City of God (Penguin Classics) (72 page)
Read City of God (Penguin Classics) Online
Authors: Saint Augustine
Great miracles gave testimony to the Law, apart from those I have spoken of, and apart from the utterances which issued from the place of the Ark. When the Hebrews were entering the promised land and the Ark started to cross over, the river Jordan stopped its flow on the upstream side and flowed away downstream, thus affording a dry passage for the Ark and the people. After that, when they met with the first resistance from a city, which followed the custom of the Gentiles in worshipping a plurality of gods, the Ark was carried round the city seven times and the walls suddenly collapsed, without any physical assault or any use of the battering-ram.
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Thereafter, when the Hebrews were by now within the promised land, and the Ark had been captured by the enemy because of the sins of the people, its captors set it in a place of honour in the temple of the god whom they honoured above all the rest, and shut the temple when they went out. Next day, when they opened the temple, they found the image to which they offered their prayers fallen to the ground and broken, a sorry sight. Under the stress of such prodigies, and after even more unpleasant punishment, the enemy restored the Ark of God’s Testimony to the people from whom they had captured it. And what circumstances attended that restoration! They loaded the Ark on a cart, to which they harnessed cattle from whom they had taken their sucking calves. Then they let the cattle go where they liked, wishing even here to test the divine power. The cattle, without any man to guide or steer them, resolutely made their way to the Hebrews, without turning back in response to the lowing of their hungry calves; and thus they restored the sacred object to those who revered it.
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Such miracles are small things for God, but important for mortals, to inspire in them a salutary fear and to give them instruction. Now the philosophers, and in particular the Platonists, have won praise for wisdom superior to the rest of mankind, as I said a little earlier, for having taught that divine providence controls even the lowest things
on the earth, producing as evidence all the thousands of beauties found not only in the bodies of living creatures but even in blades of grass.
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If this is so, how much clearer is the witness to divine power in the miracles which take place at the moment when the religion is presented to men which forbids sacrifice to any being in heaven, on earth, or in the underworld, and prescribes sacrifice solely to the one God, who alone gives us happiness by his love for us and our love for him. He defines in advance the periods in which these sacrifices are demanded; he foretells that these sacrifices will be changed for something better through the action of a better priest, and by this he makes it clear that he does not himself desire such sacrifices but uses them to point to things of greater worth. His purpose is not that he should be glorified by those honours, but that we should be inflamed by the fire of his love and aroused to worship him and unite ourselves to him; and that is a good for us, not for him.
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Against those who deny the credibility of the Church’s books in the matter of the miracles by which God’s people were instructed
Is anyone going to say that those miracles are false; that they never happened, but were hes invented by writers of Scripture? Anyone who says this, and asserts that in these matters no reliance is to be placed on any written evidence, can go on to say that none of the gods has any concern for the affairs of mortals. It was, in fact, only by the performance of miracles that the pagan gods persuaded men that they should offer them worship; and the evidence for those miracles is found also in history, the history of the pagan world; and these gods were able to show their power as wonder-workers, even though they could not point to any service they rendered to mankind. Hence, in this present work (on the tenth book of which we are now engaged) we have not undertaken to refute those who claim that there is no such thing as divine power, or maintain that it has no concern for human affairs.
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Our argument is with those who prefer their own gods to our God, the founder of the Holy and Most Glorious City. Such men do not know that he is the invisible and unchanging founder of this visible and changing world, the true giver of the life of blessedness, the source of which is not to be found in his creatures but in himself.
For it is God’s prophet who says, with complete truth, ‘As for me,
my true good is to cling to God.’
