Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (73 page)
23.
The ‘principles’ of the Platonic theory of spiritual purgation
Porphyry also says that, according to the reply of the divine oracles, the initiatory rites of the sun and of the moon cannot purify us. The purpose of this reply, he says, is to make it clear that a man cannot be purified by the initiatory rites of any god. For where is the god whose rites can effect our purification, if those of the sun and the moon are of no avail? For they are regarded as the chief divinities among the gods of heaven. Porphyry’s main point is that the same oracle made it clear that purification is effected by the ‘principles’. This was to prevent the belief in the efficiency of the rites of any other god, among the crowd of divinities, after it had been stated that the rites of the sun and the moon were of no avail for this purpose.
We know what Porphyry, as a Platonist, means by the ‘principles’.
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He refers to God the Father, and God the Son, whom he calls in Greek the Intellect or Mind of the Father. About the Holy Spirit he says nothing, or at least nothing clear; although I do not understand what other being he refers to as holding the middle position between these two. If, like Plotinus in his discussion of the three
‘principal substances’,
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he had intended it to be inferred that this third entity is the natural substance of the soul, he would certainly not have said that this held the middle place between the two others, the Father and the Son. Plotinus certainly regards the nature of the soul as inferior to the Intellect of the Father;
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whereas Porphyry, in speaking of an entity in the middle position, places it between, not below, the two others. Doubtless he meant what we mean when we speak of the Holy Spirit, who is not the spirit of the Father only or of the Son only, but of both; and he described him to the best of his power, or according to his inclination. For the philosophers are free in their choice of expressions, and are not afraid of offending the ears of the religious when treating of subjects very hard to understand, while we Christians are in solemn duty bound to speak in accordance with a fixed rule,
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for fear that a looseness of language might give rise to a blasphemous opinion about the realities to which the words refer.
24.
The one true ‘principle’ of purification and regeneration
Thus when we speak about God we do not talk about two or three ‘principles’, any more than we are allowed to speak of two or three gods, although in talking of each person, whether the Father, the Son, or the Holy Spirit, we acknowledge that each of them is God. But we do not, like the Sabellian heretics,
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identify the Father with the Son, and the Holy Spirit with both Father and Son. What we say is that the Father is Father of the Son, the Son is Son of the Father, the Holy Spirit is the Spirit of both Father and Son, but he is not identical with either. Thus the true statement is that man is only purified by ‘the principle’, although these philosophers have spoken of ‘principles’ in the plural.
But since Porphyry was in subjection to those envious powers, and was at the same time ashamed of his subjection and yet afraid to contradict them openly, he refused to recognize that the Lord Christ is the ‘principle’, and that by his incarnation we are purified. The fact is that he despised Christ as he appeared in flesh, in that very flesh which he assumed in order to effect the sacrifice of our purification. It was of course his pride which blinded Porphyry to this great mystery, that pride which our true and gracious Mediator has overthrown by
his humility, in showing himself to mortals in the condition of mortality. It was because they were free from that mortal condition that the false and malignant ‘mediators’ vaunted their superiority, and deluded unhappy men by false promises of assistance, as immortals coming to the aid of mortals. And so the good and true Mediator has shown that it is sin which is evil, not the substance or nature of flesh, since that substance could be assumed, with a human soul, and preserved free from sin, and could be laid aside in death, and changed into something better by resurrection. He has shown that death itself, although it is the punishment for sin (a punishment which he paid for us, though being himself without sin), is not to be avoided by sinning but rather, if occasion offers, to be endured for the cause of right. For it is just because he died, and his death was not the penalty of sin, that he was able by dying to pay the price of our sins.
But this Platonist failed to see that Christ was the ‘principle’; for then he would have recognized him as the means of purification. The fact is that it is not the flesh which is the ‘principle’, nor the human soul in Christ, but the Word, ‘through whom everything came into existence’.
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And therefore the flesh does not purify by itself, but through the Word by which it was assumed, when ‘the Word became flesh, and dwelt among us’.
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When Christ spoke in a mystical sense about ‘eating his flesh’ some of his uncomprehending hearers were shocked, and they said, as they went away, ‘This kind of talk is intolerable! Who can endure to listen to it?’ And Jesus said to those who stayed behind, ‘It is the spirit which gives life: but the flesh is of no help to anyone.’
