a power which is inherent and, we might say, interwoven in human bodies; this power remained although through that sin the inevitability of death was imposed upon us. And in that stream, as it were, of propagation run two currents: the evil derived from the first parent, and also the blessing bestowed by the Creator. In the original evil there are two elements, the sin and the punishment; and in the original good two other elements, propagation and conformation (the identity of species). Now I have already said enough, for my present purpose, about the two evils, the sin which arises from our own recklessness, and the punishment, which comes from God’s judgement. My intention now is to treat the blessings which God has bestowed, and still bestows, even on the corrupted and condemned state of mankind. For even in condemning him God did not deprive man of all the good he had given; had he done so, man would have simply ceased to exist. Nor did God remove man from his power, even when he made him subject to the Devil by way of punishment; for God has not put even the Devil outside his dominion. He who supremely exists gives to the Devil himself his natural subsistence, since whatever exists owes its existence to God.
Those two goods, then, as I have said, flow as it were from the fountain of God’s goodness even into a nature corrupted by sin and condemned to punishment. The first of them, propagation, God conferred by his blessing in the course of those first creative works from which he rested on the seventh day, while the second, conformation, he still gives in his continued activity up to this day. In fact, if God were to withdraw his effective power from the world, his creatures could not make progress, to attain their prescribed development and complete their span of life; in fact they could not even continue in the state in which they were created. Therefore God created man with the added power of propagation, so that he could beget other human beings, conveying also to those offspring the possibility, not the necessity, of propagation. True, God did remove this power from certain individuals, at his pleasure, making them infertile; but he did not deprive the whole race of this gift, when once it had been conferred on the first pair by that blessing on mankind. This reproductive power, then, was not removed by man’s sin; ‘man, placed in a position of honour is brought to the level of the beasts’,
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and he breeds like the beasts. And yet there is still the spark, as it were, of that reason in virtue of which he was made in the image of God; that spark has not been utterly put out.
Now if conformation to type were not preserved in that reproduction, the line of propagation would not keep to its specific forms and modes of being. Furthermore, even if human beings had not cohabited, and God had decided nevertheless to fill the world with mankind, he could have created all human beings, as he created the first man, without the mating of the sexes, whereas without God’s creative power the mating could not produce offspring. And so we may apply to this physical reproduction what the Apostle says about spiritual creation, and the fashioning of man in religion and righteousness. St Paul says, ‘It is not the planter, or the waterer, that is important: it is God, for he gives the growth.’
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Similarly we can say in this context, ‘It is not the act of mating, or the insemination, that matters; it is God who gives the form. It is not the mother, who conceives, carries, bears and feeds, that matters; it is God, for he gives the growth.’
For it is through God’s creative activity which continues to this day that the seeds display themselves and evolve as it were from secret and invisible folds into the visible forms of this beauty which appear to our eyes. It is God who effects that miraculous combination of an immaterial with a material substance, with the former in command, the
latter in subjection; God unites them to make a living creature. This is a work of such wonder and grandeur as to astound the mind that seriously considers it, and to evoke praise to the Creator; and this is true not only as that work is observed in man, a rational being and on that account of more excellence and greater worth than all other creatures, but even in the case of the tiniest fly. It is God who has given man his mind. In the infant the reason and intelligence in the mind is, in a way, dormant, apparently non-existent; but, of course, it has to be aroused and developed with increasing years. And thus the mind becomes capable of knowledge and learning, ready for the perception of truth, and able to love the good. This capacity enables the mind to absorb wisdom, to acquire the virtues of prudence, fortitude, temperance, and justice, to equip man for the struggle against error and all the evil propensities inherent in man’s nature, so that he may overcome them because his heart is set only on that Supreme and Unchanging Good. Man may indeed fail in this; yet, even so, what a great and marvellous good is this capacity for such good, a capacity divinely implanted in a rational nature!
Who can adequately describe, or even imagine, the work of the Almighty? There is, first, this capacity for the good life, the ability to attain eternal felicity, by those arts which are called virtues, which are given solely by the grace of God in Christ to the children of the promise and of the kingdom.