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The question of the Supreme Good, to the attainment of which all duties are to be referred, is a matter of debate among philosophers. Our prophet did not say, ‘For me the good is the possession of abundant wealth’, or, ‘to enjoy the distinction of the purple robe and the glory of sceptre or crown’; nor (as some philosophers
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have not blushed to say), ‘My good is bodily pleasure’; nor (following what seems to have been the better conception of those whom I take to be better philosophers),
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‘My good is the virtue of my soul.’ What he said was, ‘As for me, my true good is to cling to God.’ He had received this teaching from him to whom alone sacrifice should be offered, according to the instructions of the holy angels, borne out by the witness of miracles. Thus the prophet himself became a sacrifice to him whose immaterial fire set him ablaze with rapture, and a holy desire hurried him into the ineffable and spiritual embrace of God.
Now the worshippers of many gods (whatever may be their conception of the character of those gods) believe, one assumes, that miracles have been effected by them, accepting the records of their national history, or their magic books or (more respectably, as they think) their ‘theurgic documents’. Then why do they refuse credence to the record of such events in those writings which should be held more trustworthy in proportion as the God for whom they reserve all sacrificial worship
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is great above all others?
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The reason for visible sacrifice, which is only to be offered to the one true and invisible God
There are some who suppose that these visible sacrifices are suitable for other gods, but that for the one God, as he is invisible, greatest and best, only the invisible, the greatest, and the best sacrifices are proper; and such sacrifices are the services of a pure mind and a good will. But such people evidently do not realize that the visible sacrifices are symbols of the invisible offerings, just as spoken words are the symbols of things. Therefore in our prayers and praises we address significant sounds to him, as we render to him in our hearts the realities thus signified. In the same way, in offering our sacrifices we shall be aware that visible sacrifice must be offered only to him, to whom we ourselves ought to be an invisible sacrifice in our hearts. It is
then that the angels and the higher powers and all who ‘excel in strength’
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by reason of their very goodness and piety, support us and rejoice with us and assist us in this enterprise with all their might.
But if we wish to render this worship to them, they are not glad to receive it; and when they are sent to men in such a form that their presence is detected by the senses, they directly forbid such worship. There are instances of this in the Scriptures. There have been some who thought that angels should be rendered the honour of adoration and sacrifice which is due to God; and they were forbidden to do so by the angels’ warning, and ordered to render it to him to whom alone, as the angels know, it could be offered without blasphemy.
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The example of the angels was copied by holy men of God. In Lycaonia, Paul and Barnabas performed a miracle of healing and in consequence were taken for gods; and the Lycaonians wanted to sacrifice victims to them. But in humble piety the apostles declined this worship; and they proclaimed to the people the God in whom they should believe.
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But the reason why those deceitful angels arrogantly claim this honour for themselves is simply that they know that it is the due of the true God. The notion, entertained by Porphyry and a number of others,
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that those angels enjoy the smell of dead bodies, is false. It is divine honours that really delight them. They have a plentiful supply of smells everywhere; and if they want more, they can produce them for themselves. So the spirits who arrogate to themselves divinity, do not find their pleasure in the smoke of any burning body, but in the soul of a suppliant, deluded and subjected to their domination. They bar the way to the true God, so that a man may not become a sacrifice to him, so long as he sacrifices to any other being.
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The supreme and true sacrifice of the Mediator between God and man
Hence it is that the true Mediator (in so far as he ‘took the form of a servant’
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and was thus made ‘the mediator between God and mankind, the man Christ Jesus’
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) receives the sacrifice ‘in the form of God’, in union with the Father, with whom he is one God. And yet ‘in the form of a servant’ he preferred to be himself the sacrifice than to receive it, to prevent anyone from supposing that sacrifice, even in
this circumstance, should be offered to any created being. Thus he is both the priest, himself making the offering, and the oblation. This is the reality and he intended the daily sacrifice of the Church to be the sacramental symbol of this; for the Church, being the body of which he is the head, learns to offer itself through him. This is the true sacrifice; and the sacrifices of the saints in earlier times were many different symbols of it. This one sacrifice was prefigured by many rites, just as many words are used to refer to one thing, to emphasize a point without inducing boredom. This was the supreme sacrifice, and the true sacrifice, and all the false sacrifices yielded place to it.