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The ‘principle’, then, having assumed a soul and flesh, purifies the soul and the flesh of believers. Hence, when the Jews asked him who he was, Christ replied that he was the ‘principle’ (or beginning).
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We should certainly have been utterly unable to understand this, carnal as we are, and weak, liable to sin, and shrouded in the darkness of ignorance, had we not been purified and healed by Christ, by means of what we were and what we were not. For we were men, but we were not righteous, while in his incarnation there was the human nature, but it was righteous and sinless. This was the mediation, the stretching out of a hand to those who lay
fallen; this is the ‘seed (of Abraham)’ which was prepared for, through the ministry of those angels, whose edicts gave man the Law
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which prescribed the worship of one God and promised the coming of this Mediator.
25.
The saints in earlier ages under the Law were all justified by the mystery of Christs incarnation and through faith in him
It was through faith in this mystery that the righteous men of antiquity were able to be purified by living piously, not only before the Law was given to the Hebrew people – for God never failed to instruct them, nor did the angels – but also in the period of the Law; although in its foreshadowing of spiritual realities, the Law seems to offer promises of material rewards, and that is the reason why it is called the Old Testament.
For there were then the prophets, through whom, as through the angels, the same promise was announced, and among them was the author of that great and inspired saying about the supreme good of man which I quoted just now, ‘As for me, my true good is to cling to God.’
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This psalm marks the clear distinction between the two Testaments, the Old and the New. For the prophet observed that the promises of material and earthly blessings were abundantly granted to the wicked, and he says that his feet had almost stumbled, and his steps had nearly slipped. It seemed that he had served God to no purpose since he saw those who despised God flourishing in the happiness which he had looked to receive from him. He says that he wearied himself in his efforts to solve the problem why this should happen, until he went into the sanctuary of God and reflected on the end of those men who had seemed to him, mistakenly, to be happy. Then he understood that in their exaltation of themselves they have been, in his words, ‘cast down, and have disappeared because of their wickedness’, and all that height of temporal felicity has become for them ‘like a dream from which a man wakes’ and finds himself suddenly robbed of those illusory delights of which he has dreamed. And because in this world, in this earthly city, they felt themselves to be of great importance, ‘in your City, Lord, you will reduce their phantom to nothing.’
For all that, the psalmist makes it plain that he has profited from seeking even worldly benefits only from the one true God who has all things in his power. He says, ‘I have become like a beast in your presence’; and by ‘like a beast’ he obviously means ‘without understanding’.
I ought to have desired to receive from you the things which I cannot share with the wicked. But when I saw the wicked abundantly supplied with these goods, I thought that I had served you to no purpose, seeing that those goods were enjoyed even by those who refused to serve you. And yet ‘I am always with you’; for even in my search for those benefits I have not applied to any other gods.
Thus he goes on to say, ‘You have taken hold of my right hand: you have guided me according to your will, and have taken me to yourself in glory.’ He implies that all those advantages which he saw the wicked enjoying in abundance – a sight which brought him almost to collapse – all those belong to the
left
hand. ‘What do I possess in heaven?’ he asks; ‘and what have I wished to receive from you on earth?’ He is reproaching himself and is ashamed of himself with good reason because, having (as he afterwards realized) such a treasure in heaven, he sought from his God such transient benefits on earth such a fragile and shabby felicity. ‘My heart and my flesh’, he says, ‘have failed, God of my heart’; but this is a happy failure, a desertion of the lower level, to gain the heights. Hence, in another psalm, ‘My soul longs, and faints with desire for the courts of the Lord.’
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And again, in another psalm, ‘My soul has fainted with desire for your salvation.’
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And yet, though he has spoken of the failure of both heart and flesh, he does not add, ‘God of my heart and flesh’, but ‘God of my heart’. For it is clearly by means of the heart that the flesh is purified. Thus the Lord says, ‘Clean what is inside, and then the outside will be clean.’
