Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (91 page)
12.
The meaning of the death with which God threatened the first human beings
Now it may be asked what sort of death God threatened to the first human beings if they broke the commandment he had given and did not maintain obedience. Was it the death of the soul? Or of the body? Or of the whole person? Or was it what is called the second death? Our reply to the question is, ‘All of these deaths.’ For the first death consists of two; total death consists of all of them. Just as the whole earth consists of many lands, and the whole Church of many churches, so total death consists of all the deaths.
This is because the first death consists of two, the death of the soul and the death of the body; so that the first death is the death of the whole person, when the soul is without God and without a body, and undergoes punishment for a time. The second death, on the other hand, is when the soul is without God, but undergoes punishment with the body. Thus, when God spoke about the forbidden food to the man whom he had placed in the garden, he said, ‘On whatever day you eat of it, you will surely die’;
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and the threat embraced not only the first part of the first death, when the soul is bereft of God, nor only the second part, in which the body is bereft of the soul; it comprised every kind of death, down to the last or second death, which has no other death to follow it.
13.
The first punishment of the first offence
For after their disobedience to God’s instructions, the first human beings were deprived of God’s favour; and immediately they were embarrassed by the nakedness of their bodies. They even used fig leaves, which were perhaps the first things they could lay hands on in their confusion, to cover their
pudenda
, the ‘organs of shame’.
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These organs were the same as they were before, but previously there was no shame attaching to them. Thus they felt a novel disturbance in their disobedient flesh, as a punishment which answered to their own disobedience.
The soul, in fact, rejoiced in its own freedom to act perversely and disdained to be God’s servant; and so it was deprived of the obedient service which its body had at first rendered. At its own pleasure the soul deserted its superior and master; and so it no longer retained its inferior and servant obedient to its will. It did not keep its own flesh
subject to it in all respects, as it could have kept it for ever if it had itself continued in subjection to God. This then was the time when the flesh began to ‘lust in opposition to the spirit’,
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which is the conflict that attends us from our birth. We bring with us, at our birth, the beginning of our death, and with the vitiation of our nature our body is the scene of death’s assault, or rather of his victory, as the result of that first disobedience.
14.
Man as he was created, and man’s condition after his Fall
God created man aright, for God is the author of natures, though he is certainly not responsible for their defects. But man was willingly perverted and justly condemned, and so begot perverted and condemned offspring. For we were all in that one man, seeing that we all
were
that one man who fell into sin through the woman who was made from him before the first sin. We did not yet possess forms individually created and assigned to us for us to live in them as individuals; but there already existed the seminal nature from which we were to be begotten. And of course, when this was vitiated through sin, and bound with death’s fetters in its just condemnation, man could not be born of man in any other condition. Hence from the misuse of free will there started a chain of disasters: mankind is led from that original perversion, a kind of corruption at the root, right up to the disaster of the second death, which has no end. Only those who are set free through God’s grace escape from this calamitous sequence.
15.
The first death of the soul. Adam forsook God, and was then forsaken by God
Now the words of the threat, ‘You will certainly die’, are literally, ‘You will die
by the death
.’ It does not say ‘by the deaths’, in the plural; and so we may take it as meaning only the death which happens when the soul is forsaken by its own life; and this, for the soul, is God. The soul, we note, was not first forsaken by God, so that it forsook him as a result; it first forsook, and as a result it was forsaken. For the evil of the soul, its own will takes the initiative; but for its good, the will of its Creator makes the first move; whether to make the soul which did not yet exist, or to recreate it when it had perished through its fall. We may therefore take it that this was the
death God meant when he gave the warning, ‘On the day that you eat from that tree you will die by the death’, this being tantamount to saying, ‘On the day that you forsake me in disobedience, I shall forsake you with justice.’ But even so, he certainly gave warning, in this death, of the other deaths also, which without doubt were destined to follow.
For in that unruly disturbance that arose in the flesh of the unruly soul, which caused our first parents to cover their
pudenda
, there was experienced one death, the death in which God forsook the soul. This death was indicated by the words addressed to the man, who was hiding himself, out of his wits with fear, when God said, ‘Where are you, Adam?’
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Obviously God was not asking for information; he was rebuking Adam; and by the form of the rebuke he was warning him to take notice where he was, in that God was not with him.
