Read City of God (Penguin Classics) Online
Authors: Saint Augustine
City of God (Penguin Classics) (12 page)
10.
The saints lose nothing by being deprived of temporal goods
After giving proper attention and consideration to these points, observe whether any disaster has happened to the faithful and religious which did not turn out for their good; unless we are to suppose that there is no meaning in the Apostle’s statement, ‘We know that God makes all things co-operate for good for those who love him.’
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They lost all they had. Did they lose faith? Or devotion? Or the possessions of the inner man, who is ‘rich in the sight of God’?
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These are the riches of Christians, and the Apostle, who was endowed with this wealth, said,
Devotion combined with self-sufficiency yields great profit. For we brought nothing into this world, and we cannot take anything away with us. So, if we have food and clothes, we are content with that. For those who wish to become rich fall into temptation and into a snare, and into many foolish and harmful desires, which plunge men into death and destruction. For acquisitiveness is the root of all evils; and those who have this as their aim have strayed away from the faith and have entangled themselves in many sorrows.
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If those who lost their earthly riches in that disaster had possessed them in the spirit thus described to them by one who was outwardly poor but inwardly rich; that is, if they had ‘used the world as though not using if’,
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then they would have been able to say, with that man who was so sorely tried and yet was never overcome: ‘I issued from my
mother’s womb in nakedness, and in nakedness I shall return to the earth. The Lord has given, the Lord has taken away. It has happened as God decided. May the Lord’s name be blessed.’
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Thus a good servant would regard the will of God as his great resource, and he would be enriched in his mind by close attendance on God’s will; nor would he grieve if deprived in life of those possessions which he would soon have to leave behind at his death.
The weaker characters, who clung to their worldly goods with some degree of avarice, even if they did not prefer them to Christ, discovered, in losing them, how much they sinned in loving them. They ‘entangled themselves in sorrows’, as I have already quoted from the Apostle, and they suffered in proportion. They refused for so long to be taught by words, and they had to have the added teaching of experience. For when the Apostle said, ‘Those who wish to become rich fall into temptation…’
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what he condemns in riches is the desire for them, not the opportunities they offer. This is clear from his injunction in another passage:
I enjoin the rich of this world not to feel proud, and not to fix their eyes on the uncertainty of riches, but on the living God, who supplies us liberally with all things for our enjoyment. Let them do good; let them be rich in good works; let them be ready to give; let them share their wealth; let them store up a good foundation for the future; let them get hold of true life.
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Those who have done this with their riches have had great gains to compensate them for light losses, and their joy at what they assured for themselves more securely by readiness to give outweighed their sadness at the surrender of possessions they more easily lost because they clung to them fearfully. Reluctance to remove their goods from this world exposed them to the risk of loss. There were those who accepted the Lord’s advice: ‘Do not store your treasures on earth, where moth and rust destroy, and where thieves break in and steal. Pile up treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, your heart will be also;’
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and such people proved in the time of tribulation how wise they were in not despising the finest of advisers and the most faithful and unconquerable guardian of treasure. For if many rejoiced at having their riches in a place which fortunately escaped the enemy’s approach, with how much greater certainty and confidence could those rejoice who at the warning of their God removed themselves to a place to
which the enemy could never come. Hence our friend Paulinus,
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bishop of Nola, deliberately reduced himself from great wealth to extreme poverty and the great riches of holiness; and when the barbarians devastated Nola, and he was in their hands, he prayed in his heart, as I learnt from him afterwards, ‘Lord, let me not be tortured on account of gold and silver; for you know where all my riches are.’ For he kept all his possessions in the place where he had been told to store and preserve them by him who foretold those troubles which were to come upon the world. In this way, those who obeyed their Lord’s advice about where and how they ought to amass treasure, did not lose even their worldly riches in the barbarian invasions. But those who had to repent of their disobedience learnt what they should have done in this matter; if they failed to learn by wisdom before the event, at least they learned by experience after it.
It will be objected that some Christians, and good Christians, were tortured to make them hand over their goods to the enemy. But they could not hand over, nor lose, that good which was the ground of their own goodness; and if they preferred to be tortured rather than surrender ‘the Mammon of unrighteousness’, then they were not good. Those who suffered so much for the sake of gold should have been warned how much they should endure for the sake of Christ, so that they might learn, instead of loving gold and silver, to love him who would enrich with eternal felicity those who suffered for his sake. To suffer for the sake of wealth was pitiable, whether the wealth was concealed by telling lies, or surrendered by telling the truth. For under torture no one lost Christ by confessing him, no one preserved his gold except by denying it. In this respect we might say that torture conveyed the lesson that what is to be loved is the incorruptible good; and so torture was more useful than those possessions which tormented their owners, through the love they aroused, without bringing them any useful profit.
But there were some who were tortured even though they possessed nothing to surrender. They were tortured because they were not believed. Perhaps they desired possessions, and were not voluntarily poor through holiness. They had to be shown that the mere desire for wealth, even without the enjoyment of it, deserved such torments. As for those who had no gold and silver stored away because they had set their hearts on a better life, I am not sure that any of such people were so unfortunate as to be tortured because of their supposed wealth. But even if this did happen, those who confessed holy poverty when tortured
were confessing Christ; and so anyone who confessed holy poverty, even if he did not win credence from the enemy, could not be tortured without winning a heavenly reward.
