Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (17 page)
1.
The limit to be imposed on discussion of objections
I
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only the weak understanding of the ordinary man did not stubbornly resist the plain evidence of logic and truth! If only it would, in its feeble condition, submit itself to the restorative medicine of sound teaching, until divine assistance, procured by devout faith, effected a cure! In that case, men of sound judgement and adequate powers of exposition would not need to engage in lengthy discussions in order to refute mistakes and fanciful conjectures. But as things are, the intelligent are infected by a gross mental disorder which makes them defend the irrational workings of their minds as if they were logic and truth itself, even when the evidence has been put before them as plainly as is humanly possible. Either they are too blind to see what is put before their face, or they are too perversely obstinate to admit what they see. The result is that we are forced very often to give an extended exposition of the obvious, as if we were not presenting it for people to look at, but for them to touch and handle with their eyes shut.
And yet, will we ever come to an end of discussion and talk if we think we must always reply to replies? For replies come from those who either cannot understand what is said to them, or are so stubborn and contentious that they refuse to give in even if they do understand. In fact, as the Bible says, ‘Their conversation is unrighteousness, and they are indefatigable in folly.’
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You can see how infinitely laborious and fruitless it would be to try to refute every objection they offer, when they have resolved never to think before they speak provided that somehow or other they contradict our arguments.
For this reason, my dear son Marcellinus, I hope that you and others, for whose benefit, in the love of Christ, I freely devote this labour of mine, will not be the kind of critics who always look for a reply when any opposition is raised to what is said in this book. I trust they will not be like the ‘silly women’, of whom the Apostle speaks, ‘who are always being instructed, and never arrive at knowledge of the truth’.
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2.
Summary of matters treated in Book I
I began in the first book to treat of the City of God, which is the subject of the whole of this work which, with God’s help, I have taken in hand. And the first duty that presented itself was to reply to those who hold the Christian religion responsible for the wars with which the whole world is now tormented, and in particular for the recent sack of Rome by the barbarians.
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They ascribe this to the Christian prohibition of the offering of abominable sacrifices to demons, whereas they ought instead to be grateful to Christ because in his honour the established usage of war was suspended – the barbarians made available to fugitives consecrated places of vast capacity, and in many cases they respected the status of servants of Christ (whether genuine or assumed in fear) so that they held it to be unlawful to exercise on them the customary rights of war.
This question then arose: why did these divine blessings extend also to the godless and the ungrateful? And why did the hardships inflicted by the enemy fall alike on godless and godly? This question has a wide extension, for many people are continually troubled by the fact that the everyday gifts of God, as also the disasters of humanity, happen to those of good and those of evil life without distinction. The task I have set myself obliged me to attempt a solution, and this has caused some delay. In particular, I have been concerned to administer consolation to women of holy and devout chastity who have felt the pangs of shame at their treatment by the enemy, although they have not lost their resolute purity. I have urged them not to be ashamed of being alive, since they have no possible reason for being ashamed of having sinned.
Then I addressed some words to those who assail Christians in their distress with heartless insolence, and especially those who attack chaste and holy women in their humiliation and shame. Those are the most debased and cynical of mankind, utterly degenerate sons of those very Romans whose many famous exploits are praised and celebrated in history – they are in fact the sworn enemies of the glory of their ancestors. Rome was founded and extended by the labours of those men of old; their descendants made Rome more hideous while it stood than when it fell. For in the ruin of the city it was stone and timber which fell to the ground; but in the lives of those Romans we saw the collapse not of material but of moral defences, not of material but of spiritual grandeur. The lust that burned in their hearts was more deadly than the flame which consumed their dwellings.
With this I brought my first book to an end. My purpose now is to proceed to treat of the disasters which Rome has suffered since its foundation, whether at home or in the subject provinces, disasters which they would blame on the Christian religion, if at that time the teaching of the Gospel had rung out with its sweeping condemnation of their false and deceiving gods.
3.
A study of history will show what calamities befell the Romans when they worshipped the pagan gods before Christianity displaced them
You must bear in mind that in mentioning these facts I am still dealing with the ignorant, the people whose stupidity has given rise to the popular proverb, ‘No rain! It’s all the fault of the Christians.’
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The well-educated
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who are fond of history are readily acquainted with these facts, but they wish to inflame the hatred of the illiterate mobs against us, and so they pretend not to know the facts, and do their best to support the vulgar notion that the disasters which are bound to fall on humanity during a given period and over a given area are to be laid at the door of Christianity, which, in opposition to their gods, is being extended everywhere with immense prestige and unexampled popularity.
So let us help them to recall the many and various disasters which overwhelmed the Roman State before Christ’s incarnation – before his name became known to the nations, and received that honour which arouses their ineffectual envy. And in the face of these facts let them defend their gods if they can, assuming that the gods are worshipped in order that the worshippers may escape such calamities. For if they suffer anything of this kind now, they contend that we are to be held responsible. Why then did the gods allow the catastrophes which I am going to mention to fall upon their worshippers, before the proclamation of Christ’s name offended them and before Christ’s name put a stop to their sacrifices?
4.
Pagan gods had no moral teaching for their worshippers; in fact pagan rites were full of obscenities
In the first place, why did these gods refuse to take the trouble to prevent the degeneration of morality? For the true God had a right to neglect those who did not worship him, but as for those gods of theirs – the prohibition of whose worship these utterly ungrateful men complain of – why did they give their worshippers no laws to help them to a good way of life? It would certainly have been fitting for the gods to be concerned about the conduct of those who concern themselves with their worship.
