Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (165 page)
15.
The whole of God’s redeeming work has reference to the world to come
Nevertheless in the heavy yoke laid on Adam’s sons, from the day they issue from their mother’s womb until the day they go for burial to the mother of all things’ even this evil is found to be marvellous in its effect, in that it induces us to live soberly and to realize that because of the first and supremely grave sin, committed in paradise, this life has been made a life of punishment for us, and that all the provisions of the new covenant refer only to our new inheritance in the world to come. In this world we are given an earnest of that inheritance, and we shall at the appointed time come into the inheritance of which this is a pledge; but at present we go on our way in hope, and we make progress from day to day as we ‘put to death the evil actions of the body by the power of the Spirit’. For ‘God knows those who belong to him’, and ‘all those who are led by God’s Spirit are the sons of God’;
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but they are sons by grace, not by nature; for God’s only Son by nature was made the Son of Man for us by compassion, so that we who by nature are sons of men might become sons of God through him by grace. He, as we know, while continuing changeless, took our nature to himself from us so that in that nature he might take us to himself; and while retaining his divinity he became partaker of our weakness. His purpose was that we should be changed for the better, and by participation in his immortality and his righteousness should lose our condition of sinfulness and mortality, and should retain the good that he did while in our nature, perfected by the supreme good in the goodness of his nature. For just as we have descended to this evil state through one man who sinned, so through one man
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(who is also God) who justifies us we shall ascend to that height of goodness. And yet no one should be confident that he has passed over from the one state to the other, until he has arrived where there will be no more temptation – until he has achieved that peace which is his aim in the many varied struggles of this present warfare, in which ‘the desires of the body oppose the spirit, and the spirit fights against the body’s
desires.’
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Now this war would never have been if human nature had, by free choice, persisted in that right condition in which it was created. As it is, however, human nature has refused to keep that peace with God in happiness; and so in its unhappiness it is at war with itself. And yet this evil state is better than the earlier condition of this life; for it is better to struggle against vices than to be free from conflict under their domination. Better war with the hope of everlasting peace than slavery without any thought of liberation. Our desire is, indeed, to be free even of this war; and by the fire of divine love we are set on fire with longing to attain that orderly peace where the lower elements may be subdued to the higher in a stability that can never be shaken. But even if (perish the thought!) there were no hope of attaining this great good, we ought none the less to prefer to continue in this state of conflict, with all its troubles, than to allow our vices to have dominion over us by ceasing to resist.
16.
The laws of grace which govern every stage in the life of the regenerate
But so great is God’s mercy towards the ‘vessels of mercy which he has designed for glory’
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that although in infancy, the first age of man, the child is under the control of bodily desires and offers no resistance to them; nevertheless, if the child has received the sacrament of our Mediator, then even if his life ends at this age, he has assuredly been ‘transferred from the power of darkness’
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into the kingdom of Christ, and not only is he not destined for everlasting pains but he will not even undergo any purifying torments after death. The same holds true for the second age, which we call childhood, when reason has not yet undertaken the battle against the lower nature, and when, in general, the child is dominated by all kinds of vicious pleasures, because although he now has the power of speech, his undeveloped mind is not yet capable of understanding the commandments. For this spiritual rebirth is by itself enough to ensure that the baptized will not be debarred from felicity by the evil contracted, along with death, in physical birth. But when the child arrives at years of discretion, when he can now understand the commandments and can be subject to the rule of the Law, then he must take up the struggle against evil impulses, and fight vigorously, to avoid being led into sins which will bring damnation. And if those impulses have not yet grown strong and their victory has not become habitual, then they are more easily
overcome, and they yield to the victor; but if they have grown accustomed to conquest and command, victory over them is difficult, and costs great hardship. And this warfare is not waged with genuinely whole-hearted purpose, unless the motive is the love of true righteousness, which comes through faith in Christ. For if the Law is there with its commands, but the Spirit with its help is absent, the very prohibition of the sin increases the craving for sin, and when that craving wins the day, the guilt of transgression is added to the evil impulses. Not infrequently, to be sure, the obvious vices are overcome by vices so masked that they are reputed virtues; and the king of those is pride, an exalted self-satisfaction which brings a disastrous fall. Then, and only then, must those evil impulses be reckoned as defeated, when they are defeated by the love of God, which none but God himself can give; and he gives it only through ‘the mediator between God and men, the man Christ Jesus’,
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who was made partaker of our mortality to make us partakers of his divinity. Very few are so lucky as to avoid committing some sin worthy of damnation after they have entered on adolescence, either a moral offence or breach of the Law or some false opinion showing a criminal impiety; very few young men succeed in overcoming, with the abundant help of the Spirit, everything which could gain the mastery over them through the temptations of sensual pleasure. Very many, however, when they have accepted the authority of the commandments, are first vanquished by overpowering impulses of evil, and become transgressors of the Law, then they have recourse to the help of his grace, so that with this assistance they may win the victory by bitter penitence and more strenuous warfare, when they have first subjected their mind to God and have thus put their mind in command of their sensual desires.
