Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (173 page)
Easter arrived, and on the morning of that very Sunday, when a crowded congregation had already assembled the young man, as he prayed, was holding on to the grating of the holy shrine containing the martyr’s relics. Suddenly he fell flat on his face and lay there as if asleep; and yet he was no longer trembling as he usually did even in his sleep. Those present were astonished; some of them were panic-stricken, others were filled with pity; and when they made as if to lift
the man up, some people stopped them and said that they should instead wait and see what happened. Then, suddenly, he got up; he was not trembling. He had been cured, and he was standing there, completely recovered, meeting the stares of the congregation.
Who could then refrain from giving praise to God? The whole church was filled in every corner with shouts of thanksgiving. They ran with the news to where I was sitting, ready for the procession. They came rushing one after another, each one telling me, as if it were fresh news, what I had been told by the one before. I was joyfully offering my private thanks to God when the young man himself came in with many others and bent down at my knees, then straightened himself to receive my kiss. Then we went out to join the congregation. The church was packed, and it rang with the shouts of joy: ‘Thanks be to God! God be praised!’ The cries came from all sides; not a mouth was silent. I greeted the people; they replied with shouts expressing even greater fervour. At last silence was restored and the appointed lessons from holy Scripture were read.
Then when we reached the place for my sermon I simply said a few words appropriate to the occasion and the joy and happiness of the event; for I thought it better to give them a chance to hear, or rather to ponder in their hearts, what might be called the eloquence of God in a work of divine power. The man had breakfast with us and gave a detailed account of the whole tragic history of himself, his brothers, his sisters, and his mother. And so on the following day after the sermon I promised that an official record of his story would be issued for public reading. This promise was fulfilled three days after Easter Sunday, when I made the brother and sister stand on the steps of the bishop’s throne, just below the level from which I addressed the congregation, while the narrative was read.
The whole congregation, men and women alike, fixed their gaze on the pair, the brother standing without any untoward movement, the sister trembling in every limb. Those who had not seen the effect of the divine mercy in him now observed it from seeing his sister. They realized what they had to give thanks for in his case, and what they had to pray for on her behalf. Meanwhile, at the conclusion of the reading, I instructed both of them to withdraw from the sight of the people; and then I had just begun to discuss the whole case in some detail. Then, while I was speaking, what should be heard but the sound of fresh cries of thanksgiving from the martyr’s shrine! The people who had been listening to my address turned in that direction and began to flock to the spot.
The explanation was that when the girl had descended from the step where she was standing, she went over to the martyr’s shrine to pray. As soon as she touched the grating, she, as her brother had done, fell down as if asleep and got up cured. And so while I was asking what had happened and what had occasioned the joyful uproar, they returned with her into the basilica where I was, bringing her back from the martyr’s shrine in perfect health.
Then indeed there arose such a clamour of wonder, such a continuous shouting, mingled with tears, that it seemed impossible that it should ever end. The girl was brought back to the place where just now she had stood trembling. Those who had grieved that she had remained so different from her brother now rejoiced to see her so like him. They perceived that they had not yet poured out their prayers for her, and yet already their first intention of goodwill for her had been so quickly answered. They rejoiced in the praises of God with wordless cries, with such a noise that my ears could scarcely endure it. Now was there anything in their hearts as they rejoiced except the same faith in Christ for which Stephen shed his blood?
9.
The miracles performed by the martyrs in Christ’s name bear witness to their faith in Christ
What do these miracles attest but the faith which proclaims that Christ rose in the flesh and ascended into heaven with the flesh? For the martyrs were all martyrs, that is witnesses, to this faith. It was in bearing witness to this faith that the martyrs endured the bitter enmity and the savage cruelty of the world; and they overcame the world not by resisting but by dying. For this faith they died; and they can now obtain these blessings from the Lord, for whose name they were slain. For this faith their wonderful endurance went before, so that all this power might follow in these wonderful works. Now if the resurrection to eternal life has not already taken place in the person of Christ, or if it is not to come in the future, in accordance with the prophecies of Christ, or in accordance with prophecies given before that by the prophets who announced the coming of Christ, how is it that the martyrs, who were slain for the faith that proclaims this resurrection, have the power to work such marvels? For God may himself perform them by himself, through that wonderful operation of his power whereby, being eternal, he is active in temporal events; or he may effect them through the agency of his servants; and when he effects them by his servants he may do this through the spirits of the
martyrs, as he also acts through men who are still in the bodily state; or he may effect all those wonders through the service of the angels, the invisible, immaterial, unchangeable agents of his commands, in which case the acts said to be done by the martyrs are in fact done in answer to their prayers, not through their direct activity. Or it may be that some miracles are effected in these ways, others by different methods which are quite beyond mortal comprehension. Be that as it may, they all testify to the faith in which the resurrection to eternal life is proclaimed.