‘But’, it will be replied, ‘a man’s wickedness depends on his own free will.’ Who would deny this? Nevertheless, it was the responsibility of the gods, as counsellors, not to conceal the instructions for a good life from the people who worshipped them. They should have presented and proclaimed them plainly; they should have confronted and convicted sinners by their prophets, threatening punishments to evildoers and promising rewards to those of upright life. Yet the temples of these gods never rang with any such clearly and emphatically uttered exhortations.
When I was a young man I used to go to sacrilegious shows and entertainments. I watched the antics of madmen; I listened to singing boys; I thoroughly enjoyed the most degrading spectacles put on in honour of gods and goddesses – in honour of the Heavenly Virgin, and of Berecynthia, mother of all.
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On the yearly festival of Berecynthia’s purification the lowest kind of actors sang, in front of her litter, songs unfit for the ears of even the mother of one of those mountebanks, to say nothing of the mother of any decent citizen, or of a senator; while as for the Mother of the Gods – ! For there is something in the natural respect that we have towards our parents that the extreme of infamy cannot wholly destroy; and certainly those very mountebanks would be ashamed to give a rehearsal performance in their homes, before their mothers, of those disgusting verbal and acted obscenities. Yet
they performed them in the presence of the Mother of the Gods before an immense authence of spectators of both sexes. If those spectators were enticed by curiosity to gather in profusion, they ought at least to have dispersed in confusion at the insults to their modesty.
If these were sacred rites, what is meant by sacrilege? If this is purification, what is meant by pollution? And the name of the ceremony is ‘the
fercvla
’,
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which might suggest the giving of a dinnerparty where the unclean demons could enjoy a feast to their liking. Who could fail to realize what kind of spirits they are which could enjoy such obscenities? Only a man who refused to recognize even the existence of any unclean spirits who deceive men under the title of gods, or one whose life was such that he hoped for the favour and feared the anger of such gods, rather than that of the true God.
5.
The obscenities performed in the worship of the ‘Mother of the Gods
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The last people I should choose to decide on this matter are those who are more eager to revel in the obscene practices of this depraved cult than to resist them. I should prefer the decision of Scipio Nasica,
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the very man whom the Senate chose as their best man, whose hands received this devil’s image and brought it to Rome. Let him tell us whether he would wish his mother to have deserved so well of her country that she should be accorded divine honours. For it is well known that the Greeks and the Romans, and other peoples, have decreed such honours to those whose public services they valued highly, and that such people were believed to have been made immortal and to have been received among the number of the gods.
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No doubt he would desire such felicity for his mother, if it were possible. But let me go on to ask him whether he would like such disgusting rites as these to be included among the divine honours paid to her? Would he not cry out that he would prefer his mother to be dead, and beyond all experience, than that she should live as a goddess, to take pleasure in hearing such celebrations? It is unthinkable that a senator of Rome, of such high principles that he forbade the erection of a theatre in a city of heroes, should want his mother to be honoured as a goddess by such propitiatory rites as would have scandalized her as a
Roman matron. He would surely have thought it quite impossible for a respectable woman to have her modesty so corrupted by the assumption of divinity that her worshippers should call upon her with ritual invocations of this sort. These invocations contained expressions of such a kind that had they been hurled at any antagonist in a quarrel, during her life on earth, then if she had not stopped her ears and withdrawn from the company, her friends, her husband and her children would have blushed for her. In fact the ‘Mother of the Gods’ was such a character as even the worst of men would be ashamed to have for his mother. And when she came to take possession of the minds of the Romans she looked for the best man of the country, not so as to support him by counsel and help, but to cheat and deceive him, like the woman of whom the Bible says, ‘she ensnares the precious souls of men’.
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Her purpose was that a mind of great endowments should be puffed up by this supposedly divine testimony and should think itself truly exceptional, and therefore should cease to follow true religion and piety – without which every national ability, however remarkable, disappears in the ruin which follows on pride. And thus that goddess could seek the support of the best of men only by trickery, seeing that she requires in her worship the kind of behaviour which decent men shrink from even in their convivial moments.
6.
The pagan gods never sanctioned a doctrine of right living
This is the reason why those divinities have no concern for the morals of the cities and peoples by whom they were worshipped. Rather they allowed the most terrible and abominable evils to have free play, to the utmost detriment, not of lands and vines, not of houses and property, not even of the body, which is the servant of the mind, but of the mind itself, the actual ruler of the flesh. They allowed this; they did not use their awful power to prevent it. Or if they did try to stop it, let us have the evidence. And we do not want to hear general assertions about whispers breathed into the ears of a chosen few, and handed down by a secret religious tradition,
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teaching integrity and purity of life. Let the pagans show, or even mention, places consecrated for such gatherings where what happens is not the performance of spectacles
marked by lewd utterances and gestures on the part of the actors, with a free rein to every kind of depravity – not the celebration of The Flight of the Kings
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(which is really the flight of all decency and morality) – but where the assembled people can hear the commands of the gods about the need to restrain avarice, to curb ambition, to put a check on lust, and where wretched men may learn the lesson that Persius teaches in a voice of sharp reproach: