City of God (Penguin Classics) (178 page)
Read City of God (Penguin Classics) Online
Authors: Saint Augustine
25.
The obstinacy of those who deny the resurrection of the body
Now there is no dispute between us and the well-known philosophers about the blessings that the soul will enjoy in perfect felicity after this life. But they quarrel with us about the resurrection of the body; in fact they strenuously deny it. And yet the increase of believers has left very few who deny this resurrection. Many have come to believe, learned as well as unlearned, the wise of this world as well as the simple. They have turned with faithful hearts to Christ, who has proved, by his resurrection, the truth of what seems absurd to this obstinate few. The world has come to believe in what God foretold would happen; and God foretold also that the world would believe in it. And, of course, it was not the witchcraft of Peter
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that compelled God to make this prediction so long before, to win the praise of believers. For he is the God before whom the pagan divinities themselves shrink in dread. Such, at least, is the admission of Porphyry,
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who is concerned to prove this by the oracles of those goods of his. I have mentioned this several times already; but I think it worthwhile to remind the reader once again. Porphyry in fact goes so far in his praise of our God as to call him Father, and King. It would be intolerable to understand his prediction in the sense desired by those who have not joined the world in believing what God predicted that the world would come to believe. Surely it is better to take it in the sense in which the
world believes it, as it had been predicted so long before that the world would come to believe, and not in the sense, or nonsense, suggested by a mere handful, who refuse to join the world in believing it in the way predicted.
Now they may say that we must interpret this belief in another way, on the ground that if they said the scriptural evidence was nonsense they would be offering an insult to the God whom they commend so highly. But surely they insult him as much, if not more, if they say that the Scriptures are to be understood otherwise than the world has believed them; for God himself approved the belief that the world would come to hold; he promised this belief, and he has fulfilled that promise. Are we to suppose that God cannot effect the resurrection of the body to eternal life? Or is it that we must not believe that he will do so, on the ground that it would be an evil thing, something unworthy of God? As for God’s omnipotence, which he shows in the performance of so many great marvels, I have said a great deal about this already. But if our friends want to discover something that the Almighty cannot do, here they have it:
God cannot lie
. And so let us believe that he will do what he
can
do by refusing to believe that he does what he
cannot
do. Thus, by refusing to believe that God can he, our philosophers may reach the belief that he will do what he has promised to do; and let them believe it in the sense in which the world has come to believe it, since God foretold that the world would believe; he approved that the world should hold this belief; he promised that the world would believe; and by now he has shown that the world has come to believe.
And how can these dissentients show that this resurrection is an evil thing? There will be no corruption there, and corruption is the evil of the body. The question of order of the elements I have already discussed; and I have said enough about other conjectural theories put forward by human ingenuity. As for the swiftness of movement to be expected in an incorruptible body, and of the immortal condition of the body, and its incorruptible superiority to the state of perfectly balanced health in this present body, these points I have, I believe, established adequately in my thirteenth book.
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Those who have not read those earlier passages, or who wish to refresh their memory, may refer back to what I have said there.
26.
Porphyry’s contention, that souls in bliss can have no contact with a body, is refuted by Plato
Our philosophers quote Porphyry as saying that if the soul is to be in bliss it must be free of all contact with a body; and so, according to them, it is of no use for us to say that the body is to be incorruptible, seeing that the soul will not be blessed unless it escapes altogether from anything material. Now I have already dealt with this objection, as far as was required, in the thirteenth book; and here I will call attention to one point only. Plato, the master of all those philosophers, must correct his own writings, if this is true. For Plato says that those gods of theirs have been shut up in heavenly bodies; and so, if Porphyry is right, Plato must say that those gods will escape from their bodies, that is, that they will die, in order to attain to bliss. And yet God, their creator, promised them immortality, that they would dwell for ever in those same bodies in order to assure them of their felicity. And this was not because of something in their nature, but because of his all-powerful design. In the same passage Plato also refutes the contention that the resurrection of the body is incredible simply because it is impossible. In fact, God, the uncreated, is represented in Plato as saying quite explicitly to the gods created by him that he is going to do something impossible; this is when he promises them immortality. This is what he says, in Plato’s narrative: ‘Because you have come into being, you cannot be immortal and indissoluble; and yet you will never suffer dissolution, nor will the fate of death ever destroy you. For that fate will not prevail over my purpose, which is a bond for your perpetuity, a more powerful bond than those by which you are bound together.’
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No one, unless he is deaf as well as daft, could have any doubt, on hearing these words, that the creator God, according to Plato, promised the gods of his creation that he would do an impossibility. For in saying, ‘It is true that you cannot be immortal, but by my will you shall be immortal’, he is saying, in effect, ‘By my act you will become something which is impossible.’
And so he who, in Plato, promised to perform this impossibility, will raise up the flesh so that it will be incorruptible, immortal, and spiritual. Why do these objectors still cry out that what God has promised is impossible, when the world has believed in God’s promise, as it was promised that the world would believe, and when we cry out that it is God who will do this; and God does impossible things, as even Plato himself declares?
It follows that what is needed for the soul’s life of bliss is not the escape from any kind of body but the possession of an imperishable body. And what imperishable body could be more fitting for their joy than the body in which, when it was perishable, they endured their sorrow? For in that condition they will not experience that ‘dread lust’ of which Virgil (following Plato) speaks, that makes them
once more desire
To take a mortal body.