10.
The superiority of the martyrs over the demons, and the difference between their miracles
At this point we shall probably be told that the pagan gods have performed some miracles. Well then, it is all to the good, if the pagans are ready to put their gods on the same level as our dead men. Are they going to admit that they have gods who are merely men deified after death, like Hercules, like Romulus, like many others whom they suppose to have been received into the ranks of the gods? For us, however, the martyrs are not gods, because we know one only God, who is the God both of us and of our martyrs. And apart from that, the miracles allegedly performed in the pagan temples are not worthy of comparison with those performed at the shrines of our martyrs. And even if there seems to be any similarity, their gods are outdone by our martyrs, as Pharaoh’s magicians were by Moses.
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Moreover, the pagan marvels were the work of demons, in the arrogance of their foul pride which made them ambitious to be the gods of the pagans, whereas the Christian miracles are the work of martyrs, or rather they are the work of God, with the co-operation of the martyrs or in response to their prayers; and the purpose of those miracles is the advancement of that faith by which we believe, not that the martyrs are our gods, but that we and they have the same God. It comes to this: the pagans have built temples for their gods, they have set up altars, established priesthoods and offered sacrifices, whereas we Christians construct, in honour of our martyrs, not temples, as if to gods, but memorial shrines, as to men who are dead, but whose spirits are living with God. We do not in those shrines raise altars on which to sacrifice to the martyrs, but to the one God, who is the martyrs’ God and ours; and at this sacrifice the martyrs are
named
, in their own place and in the appointed order, as men of God who have overcome the world in
the confession of his name. They are not invoked by the priest who offers the sacrifice. For, of course, he is offering the sacrifice to God, not to the martyrs (although he offers it at their shrine) because he is God’s priest, not theirs. Indeed, the sacrifice itself is the Body of Christ, which is not offered to them, because they themselves are that Body.
This being so, which of these are more credible, as workers of miracles? Those whose desire it is to be reckoned gods by those for whom they perform these works? Or those who do something that excites wonder, in order to promote belief in God, which is what Christ also is? Those who have chosen that their ceremonies shall be acts of disgrace?
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Or those who do not choose that ceremonies in their honour should sing their praises but that the whole act, in which they are truly praised, should advance the glory of him in whom they are praised? For, to be sure, it is in the Lord that their souls are praised.
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Let us then believe in those latter, since they speak the truth, as well as performing wonders. In fact, it was for speaking the truth that they suffered; and because of this they have the power to perform miracles. And among all the truths they speak this is the most important: that Christ rose from the dead and first displayed the immortality of the resurrection in his own body, and promised that it would come to us at the beginning of the new age or (which is the same) at the end of this world.
11.
An answer to the Platonists’ contention that an earthly body cannot exist in heaven
Now those rational thinkers (‘whose thoughts God knows to be foolishness’
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) argue against this great gift of God, the resurrection of the body; and they base their argument on the weights of the elements. They have learnt, to be sure, from their master, Plato, that the two greatest bodies of the universe, at the opposite extremes of the universe, are linked and connected by two intermediary elements, air and water.
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Then, they say, starting from this earth at the bottom and working upwards, the next element is the water, above that the air, and above that, finally, the sky; and it therefore follows that an earthly body cannot exist in heaven; for each element is balanced by its own weight, so that each keeps to its own place. Here you see the
kind of arguments that human weakness, swayed by folly, opposes to the divine omnipotence. How is it that there are so many earthly bodies in the air, although air is the third element from earth? God has given to the birds, with their earthly bodies, the ability to be borne aloft in the air because of the lightness of their feathers and wings; are we to suppose that he will not be able to give to the bodies of men, now made immortal, the quality which will enable them to live even in the highest heaven? On the Platonists’ argument the earthly animals which are unable to fly – a category which includes human beings – ought to live under the earth, just as the fishes, the water animals, live under the water. How is it then that an earthly animal lives his life not just as one remove from earth, that is, in water, but in the third element, the air? Why is it that although he belongs to the earth, he is immediately choked if he is forced to try to sustain life in the next element above the earth and yet he succeeds in living in the third? Are the elements out of order here? Or is the fault not in the natural world but in the arguments of the Platonists? I forbear quoting the point I have already made in the thirteenth book,
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about the many heavy earthly substances, lead for example, which may be given a form by a craftsman to enable them to float in water. Are we, I asked there, to deny the Almighty Artist the power to give the human body a quality which will enable it to be borne up to heaven and to exist there?
