City of God (Penguin Classics) (56 page)
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Authors: Saint Augustine
1.
‘Natural’ theology is to be discussed with the most eminent philosophers
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present subject demands much more concentrated attention than was needed for the solution and explanation of the questions raised in the earlier books. We shall be treating of ‘natural’ theology, which is a different matter from ‘fabulous’ or from ‘civil’ theology, the theology of the theatre and that of the city; the former of those makes great play with the scandals of the gods, while the latter reveals their even more scandalous desires, showing them to be malignant demons rather than gods. But in discussing ‘natural’ theology we shall have to cross swords not with the man in the street, but with philosophers; and that name means that they profess to be ‘lovers of wisdom’.
Now if wisdom is identical with God, by whom all things were made, as we are assured by divine authority
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and divine truth, then the true philosopher is the lover of God. But the thing designated by the name is not found in all those who boast of the name. Because men call themselves philosophers it does not follow that they are lovers of true wisdom. In fact we have to choose some, from those whose opinions we have been able to discover from their writings, with whom we may discuss the subject on a reasonable level.
It is not my aim, in this present work, to refute all the baseless opinions of all the philosophers, but only those appertaining to theology – and I take this Greek word to signify reasoning or discussion about the Divinity. And I shall not deal with all the theological speculation of philosophers, but confine myself to those thinkers who, while admitting the existence of a Divinity and his concern for human affairs, do not consider that the worship of one unchangeable God is sufficient for the attainment of a life of blessedness even after death, but suppose that for this end many gods are to be worshipped, gods who were created and established by him. Such philosophers certainly go far beyond Varro’s ideas and come much nearer to the truth. For Varro could extend his ‘natural’theology as far as the visible world, or the World-Soul, but no further. But these thinkers acknowledge
a God who transcends any kind of soul, being the maker not only of this visible world – heaven and earth, in the familiar phrase – but also of every soul whatsoever, a God who gives blessedness to the rational and intelligent soul – the class to which the human soul belongs – by giving it a share in his unchangeable and immaterial light. Those philosophers are called Platonists, a name derived from their master Plato, as is well known to those who have even a superficial acquaintance with these ideas. I shall touch briefly on Plato, saying as much as I think essential for the present discussion. But first I shall mention those who preceded him in this branch of study.
2.
The Italian and Ionian schools of philosophy and their founders
As far as Greek literature is concerned (and the Greek language has the highest international reputation) there is a tradition of two types of philosophy: the Italian, deriving from the part of Italy which used to be called Magna Graecia, and the Ionian, which flourished in the countries still called by the name of Greece. The Italian school had as its founder Pythagoras of Samos.
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who is credited with the coinage of the actual name of ‘philosophy’. Before his time the title of ‘sages’ was given to those who stood out from the rest of mankind by reason of some kind of quality of life which merited praise. But when Pythagoras was asked about his profession, he replied that he was a ‘philosopher’, that is, a devotee, or lover of wisdom; it seemed to him to be most presumptuous to claim to be a ‘sage’. The originator of the Ionian school was Thales of Miletus.
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He was one of the ‘Seven Sages’; but the other six were distinguished merely by their kind of life and by certain practical rules designed to promote the good life; Thales, for his part, took steps to ensure a succession of disciples, and after his researches into natural science he committed his findings to writing, and thus won renown. His most admired achievement was
the ability to predict solar and lunar eclipses, thanks to his grasp of astronomical calculations. His theory was that water is the origin of all things, and out of water issued all the elements of the world and the world itself and all that is produced in it. But he did not ascribe the oversight of this work of creation, which strikes us with wonder when we contemplate the universe, to any operation of a Divine Intelligence.
Thales was succeeded by Anaximander,
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one of his pupils, and he changed his master’s conception of the physical universe. He did not derive everything from a single element as Thales had derived everything from water; Anaximander held that each thing has its own special source. These individual sources he believed to be infinite in number, and they give rise to an infinity of worlds with all that is produced in them. In his theory those worlds alternately disintegrate and are reborn after as long a duration as each is able to attain. Anaximander, like his master, gave no place to a Divine Intelligence in those operations of nature.
He left behind him a successor in the person of his disciple Anaxunenes,
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who ascribed the causes of all things to the infinite air. He did not deny the existence of gods, nor did he refrain from speaking of them; yet he did not believe that they created the air, but that they themselves derived their origin from it. His pupil, Anaxagoras,
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asserted his belief that the author of all the visible world is a Divine Mind working on an infinite matter, which consists of the mutually similar particles, which make up the whole universe, the individual
things being constituted by their own special particles, but through the creative activity of the Divine Mind. Another pupil of Anaximines was Diogenes.
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He also maintained that air is the primal matter, from which all things are created. But he believed that the air participates in Divine Reason, without which nothing could issue from it.
The successor to Anaxagoras was his disciple Archelaus.
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He also held that the universe is constituted by mutually similar particles which make up all the particular things; but he asserted the presence of a Divine Intelligence in them, believing that this intelligence is the active force in the universe, operating by conjoining and separating the ‘eternal bodies’, that is, the particles.
Socrates is alleged to have been a disciple of Archelaus; and this brief recapitulation is designed to lead up to him.
3.
The teaching of Socrates
Socrates is recorded as the first to turn the whole of philosophy towards the improvement and regulation of morality. All his predecessors had concentrated their attention on the study of physics, that is, on natural science. It is, in my view, impossible to decide for certain whether Socrates was led to take this course by the boredom induced by obscure and inconclusive subjects, which suggested that he should turn his attention to an inquiry offering greater clarity and certainty – the question of the necessary conditions for happiness, the goal of sleepless and laborious efforts of all philosophers – or whether, according to the more favourable interpretation of some expositors, he did not wish men’s minds to seek to invade the sphere of the divine, when they were polluted by earthly passions.