‘But’, they say, ‘many Christians have been destroyed by prolonged starvation.’ Well, the loyal and faithful turned this also to their own advantage by enduring it in fidelity to God. For when starvation killed any, it snatched them away from the evils of this life, as disease rescues men from the sufferings of the body, and if it spared their lives, it taught them to live more frugally and to fast more extensively.
11.
The end of this present life must come, whether sooner or later
‘But’, they will say, ‘many Christians also have been killed, and many carried off by hideous diseases of all kinds.’ If one must grieve at this, it is certainly the common lot of all who have been brought into this life. I am certain of this, that no one has died who was not going to die at some time, and the end of life reduces the longest life to the same condition as the shortest. When something has once ceased to exist, there is no more question of better or worse, longer or shorter. What does it matter by what kind of death life is brought to an end? When man’s life is ended he does not have to die again. Among the daily chances of this life every man on earth is threatened in the same way by innumerable deaths, and it is uncertain which of them will come to him. And so the question is whether it is better to suffer one in dying or to fear them all in living. I am well aware that a man would sooner choose to live under threat of all those deaths than by one death to be thereafter free of the fear of them. But there is a wide difference between the body’s instinctive shrinking, in weakness and fear, and the mind’s rational conviction, when deliberately set free from the body’s influence. Death is not to be regarded as a disaster, when it follows on a good life, for the only thing that makes death an evil is what comes after death. Those who must inevitably die ought not to worry overmuch about what accident will cause their death, but about their destination after dying. Christians know that the death of a poor religious man, licked by the tongues of dogs, is far better than the death of a godless rich man, dressed in purple and linen.
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Why then should those who have lived well be dismayed by the terrors of death in any form?
12.
The lack of burial does not matter to a Christian
‘But many could not even be buried, in all that welter of carnage.’ Religious faith does not dread even that. We have the assurance that the ravenous beasts will not hinder the resurrection of bodies of which not a single hair of the head will perish. He who is the Truth would not say, ‘Do not fear those who kill the body, but cannot kill the soul’,
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if the future life could be hindered by anything which the foe chose to do with the bodies of the slain. Unless anyone is so absurd as to contend that those who kill the body should not be dreaded before death, for fear that they should kill the body, and yet should be dreaded after death, for fear that they should not allow the corpse to be buried! In that case Christ spoke falsely about ‘those who kill the body, and have nothing that they can do after that’,
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if they can do so much with the corpses. Perish the thought, that the Truth could lie! The reason for saying that they do something when they kill is that there is feeling in the body when it is killed; but after that they have nothing they can do, since there is no feeling in a body that has been killed.
And so many Christian bodies have not received a covering of earth, and yet no one has separated any of them from heaven and earth, and the whole universe is filled with the presence of him who knows from where he is to raise up what he has created. The psalm says, ‘They have set out the mortal parts of thy servants as food for the birds of the sky; and the flesh of dry saints as food for the beasts of the earth. They have shed their blood like water all round Jerusalem, and there was no one to bury them.’
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But this was said to underline the cruelty of the acts, not to stress the misfortune of the sufferers; for although their sufferings seem harsh and terrible in the eyes of men, yet ‘the death of his saints is precious in the eyes of God’.
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Such things as a decent funeral and a proper burial, with its procession of mourners, are a consolation to the living rather than a help to the departed. If an expensive burial is any advantage to the godless, then a cheap funeral, or no funeral at all, will prove a hindrance to the poor religious man. A crowd of dependants provided the rich man in his purple with a funeral that was splendid in the eyes of men, but a funeral much more splendid in God’s sight was provided for the poor
man by the ministering angels, who did not escort him to a marble tomb, but carried him up to Abraham’s bosom.
This is treated with ridicule by those against whose attacks we have undertaken to defend the City of God. Yet their own philosophers have shown contempt for anxiety about burial. Whole armies, when dying for their earthly country, have often shown no concern about where they would lie, or for what beasts they would become food; and their poets could be applauded for saying,
Who lacks an urn, is covered by the sky.
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By what right do they jeer at Christians because their bodies are unburied? Christians have the promise that their bodies and all their limbs will be restored and renewed, in an instant, not only from the earth, but also from the remotest hiding-places in the other elements into which their dead bodies passed in disintegration.
13.
The reason for burying the bodies of the saints
This does not mean that the bodies of the departed are to be scorned and cast away, particularly not the bodies of the righteous and faithful, of which the Spirit has made holy use as instruments for good works of every kind. For if such things as a father’s clothes, and his ring, are dear to their children in proportion to their affection for their parents, then the actual bodies are certainly not to be treated with contempt, since we wear them in a much closer and more intimate way than any clothing. A man’s body is no mere adornment, or external convenience; it belongs to his very nature as a man. Hence the burials of the righteous men of antiquity were performed as acts of loyal devotion; their funeral services were thronged, arrangements made for their tombs, and they themselves during their lifetime gave instructions to their sons about the burial, or even the transference, of their bodies; and Tobit is commended, as the angel testifies, for having done good service to God by giving burial to the dead.
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The Lord himself also, who was to rise again on the third day, proclaimed, and commanded that it should be proclaimed, that the pious woman had done ‘a good deed’, because she had poured costly ointment over his limbs and had done this for his burial;
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and it is related in the Gospel, as a praiseworthy act, that those who received his body from
the cross were careful to clothe it and bury it with all honour.
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