It follows that anyone who desires to escape everlasting pains needs not only to be baptized but also to be justified in Christ, and thus to pass from the Devil to Christ. But he should not imagine that any pains will be purificatory, except those that precede that ultimate and terrible judgement. However it is certainly not to be denied that the eternal fire itself will be proportionate to the deserts of the wicked, which differ though all alike are evil; and for some it will be milder, for others more severe, whether the fire itself will vary in its power and heat in proportion to the punishment of each sinner, or whether its heat will be everywhere the same but the pain will be felt in different degrees.
17.
The opinion that punishment will not last for ever
I am aware that I now have to engage in a debate, devoid of rancour, with those compassionate Christians who refuse to believe that the punishment of hell will be everlasting either in the case of all those men whom the completely just Judge accounts deserving of that chastisement, or at least in the case of some of them; they hold that they are to be set free after fixed limits of time have been passed, the periods being longer or shorter in proportion to the magnitude of their offences. On this subject the most compassionate of all was Origen, who believed that the Devil himself and his angels will be rescued from their torments and brought into the company of the holy angels, after the more severe and more lasting chastisements appropriate to their deserts.
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But the Church has rejected Origen’s teaching,
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and not without good reason, on account of this opinion and a number of others, in particular his theory of the incessant alternations of misery and bliss, the endless shuttling to and fro between those states at predetermined epochs. For in fact he lost even the appearance of compassion in that he assigned to the saints genuine misery, by which they paid their penalties, and false bliss, in which they could not experience the joy of everlasting good in genuine security –I mean that they could not be certain of it without any apprehension.
Very different, however, is the error, promoted by tenderness of heart and human compassion, of those who suppose that the miseries of those condemned by that judgement will be temporal, whereas the felicity of all men, who are released after a shorter or longer period, will be everlasting. Now if this opinion is good and true, just because it is compassionate, then it will be the better and the truer the more compassionate it is. Then let the fountain of compassion be deepened and enlarged until it extends as far as the evil angels, who must be set free, although, of course, after many ages, and ages of any length that can be imagined! Why should this fountain flow as far as the whole of human kind, and then dry up as soon as it reaches the angels? And yet our friends cannot bring themselves to stretch out further in their-compassion until they reach the liberation of the Devil himself! Nevertheless, if anyone could bring himself to go so far he would outdo them in compassion! For all that, his error would manifestly
surpass all errors in its perversity, its wrong-headed contradiction of the express words of God, by the same margin as, in his own estimation, his belief surpasses all other opinions in its clemency.
18.