This much is certain: if the Platonists think over what I said in that former passage, they cannot find any answer to it, in terms of that ‘order of the elements’, about which they are so confident. For even if, in the ascending scale, earth is first, water second, air third, heaven fourth, still, the substance of the soul is above them all. Aristotle calls it ‘the fifth material substance’,
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whereas Plato calls it immaterial. If it were the fifth it would certainly be above the others; but if it is immaterial it is much more superior to all material things. Then what is it doing in an earthly body? It is the most rarefied of substances; what is it doing in this gross mass? It is the lightest; what is it doing in this heavy weight? It is the swiftest; how does it consort with this sluggishness? Must we suppose that it has not the power to ensure, in virtue of its extraordinary quality of nature, that the body belonging to it shall be raised up to heaven? In our present state the natural substance of earthly bodies is able to keep the soul on the earthly level;
will not the soul eventually have the power to raise the earthly body to a higher realm?
And now if we turn to examine the miracles of paganism, the achievements of their gods which they oppose to those of our martyrs, we shall find that those achievements support our side, and supply us with invaluable assistance. In fact, among their greater miracles is the one recorded by Varro concerning a Vestal Virgin who had come under suspicion of unchastity and was in danger of her life. The story goes that she filled a sieve with water from the Tiber, and carried it to her judges without spilling a drop. Now who was it that kept that weight of water in the sieve? Who was it who prevented the water from pouring out on to the ground from all those gaping holes? The reply will be, ‘Some god, or some demon.’ If a god, are we to think him a greater deity than the God who made the world? If a demon, is he to be supposed more powerful than an angel, the servant of the God who made the world? If then a lesser god, or angel or demon had the power to suspend a weight of the liquid element in such a way that the natural properties of water appeared to be changed, is it conceivable that Almighty God, the creator of all the elements, will not have the power to annul the heavy weight of an earthly body, to enable the revived body to live in the same element in which God has chosen that the reviving spirit should dwell?
Moreover, these philosophers make air the middle element, with water below and fire above it. How is it then that we often find it between water and water, and between water and earth? What do they make of watery clouds, and the fact that the intermediate air is found between those clouds and the sea? Assuming this classification of elements by weight, how is it that violent torrents, filled with water, which flow on earth under the lower air, begin by being suspended in the clouds above the lower air? Above all, how is it that the air is intermediate between the height of heaven and the dry expanses of earth, wherever the world stretches, if its appointed place is between sky and water, just as water is stationed between air and earth?
Finally, granted this established order of the elements, expounded by Plato, in which the two extremes, fire and earth, are connected by two intermediaries, air and water, with fire located in the sky, while earth is at the bottom as a kind of foundation for the world, and therefore earth cannot be in the sky; granted this, how is it that fire itself can exist on the earth? According to this scheme, to be sure, these two elements, earth and fire, ought to be in their proper places, the lowest level and the highest; and then, if they refuse to allow a
place in the highest sphere for the element which belongs to the lowest level, then equally the highest element can have no place in the lowliest region. The Platonists suppose that not a particle of earth can exist in heaven, now or at any future time; by the same token we ought not to see any particle of fire on earth. But in fact there is fire not only on earth but inside the earth, so much so that the tops of mountains belch out fire. And, apart from this, we see that fire exists on earth for the uses of mankind; and we observe that it is derived from the earth, since it is produced from timber and from stones, which are, beyond dispute, earthly material substances. Ah, but that elemental fire (they object) is calm, pure, harmless, everlasting; this fire of ours is turbulent, smoky, at once destructive and destructible. And yet it does not destroy the mountains in which it blazes continually, not the hollows in the earth. But let us agree that our fire is different from that pure element, and is adapted for an existence on earth; then why will they not let us believe that the natural substance of earthly bodies may eventually be made indestructible and thus will be adapted for heaven, just as fire is made destructible and adapted for this earth of ours?
The conclusion is that the Platonist’s arguments for the classification of the elements by weight cannot set limits on the power of Almighty God so that he cannot make our bodies capable even of a dwelling in the heavens.