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And besides this there are all the important arts discovered and developed by human genius, some for necessary uses, others simply for pleasure. Man shows remarkable powers of mind and reason in the satisfaction of his aims, even though they may be unnecessary, or even dangerous and harmful; and those powers are evidence of the blessings he enjoys in his natural powers which enable him to discover, to learn, and to practise those arts. Think of the wonderful inventions of clothing and building, the astounding achievements of human industry! Think of man’s progress in agriculture and navigation; of the variety, in conception and accomplishment, man has shown in pottery, in sculpture, in painting; the marvels in theatrical spectacles, in which man’s contrivances in design and production have excited wonder in the spectators and incredulity in the minds of those who heard of them; all his ingenious devices for the capturing, killing, or taming of wild animals. Then there are all the weapons against his fellow-man in the shape of prisons, arms, and engines of war; all the medical resources for preserving or restoring health; all the seasonings or spices to gratify his
palate or to tickle his appetite. Consider the multitudinous variety of the means of information and persuasion, among which the spoken and written word has the first place; the enjoyment afforded to the mind by the trappings of eloquence and the rich diversity of poetry; the delight given to the ears by the instruments of music and the melodies of all kinds that man has discovered. Consider man’s skill in geometry and arithmetic, his intelligence shown in plotting the positions and courses of the stars. How abundant is man’s stock of knowledge of natural phenomena! It is beyond description, especially if one should choose to dwell upon particulars, instead of heaping all together in a general mass. Finally, the brilliant wit shown by philosophers and heretics in defending their very errors and falsehoods is something which beggars imagination! It must be remembered that we are now speaking of the natural abilities of the human mind, the chief ornament of this mortal life, without reference to the faith or to the way of truth, by which man attains to the life eternal.
Since the creator of this nature, with all its powers, is, we know, the true and supreme God, and since he governs all that he has made, exercising supreme power and supreme justice, then assuredly that nature would never have fallen into this wretchedness, would never have been destined to proceed from those miseries into eternal woes (except for some, who will be set free), had it not been for the over-whelming gravity of that first sin committed by the first man, the father of the whole human race.
Moreover, even in the body, which is something we have in common with the brute creation – which is in fact weaker than the bodies of any of the lower animals – even here what evidence we find of the goodness of God, of the providence of the mighty Creator! Are not the sense organs and the other parts of that body so arranged, and the form and shape and size of the whole body so designed as to show that it was created as the servant to the rational soul? For example: we observe how the irrational animals generally have their faces turned towards the ground; but man’s posture is erect, facing towards the sky, to admonish him to fix his thoughts on heavenly things. Then the marvellous mobility with which his tongue and hands are endowed is so appropriate, so adapted for speaking and writing and for the accomplishment of a multitude of arts and crafts. And is not this sufficient indication that a body of this kind was designed as an adjunct to the soul? And does it not show the character of the soul it serves? And even if we take out of account the necessary functions of the parts, there is a harmonious congruence between them, a beauty
in their equality and correspondence, so much so that one would be at a loss to say whether utility or beauty is the major consideration in their creation.