The opinion that all men are to be saved from damnation by the intercession of the saints
There are even some people, as I know from having met them and talked with them, who give the appearance of reverencing the holy Scriptures and yet lead reprehensible lives; when such people plead their own case they attribute to God a tenderness towards the human race much more lavish than that ascribed to him by those I have just mentioned. They admit, indeed, that the divine predictions about the wicked and the unbelievers are true, in that this is the fate they deserve; but they maintain that when it comes to the judgement, mercy is destined to carry the day. For God, they say, will in his mercy grant them the prayers and intercessions of his saints; because if the saints prayed for them when they experienced their enmity, how much more will they intercede for them when they see them prostrated in humble supplication!
It is indeed incredible, they urge, that the saints should lose their tender feelings of compassion at a time when they have reached the fulfilment of perfect sanctity – incredible that whereas they prayed for their enemies in the past, when they themselves were not yet sinless, they should not now pray for their suppliants, when they themselves have entered on a state of sinlessness. Are we really to suppose that God will not listen to his children, all these beloved children, at a time when they have come to such a degree of holiness that he will find no hindrance to their entreaty?
There is a passage in the psalms which is quoted as evidence by those who allow the infidel and the ungodly to be released from all ills, though after a long period of torment; but our present tender-hearted ones claim it even more as evidence for their contention. It runs, ‘Will God really forget to be merciful? Will he in his wrath restrain his compassion?’
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His wrath, they say, means the infliction of eternal punishment, by his sentence, on all who are unworthy of everlasting bliss. But if God allows a long punishment, or even if he permits any punishment at all, then obviously he will be ‘restraining his compassion’, so that this can happen; and the psalmist says that he will not do this. For he does not say, ‘Will God in his anger really restrain
his compassion
for long
?’ and so he implies that God will not restrain his compassion at all.
Now those who hold this view will have it that the threat of God’s judgement is not a lying threat, although in fact he is not going to condemn anyone, in the same way as we cannot say that it was a lying threat when God said that he was about to destroy the city of Nineveh.
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For then, they say, he did not fulfil his threat, although he foretold the fall of Nineveh unconditionally. He did not say, ‘Nineveh will be overthrown,
unless the people repent and amend their ways
’; he put in no such additional clause when he announced the coming destruction of that city. But they regard that threat as being truthful for this reason: that God predicted something that the Ninevites truly deserved to suffer, although he was not to bring it about. He spared them, to be sure, they say, but of course he was well aware that they would repent; and yet he predicted the coming destruction, absolutely and definitely. This then, they contend, was true in respect of the truth of his sternness, because they deserved it; but it was not true in consideration of his mercy, which he did not restrain in his wrath; and so he spared the suppliants the punishment with which he had threatened the unruly. Well then, they argue, if on this occasion he spared the Ninevites, when he was bound to disappoint his holy prophet by so doing, how much more will he spare those sinners, at their pitiful supplication, at a time when all his saints will be begging him to spare them!
This is the surmise they cherish; and they suppose that the reason for the silence of holy Scripture on this point is to ensure that many people should amend their lives for fear of lengthy or even everlasting pains, and that thus there should be people capable of praying for those who have not amended. And yet, in their opinion, the inspired oracles have not been completely silent on the point. For example, consider this quotation: ‘How great, Lord, is your kindness, which you have kept secret for those who fear you.’
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Surely, they say, the point of this is that we should understand that the great kindness of God has been hidden and kept secret to keep men in fear? They also quote the Apostle’s saying that ‘God has confined all men in unbelief, so that he may have compassion on all’,
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and they go on to say that what he intended to convey by this was that no one will be condemned by God.
And yet even the people who hold this view do not stretch their conjecture to include the liberation of the Devil and his angels, or
even their exemption from damnation. They are in fact moved by a human compassion which is concerned only for human beings; and in particular they are pleading their own cause, promising themselves a delusive impunity for their own disreputable lives by supposing an all-embracing mercy of God towards the human race. And for that reason they are surpassed in their preaching of God’s mercy by those who promise this impunity even to the prince of the demons and to his satellites.