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I mean that in this state they will feel no desire to return to a mortal body, when they will possess the body to which they desire to return, and possess it in such a way as never to relinquish that possession, never to be parted from that body by any death even for a brief moment.
27.
The contradictions between Plato and Porphyry. If they yielded to one another in these they would not be far from the truth
Plato and Porphyry each made certain statements which might have brought them both to become Christians if they had exchanged them with one another. Plato said that souls could not exist for ever in a bodiless state; for that is why he said that the souls even of the wise will return into bodies again, after no matter how long a time. Porphyry, on his side, said that the soul completely purified will never return to the evils of this world after it has gone back to the Father. Thus, if Plato had communicated to Porphyry the truth he had seen, namely that even the souls of the just and wise, after complete purification, will return to human bodies, and if Porphyry, on his part, had communicated to Plato the truth that he had seen, that holy souls will never return to the miseries of the perishable body;
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if, that is, those were not beliefs peculiar to each of them, but held jointly by both, then, I imagine, they would see that it followed that souls would return to bodies, and would receive the kind of bodies in which they might live in bliss and immortality. For even holy souls, according to Plato, will return to human bodies, while Porphyry maintains that holy souls will not return to the evils of this world. Let Porphyry, then, join Plato in saying, ‘They will return to bodies; and let Plato say, with Porphyry, ‘They will not return to evils.’ Then let them
agree that they will return to the kind of bodies in which they will suffer no evils. Such bodies can only be those which God promises when he says that blessed souls will live for ever with their own flesh. As far as I can see, they would both readily grant so much to us; I mean that, having admitted that the souls of saints will return to immortal bodies, they would allow them to return to their own bodies, the bodies in which they endured the ills of this life, the bodies in which they had worshipped God with faithful devotion so that they might be delivered from these miseries.
28.
How Plato, Labeo, or even Varro might have brought themselves to a true faith in the resurrection, if their opinions had combined into a unified statement
A number of our people have a great affection for Plato because of the unique charm of his style, and because of a number of points on which he had a true insight; and for that reason they say that his view about the resurrection of the dead was something like ours. Cicero, however, in touching on this in his work On the Commonwealth,
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asserts that Plato was speaking in fun and not intending a statement of truth. For he tells of a man who came to life again and gave an account of some experiences which agreed with Plato’s arguments.
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Labeo
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also says that there were two men who died on the same day, and they met at a cross-roads, and were afterwards commanded to return to their bodies; and they determined that they would live together in friendship, and they did so, until they afterwards died again. Now these authors have told stories of a bodily resurrection taking place, of a kind such as happened with those whom we know to have been restored to this life, but not in the sense that they did not the again. But Marcus Varro records a more marvellous matter in his book
On the Race of the Roman People
. I have thought it best to quote his own words:
Some ‘genethliacs’ (casters of nativities) have laid it down that for men who are to be born again there is what the Greeks call
palingenesia
(‘another birth’); and this, according to them, takes place after four hundred and forty years. Its effect is to bring again into conjunction the same body and the same soul which were formerly united in a human being.
Now there is something of importance said here by Varro, or by his ‘genethliacs’, whoever they were; for he records their opinion without
revealing their names. The theory is false, to be sure, because in fact, when the souls have once returned to the bodies in which they were formerly clothed, they are never to leave them thereafter; and yet this theory overthrows and destroys many of the arguments for the impossibility of the resurrection, the subject on which our opponents are continually harping. For those who hold, or have held, this theory cannot suppose it impossible that corpses which have disintegrated into the atmosphere, into dust, into ashes, into fluids, into the bodies of animals, or even of men, who devoured them – that such bodies should return to their former state.
Therefore Plato and Porphyry, or rather their admirers now living, agree with us in believing that even holy souls will return to bodies (as Plato says), but that they will not return to any evils (as Porphyry says). Now it follows from these premises that the soul will receive the kind of body in which it can live for ever in felicity, without any evil; and this is the teaching of the Christian faith. Then all they have to do is to add, from Varro, the doctrine that the soul returns to the same body as before; and then the whole difficulty about the resurrection of the flesh will be solved for them.
29.
The kind of vision with which the saints will see God, in the world to come
Now let us see, as far as the Lord deigns to help us to see, what the saints will be doing in their immortal and spiritual bodies, when the flesh will no longer be living ‘according to the flesh’ but ‘according to the spirit’. And yet, to tell the truth, I do not know what will be the nature of that activity, or rather of that rest and leisure. I have never seen it with my physical sight; and if I were to say that I had seen it with my mind – with my intellect – what is the human understanding, in capacity or in quality, to comprehend such unique perfection? For there will be that ‘peace of God which’, as the Apostle says, ‘is beyond all understanding’.
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It surpasses our understanding; there can be no doubt of that. If it surpasses the understanding even of the angels, so that St Paul in saying ‘all understanding’ does not make an exception of them, we must then take him as meaning that the peace of God, the peace that God himself enjoys, cannot be known by the angels, still less by us men, in the way that God experiences it. And so ‘beyond understanding’ means, without doubt, ‘beyond all understanding except his own’.