This would be more apparent to us if we were aware of the precise proportions in which the components are combined and fitted together; and it may be that human wit could discover these proportions, if it set itself to the task, in the exterior parts which are clearly visible. As for the parts which are hidden from view, like the complex system of veins, sinews and internal organs, the secrets of the vital parts, the proportions of these are beyond discovery. Even though some surgeons, anatomists they are called, have ruthlessly applied themselves to the carving up of dead bodies, even though they have cut into the bodies of dying men to make their examinations, and have probed into all the secrets of the human body, with little regard for humanity, in order to assist their diagnosis, to locate the trouble and find a method of cure – even after all that, no man could ever find, no man has ever dared to try to find, those proportions of which I am speaking, by which the whole body, within and without, is arranged as a system of mutual adaptation. The Greeks call this adaptation ‘harmony’, on the analogy of a musical instrument; and if we were aware of it, we should find in the internal organs also, which make no display of beauty, a rational loveliness so delightful as to be preferred to all that give pleasure to the eyes in the outward form preferred, that is, in the judgement of the mind, of which the eyes are instruments. There are some details in the body which are there simply for aesthetic reasons, and for no practical purpose – for example, the nipples on a man’s chest, and the beard on his face, the latter being clearly for a masculine ornament, not for protection. This is shown by the fact that women’s faces are hairless, and since women are the weaker sex, it would surely be more appropriate for them to be given such a protection. Now if it is true (and it is scarcely a matter of debate) that there is no visible part of the body which is merely adapted to its function without being also of aesthetic value, there are also parts which have only aesthetic value without any practical purpose. Hence it can, I think, readily be inferred that in the design of the human body dignity was a more important consideration than utility. For practical needs are, of course, transitory; and a time will come when we shall enjoy one another’s beauty for itself alone, without any lust. And this above all is a motive for the praise of the Creator, to whom the psalm says, ‘You have clothed yourself in praise and beauty.’
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Then there is the beauty and utility of the natural creation, which the divine generosity has bestowed on man, for him to behold and to take into use, even though mankind has been condemned and cast out from paradise into the hardships and miseries of this life. How could any description do justice to all these blessings? The manifold diversity of beauty in sky and earth and sea; the abundance of light, and its miraculous loveliness, in sun and moon and stars; the dark shades of woods, the colour and fragrance of flowers; the multitudinous varieties of birds, with their songs and their bright plumage; the countless different species of living creatures of all shapes and sizes, amongst whom it is the smallest in bulk that moves our greatest wonder – for we are more astonished at the activities of the tiny ants and bees than at the immense bulk of whales. Then there is the mighty spectacle of the sea itself, putting on its changing colours like different garments, now green, with all the many varied shades, now purple, now blue. Moreover, what a delightful sight it is when stormy, giving added pleasure to the spectator because of the agreeable thought that he is not a sailor tossed and heaved about on it!
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Think too of the abundant supply of food everywhere to satisfy our hunger, the variety of flavours to suit our pampered taste, lavishly distributed by the riches of nature, not produced by the skill and labour of cooks! Think, too, of all the resources for the preservation of health, or for its restoration, the welcome alternation of day and night, the soothing coolness of the breezes, all the material for clothing provided by plants and animals. Who could give a complete list of all these natural blessings?
I have here made a kind of compressed pile of blessings. If I decided to take them singly, to unwrap each one, as it were, and examine it, with all the detailed blessings contained within it, what a time it would take! And these are all the consolations of mankind under condemnation, not the rewards of the blessed. What then will those rewards be, if the consolations are so many and so wonderful? What will God give to those whom he has predestined to life, if he has given all these to those predestined to death? What blessings in that life of happiness will he provide for those for whom in this life of wretchedness he willed that his only-begotten Son should endure such sufferings, even unto death? That is why the Apostle speaks of those predestined to that kingdom in those words: ‘God did not spare his own Son, but gave him up on behalf of us all. Then is it not certain that with this gift he will give us all he has to give?’
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When this promise
is fulfilled, what shall we be? What will be our condition? What blessings are we to receive in that kingdom, seeing that in Christ’s death for us we have already received such a pledge! What will man’s spirit be like when it is free from any kind of imperfection, when there are no evil tendencies for man to be subject to, or to yield to, or to fight against – however praiseworthy such a struggle may be; when the spirit of man is made perfect in undisturbed peace and goodness!
How complete, how lovely, how certain will be the knowledge of all things, a knowledge without error, entailing no toil! For there we shall drink of God’s Wisdom at its very source, with supreme felicity and without any difficulty. How wonderful will be that body which will be completely subdued to the spirit, will receive from the spirit all that it needs for its life, and will need no other nourishment! It will not be animal; it will be a spiritual body, possessing the substance of flesh, but untainted by any carnal corruption.