But when the soul itself forsook the body, worn out with the passage of time and exhausted with the weight of years, another death came into man’s experience, the death about which God had spoken to him, when still pronouncing punishment on his sin saying, ‘You are earth, and into earth you will go.’
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And so by those two deaths the first death was completed, the death of the whole man. This is followed in the end by the second death, unless a man is set free by grace. In fact, even the body, which is made of earth, would not return into the earth, except through its own death, which comes to it when its own life, the soul, forsakes it. Hence all Christians who truly hold the Catholic faith
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are agreed that even the death of the body was not inflicted on us by the law of our nature, since God did not create any death for man in his nature, but it was imposed as a just punishment for sin. For it was when God was taking vengeance on sin that he said to the man, in whom we all existed at that time, ‘You are earth, and into earth you will go.’
16.
The philosophers who do not regard the separation of body and soul as penal. Plato’s evidence on the other side
Now the philosophers against whose attacks we are defending the City of God, that is to say, God’s Church, think that they show their wisdom in laughing at our assertion that the separation of soul from body is to be reckoned among the soul’s punishments. Their reason for this is that, in their view, the perfect bliss of the soul comes only when
it has been completely stripped of the body and returns to God, simple and alone, and, as one may say, naked.
On this point, if I had found nothing in their own writings to refute this notion, I should have to engage in a more laborious argument to prove that it is not the body as such, but the corruptible body, that is a burden to the soul. Hence the scriptural statement which we quoted in the last book, ‘The corruptible body weighs down the soul.’
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The addition of ‘corruptible’ shows that the writer meant that the soul was weighed down, not by any kind of body but by the body as it became as a result of sin and the punishment that followed. Even if he had not added this epithet, we ought still to have given this meaning to the statement, as the only correct interpretation. But in fact Plato teaches quite plainly that the gods who were made by the supreme God have immortal bodies; and he represents God himself, their creator, as promising them, as a great boon, that they will remain for ever with their bodies and will never be parted from them by any death. In the face of this, why is it that these philosophers, in their desire to rail at the Christian faith, pretend not to know what they know very well; or even choose to quarrel with themselves, and to argue against themselves, provided that they never stop their attacks on us.
Here then are the actual words of Plato,
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in Cicero’s Latin translation, in which he represents the supreme God as addressing the divinities he created in these words,
You who are sprung from the seed of the gods, listen to this. The works of which I am parent and maker cannot suffer dissolution against my will, although everything that is composite can be dissolved; but it is in no way good to seek to undo what has been bound together by reason. Now since you had a beginning, you of yourselves cannot be immortal and indissoluble. Yet you will certainly not be dissolved, nor will any doom of death destroy you, or be more powerful than my design, which is a stronger bond for your perpetuity than those bonds by which you were joined together at the time when you were brought to birth.
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Notice that Plato says both that the deities are mortal because of the linking of body and soul,
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and yet immortal by reason of the will and design of God, who made them.
Now if it is a punishment for the soul to be bound to any sort of body, why is it that God addresses the gods as though they were worried by the fear that they might die, that is, be severed from the
body? Why does he give them the assurance of their immortality? And this assurance does not depend upon their nature, which is composite not simple, but on his own irresistible will, which gives him the power to ensure that things which have a beginning shall not die, things joined together shall not be sundered, but shall continue without impairment.
It is another question whether what Plato says about the stars
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is true or not. We do not need to grant him, out of hand, that those globes of light or small discs that shine on the world with physical light by day or night are alive in virtue of souls of their own, and that these souls are endowed with intelligence and possessed of happiness. This is an assertion he also makes, with emphasis, about the whole universe, speaking as if it were a single immense living being, including in itself all other living things.
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But this, as I said, is another question, and I do not propose to discuss it at the moment.
I have made the only point I want to make. I thought it right to bring it up against those who pride themselves on being called, or on being, Platonists, and whose arrogance about that title makes them ashamed to be Christians. They are afraid that if they share an appellation with ordinary people it will cheapen the scarcity value of the wearers of the
pallium
,
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a value inflated in proportion to their rarity. They are trying to find something to criticize in Christian doctrine, and so they attack the immortality of the body, as if there were a contradiction in seeking the felicity of the soul and at the same time wishing it to exist for ever in the body, bound to the body by what they conceive as a burdensome connection. And yet Plato, their own founder and master, asserts that this was a boon granted by the supreme God to the deities created by him, the assurance that they would never die, never, that is, be separated from the bodies with which he had linked them.