He saw that man had been trying to discover the causes of the universe, and he believed that the universe had its first and supreme cause in nothing but the will of the one supreme God; hence he thought that the causation of the universe could be grasped only by a purified intelligence. That is why he thought it essential to insist on the need to cleanse one’s life by accepting a high moral standard, so
that the soul should be relieved of the weight of the lust that held it down, and then by its natural vigour should rise up to the sphere of the eternal and behold, thanks to its pure intelligence, the essence of the immaterial and unchangeable light where dwell the causes of all created things in undisturbed stability. There is no doubt about the remarkable charm and the shrewd urbanity with which he examined and exposed the ignorant stupidity of those who fancied they possessed some knowledge about ethical questions – to which he had applied his whole mental effort, although confessing his ignorance, or concealing his knowledge of the subject. The result was that he aroused a great deal of enmity, and was condemned to death on a trumped-up charge. But the same Athenian community which had publicly condemned him later honoured him with official mourning. The public indignation was so turned against his two accusers that one of them fell a victim to the violence of the mob, while the other only escaped a similar fate by a voluntary and perpetual exile.
Thanks to the renown of his life and his death, Socrates left behind him a large body of followers of his philosophy, who rivalled each other in their enthusiastic application to discussions of ethical questions which give rise to the problem of the Highest Good, the necessary condition of human happiness. The nature of this
Summum Bonum
did not emerge clearly from the discussions of Socrates, his method being to sift every question by advancing hypotheses and then overthrowing them. And so everyone took from him what he fancied, and set up whatever agreed with his own ideas as the Final Good (the Final Good meaning that whose attainment ensures man’s happiness). Such were the differences of opinion about the Final Good held by the Socratics that (though it is scarcely credible, in the disciples of a single master), some, like Aristippus, held that pleasure is the
Summum Bonum
; others, like Antisthenes, found it in virtue;
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others had their varying opinions, and it would be tedious to enumerate them.
4.
Plato, the chief disciple of Socrates. His division of philosophy into three parts
Among the disciples of Socrates it was Plato who deservedly achieved the most outstanding reputation; and he quite overshadowed all the rest. Plato was an Athenian, born in a family which stood high in the community. He far out-distanced his fellow-students in his remarkable natural gifts; yet he decided that his own ability, aided by the teaching of Socrates, was not enough to bring his philosophy to perfection. And so he travelled far and wide, wherever he was drawn by any teacher’s reputation for philosophical insight. Thus it was that he went to Egypt to acquire all the highly prized teaching given there, and from thence passed on to that part of Italy where the Pythagoreans were in great renown. There he attended the lectures of the most eminent teachers and readily attained a grasp of the philosophy which was then enjoying its heyday in Italy.
He was devoted to his master Socrates with singular affection, and therefore even put into his mouth in almost all his discourses the ideas he himself had learnt from others, or those which he owed to his own intelligent perception, tempering them with Socrates’ charm and moral earnestness. The study of philosophy is conducted along two lines, one concerned with action, the other with pure thought – hence they may be called practical and speculative philosophy, the former dealing with the conduct of life and the establishment of moral standards, the latter concerned with the theory of causation and the nature of absolute truth. Socrates is the type of excellence in practical wisdom, while Pythagoras concentrated on the contemplative, for which he was equipped by his intellectual power. It was Plato’s great claim to fame that he brought philosophy to its perfection by joining together these two strands. He then divided philosophy into three parts: moral philosophy, which particularly relates to action; natural philosophy, devoted to speculation; and rational philosophy, which distinguishes truth from falsehood. This last is essential to both the others; but it is speculation which has a special claim to insight into the truth. Thus it is that this threefold division is not inconsistent with the distinction which recognizes the whole field of philosophical inquiry as consisting of active and speculative reasoning. However, Plato’s own thought in and about these three separate divisions; that is, how he defined (by process of knowledge or by the intuition of faith), the end of all action, where he located the cause of all phenomena, and where he found the illumination of all reasoning processes;
these are matters which, in my judgement, it would take too long to discuss in detail, and I do not think one ought to make any unsubstantiated allegations on the subject. The fact is that Plato makes a point of preserving the manner of his master Socrates, whom he introduces as a disputant in his books. It is well known that Socrates was in the habit of concealing his knowledge, or his beliefs; and plato approved of that habit. The result is that it is not easy to discover his own opinion, even on important matters. For all that, there are some points met with in reading Plato’s works, whether his own statements, or the remarks of others recorded by him, which I ought to mention and to include in this work. Sometimes these quotations support the true religion, which our faith has received and now defends; sometimes they seem to show him in opposition to it. They are passages concerning the question of the divine unity or plurality with reference to the life after death, which is the life of true blessedness.
There are thinkers who have rightly recognized Plato’s pre-eminence over the pagan philosophers and have won praise for the penetration and accuracy of their judgement, and enjoy a widespread reputation as his followers. It may be that they have some such conception of God as to find in him the cause of existence, the principle of reason, and the rule of life. Those three things, it will be seen, correspond to the three divisions of philosophy: natural, rational, and moral. For if man has been so created as to attain, through the special excellence in man’s being, to that excellence which is superior to all other things, that is, to the one true God of supreme goodness, without whom no being exists, no teaching instructs, no experience profits, then we should seek him in whom for us all things are held together, we should find him in whom for us all things are certain, we should love him, in whom is found all goodness.