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Power given to demons for the glorification of the saints through their steadfast endurance of sufferings
It is true that power was allowed to the demons, for a limited period, fixed in advance; a power which enabled them to egg on those whom they controlled, and so to exercise their hatred against the City of God in the manner of tyrants. Not only could they receive sacrifices from those who readily offered them and demand them from their willing subjects: they could extort them by the violence of persecution from those who refused. But this persecution, far from being the ruin of the Church, in fact turned out to its advantage, by filling up the number of the martyrs.
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The City of God regards these martyrs as citizens so much the more glorious and the more honoured the more bravely they struggled against the sin of impiety and resisted it, up to the point of shedding their blood.
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If it were not contrary to the usage of the Church, we might call those martyrs our ‘heroes’, a much more fitting name. ‘Hero’ is said to be derived from the name of Juno. The Greek name for Juno is Hera, and that is why one or other of her sons was called Heros, according to Greek legend. This myth evidently signifies, though in cryptic fashion, that Juno is assigned the power over the air;
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and the meaning is that the heroes dwell with the demons, the name ‘heroes’ denoting the souls of the departed who have rendered some exceptional service. Our martyrs, in contrast, would be called ‘heroes’, if (as I said) the usage of the Church allowed it, not because of any association with the demons in the air, but as the conquerors of those demons, that is, of the ‘powers of the air’,
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and of Juno herself among them,
whatever we take to be the meaning of the name. For the poets were not altogether off the mark in representing her as the enemy of virtue, jealous of brave men who strove to attain to heaven. But observe how once again Virgil, most unfortunately, gives her best and yields to her power. Although he makes Juno say,
Conquered am I by Aeneas,
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he represents Helenus, ostensibly the religious adviser, as warning Aeneas himself in these words:
Offer your prayers to Juno of goodwill,
And win the powerful queen with suppliant gifts.
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There is a notion mentioned by Porphyry, not as his own opinion but as one held by others. According to this a good spirit, god, or demon, cannot enter into a man unless the evil spirit has first been appeased. It seems that, according to the philosophers, the evil powers are stronger than the good, seeing that the evil spirits prevent the good from giving aid unless they are appeased and give place to them, while the good spirits cannot assist us against the will of the evil powers; whereas the evil spirits can do harm, while the good have no power to resist them. This is not the way of the true and truly holy religion. It is not in this manner that our martyrs overcome Juno, that is to say, the powers of the air who envy the virtues of the saints. Our ‘heroes’ (if usage would allow the title) overcome Hera by divine virtues, not at all by ‘suppliant gifts’. There is no doubt that Scipio was rightly called Africanus for having conquered Africa by his soldierly qualities; he would have had less claim to the title if he had appeased the enemy by gifts to secure their mercy.
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The source of the power of the saints, and of their purification
It is by true piety that the men of God cast out this power of the air, the enemy and adversary of piety; it is by exorcizing, not by appeasing them, and they triumph over all temptations of that hostile power not by praying to the enemy but by praying to their God against the enemy. For the hostile power cannot vanquish or subdue a man unless that man becomes associated with the enemy in sin. And so the power is conquered in the name of him who assumed human nature and whose life was without sin, so that in him, who was both priest and sacrifice, remission of sins might be effected, that is, through the
‘mediator between God and mankind, the man Christ Jesus’,
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through whom we are purified from our sins and reconciled to God. For it is only sins that separate men from God; and in this life purification from sins is not effected by our merit, but by the compassion of God, through his indulgence, not through our power; for even that poor little virtue which we call ours has itself been granted to us by his bounty. Yet we should have a high opinion of ourselves, in this life in the flesh, were it not that, right up to the time of our departure, we live under pardon. And that is why grace has been bestowed on us through the intervention of a mediator, so that when we had been polluted by the sinful flesh we might be purified by ‘the likeness of sinful flesh’.
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By this grace of God, the evidence of his great mercy, we are guided in this life by faith, and after this life are brought to complete fulfilment by the vision of the unchanging truth.