17.
Against the assertion that earthly bodies cannot become immortal
These philsophers also contend that earthly bodies cannot be eternal, although they have no doubt that the whole earth is itself a constituent part of their god, situated in the centre and everlasting – this god being not the supreme God but the great god who is the whole universe.
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Now, that supreme God created for them another being
whom they regard as a god, that is, this universe of ours, and this divinity is to be ranked above all the others, who are below him. They suppose also that this god is animate, that is, he has a soul, according to them, a rational or intelligent soul enclosed within all this physical mass which is his body.
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Moreover the supreme God established the four elements, the constituent parts, as it were, of that same body, arranged and distributed in their own places; and to ensure that this great god of theirs shall never die, they insist that the conjunction of these elements is indissoluble and everlasting.
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On this asumption if the earth, the so-called ‘central member’, in the body of this larger living being, is eternal, is there any reason why the bodies of other living beings of the earth should not be everlasting, if God willed this as he willed the other?
But, they say, the earth from which the earthly bodies of living creatures are derived, has to be returned to the earth; and this, according to them, is why those bodies must inevitably disintegrate and perish, and in this way be restored to the enduring and everlasting earth from which they were taken. Now suppose someone made the same assertion about fire, and said that the bodies taken from the universal fire for the creation of heavenly beings must be returned to it. Then surely, if this were admitted, the immortality which Plato,
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speaking as the mouthpiece of the supreme God, promised to such deities would fall a victim, as it were, to the violence of this argument. Or does this not apply in this case, just because God does not so will; and God’s will, as Plato says, no force can conquer? If, so, what prevents God from having the power to affect the same result in respect of earthly bodies also, seeing that Plato admits that God is able to ensure that things which have a beginning should not perish, things which have been bound together should not be sundered, that what has been derived from the elements should not be returned to them, and that souls established in bodies should never forsake them, but should with them enjoy immortality and everlasting bliss?
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Then why should God not be able to ensure that terrestrial bodies also should not die? Are we to suppose that his power does not extend as far as Christians believe, but only as far as the Platonists are ready to allow? Those philosophers, to be sure, were able to know God’s purpose and power, but the prophets could not! In fact the contrary is true. The prophets were taught by God’s Spirit, so that they could make known his purpose, as far as he deigned to reveal it; whereas the
philosophers were misled by human speculation when they tried to learn the divine intention.
But they ought not to have been so far misled either by ignorance, or a combination of ignorance and wrong-headedness, as to contest their own position. They assert with great force of argument that the soul, if it is to be capable of bliss, must get away not only from an earthly body but from any kind of body; on the other hand, they say that the gods have souls which are utterly blessed, and yet are bound to eternal bodies – celestial souls bound to bodies of fire;
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while the soul of Jupiter himself, whom they hold to be the universe, is wholly enclosed in all the material elements which compose the massive structure which rises up from earth to heaven.
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Plato’s theory is that this soul is diffused and extended by harmonic proportions from the middle point in the heart of the earth, from what the geometers call the centre, through all its parts as far as the highest and furthest zones of heaven.
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And so this universe is a living being, of the greatest size and the utmost felicity, and it is everlasting: its soul enjoys continually the perfect bliss of wisdom, and it does not abandon its own body, while that body derives its life from this soul for all eternity, and, although it is not simple but composed of so many bodies of great size, it cannot deaden or benumb the soul.
These philosophers certainly give free rein to their guesswork. Why then are they so unwilling to believe that by God’s will and power earthly bodies can be made immortal, and souls can live in those bodies everlastingly and in felicity, not separated from them by any death, nor weighed down by their burden? They are quite ready to maintain that this is possible for their deities in fiery bodies, and for Jupiter himself in all the material elements. For if a soul must avoid any kind of body in order to attain bliss, then their deities should escape from the starry globes, and Jupiter should get away from sky and earth. Or if they cannot, they should be accounted miserable.
But these philosophers refuse either of those alternatives. They cannot bring themselves to ascribe to their deities either a separation from their bodies, for fear of seeming to worship mortal gods, or a deprivation of felicity, for fear of admitting that their gods are unhappy.
The conclusion is that it is not necessary for the achievement of bliss to avoid every kind of body, but only bodies which are corruptible, burdensome, oppressive, and in a dying state; not such bodies
as the goodness of God created for the first human beings,
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but bodies in the condition which the punishment for sin forced upon them.