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The psalmist goes on to say that his ‘possession’ is God himself, and not something which comes from God. ‘God of my heart’, he says, ‘and God my possession for all the ages’, because out of all the possible choices offered to men, he has decided to choose God himself. ‘For look,’ he says, ‘those who remove themselves far away from you will perish: you have destroyed everyone who deserts you to play the harlot’, that is, everyone who chooses to prostitute himself to a multitude of gods. Then follows the statement which led me to quote the
other verse of the psalm, ‘As for me, my true good is to cling to God, not to depart from him; not to indulge in the promiscuity of a harlot. Now this ‘cleaving to God’ will only be perfect when all that has to be set free has gained its freedom.
Meanwhile, now is the time, as he goes on to say, ‘to place my hope in God’. For, as the Apostle says, ‘To experience what one hopes for is no longer to hope; for why should anyone hope for what he already experiences? But if we hope for something we do not experience, it is with patient endurance that we a wait it.’
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Now since we are established in this hope, let us put into practice the next verse of the psalm, and be ourselves, to the best of our poor ability, the angels – that is the heralds – of God, proclaiming his will, praising his glory and his grace. ‘To place my hope in God’, says the psalmist, and he proceeds, ‘so that I may proclaim all your praises in the gates of the Daughter of Sion.’
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‘The Daughter of Sion’ is the most glorious City of God, which knows and worships one God. It is proclaimed by holy angels, who have invited us into the society of that City, and have desired us to become their fellow-citizens in it. They have no wish that we should honour them as our gods. Their desire is that we should join with them in the worship of him who is their God and ours, not that we should sacrifice to them, but that we should be, with them, a sacrifice to God.
No one who considers these facts without malice or prejudice can have any hesitation in concluding hat the blessed immortals feel no jealousy towards us – and indeed jealousy would prevent their blessedness – but rather that they all extend their love to us, that their purpose is that we should join them in their blessedness, and that they offer us more support and more assistance when we, with them, worship one God, Father, Son, and Holy Spirit, than they would give us if we worshipped those immortal spirits themselves by our sacrifices.
26.
The inconsistency of Porphyry, in his hesitation between the true God and demon-worship
It seems to me that Porphyry feels some embarrassment in his attitude to his friends the theurgists. For his own belief corresponded more or less to what we hold, but he did not defend his opinions without reserve against the worship of many gods. He alleged, in fact, that there are two classes of angels: the one sort come down from above and reveal divine prophecies to men who practice theurgy, while the
others are those who make known on earth the truth about the Father, his height and his depth.
Are we to believe that those angels, whose task is to declare the will of the Father, wish us to be in subjection to any other being than him whose will they convey to us? Thus our Platonist himself very rightly advises us to imitate them rather than to invoke them. And so we have no need to fear that we shall offend those blessed and immortal beings by failing to offer sacrifice to them. For they know that such worship is due only to the one true God, and their blessedness is derived from their adherence to him. Can it then be doubted that they would not wish such worship to be offered to them either figuratively, or in the reality which is represented by the symbols? To claim such honour is the arrogance of the proud and wretched demons; far different is the piety of those beings who are subject to God, and who derive their happiness from adherence to him, and from no other source. They are bound to support us with sincere goodwill towards the attainment of the same blessing. They could not arrogate to themselves a worship which would bring us into subjection to them; they must needs proclaim him under whom we may enjoy peace in fellowship with them.
Why do you still tremble, my dear philosopher, to raise your voice without restraint against the powers who are envious of genuine virtue and of the gifts of the true God? You have already distinguished between the angels who announce the will of the Father, and those who come down to the theurgists, attracted by magical art of some kind. Why do you still do these latter the honour of seeing that they reveal divine prophecies? What divine prophecies can they reveal, seeing that they do not reveal the will of the Father? No doubt these are the spirits which were bound by that envious magician by means of sacred spells, to prevent them from effecting the purification of a soul.
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You tell us that the good magician who was anxious to effect the purification was unable to release those spirits from their bondage and restore their freedom of action. Do you still doubt that they are malignant demons? Or is it perhaps that you pretend ignorance for fear of offending the theurgists, who have taken advantage of your superstition to seduce you into accepting the pernicious nonsense of their teaching as if it were some great benefit? Here is a malicious power – or rather a plague – holding sway over malicious men – or rather, according to your own account, acting as their humble servant. Have you the audacity to exalt this power above the
air and establish it in heaven among your gods, even among your gods of the stars, or even to dishonour the stars themselves with these disgraceful slanders?