City of God (Penguin Classics) (86 page)
Read City of God (Penguin Classics) Online
Authors: Saint Augustine
There are others who hold that this world is not eternal. They suppose an infinite series of dissolutions and restorations at fixed periods in the course of ages; some of them believing that this happens to the one world,
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which is the only one, while others believe in an infinite number of worlds.
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These theorists are forced to admit that the human race existed first, before men were begotten. They cannot suppose that when the whole world is destroyed any representatives of humanity could remain, as happened according to the other theory of periodic inundations and conflagrations. For according to that contention, these disasters did not affect the whole earth, and so a few human beings remained on each occasion, and from them the original population could be restored.
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But this present theory supposes that the world itself is rebuilt from its own material, and so it also holds that mankind is produced again out of its elements, and then from
those first parents comes the teeming progeny of mortals, and that the same happens in the other animals.
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The reply to the argument against the recent creation of man
Some people raise the question why an infinity of ages passed without man’s being created, why his creation was so late that less than 6,000 years, according to scriptural evidence, have passed since he first came into existence. Our answer to this is the same as that we offered to the similar objection about the origin of the world,
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raised by those who refused to believe, not that the world has always existed, but that it had a beginning (as Plato clearly admits,
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although some
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believe that he was not expressing his real opinion). If the idea of so short a time upsets them, and the years since man’s creation, as recorded in our authorities, seem so few, they should consider that nothing which has a limit is of enormous duration, and that all the finite spaces of the ages, when compared with endless eternity, are to be counted not as very little, but as nothing at all. Therefore even if we speak of not just 5,000 or 6,000 years, but even 60,000 or 600,000 or 6,000,000 or 60,000,000 or 600,000,000, and go on squaring the numbers until we reach a number to which we cannot give a name, and make that the time since man’s creation, the question could still be asked: ‘Why not earlier?’
For God’s pause before the creation of man was eternal and without beginning, so that compared with it an inexpressibly great number of centuries, which must still have an end and a defined extent, is not so much as the smallest drop of water compared with all the oceans of the world: for in this comparison, though one is tiny and the other incomparably huge, still both terms are finite. But any space of time which starts from a beginning and is brought to an end, however vast its extent, must be reckoned when compared with that which has no beginning, as minimal, or rather as nothing at all. For if you take from it the shortest moments one by one, beginning from the end, however great the number may be, even if it is too great to have a name, it will still decrease as you go back, until the process of subtraction brings you to the beginning. It is like subtracting the days of a man’s life working back from the present until you reach his birthday. But if you take what has no beginning, and work backwards, not
subtracting moments one by one, or hours, or days, or months, or years, but intervals equal to that number of years which exceeds all possible computation and yet can be wiped out by the subtraction of moments one by one, and if you subtract those immense spaces of time not once or twice or any number of times, but without limit, it is all to no avail; you never reach the beginning, because there is no beginning at all. Therefore the question which we now ask after 5,000 years or more, posterity could as well ask, with the same curiosity, after 600,000 years, if the mortal state of humanity, with its succession of birth and death, should last so long, and our frailty, with all its ignorance, should endure. And our predecessors might have raised the same question soon after the creation of man. In fact the first man himself might have asked, on the day after he was made, or even on the very day of his creation, why he had not been made sooner. And whenever he had been made, no matter how much earlier, this objection about the beginning of temporal things would have had precisely the same force then as now – or at any other time.
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The cyclical theory of the world’s history
The Physicists, for their part, considered that there was only one possible and credible way of solving this difficulty; and that was by the postulate of periodic cycles.
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They asserted that by those cycles all things in the universe have been continually renewed and repeated, in the same form, and thus there will be hereafter an unceasing sequence of ages, passing away and coming again in revolution. These cycles may take place in one continuing world, or it may be that at certain periods the world disappears and reappears, showing the same features, which appear as new, but which in fact have been in the past and will return in the future. And they are utterly unable to rescue the immortal soul from this merry-go-round, even when it has attained wisdom; it must proceed on an unremitting alternation between false bliss and genuine misery. For how can there be true bliss, without any certainty of its eternal continuance, when the soul in its ignorance does not know of the misery to come, or else unhappily fears its coming in the midst of its blessedness? But if the soul goes from misery to happiness, nevermore to return, then there is some new state of affairs in time, which will never have an end in time. If so, why cannot the same be true of the world? And of man, created in the world? And so we may escape from these false circuitous courses,
whatever they may be, which have been devised by these misled and misleading sages, by keeping to the straight path in the right direction under the guidance of sound teaching.
Now there are some
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who quote the passage in the book of Solomon called Ecclesiastes, ‘What is what has been? The same as what will be. What is what has been done? The same as what will be done. There is nothing new under the sun. If anyone says: “Look, here is something new”.; it has already happened in the ages before our time.’
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And they want this to be taken as referring to those circular movements, returning to the same state as before, and bringing all things back to the same condition. But in fact the writer is speaking of what he has just been mentioning: the successive generations, departing and arriving, the paths of the sun, the streams that flow past. Or else he is speaking generally of all things which come to be and pass away: for there were men before us, there are men contemporary with us, and there will be men after us; and the same holds good for all living creatures, and for trees and plants. Even the very monsters, the strange creatures which are born, although different one from another, and even though we are told that some of them are unique, still, regarded as a class of wonders and monsters, it is true of them that they have been before and they will be again, and there is nothing novel or fresh in the fact of a monster being born under the sun.
Some interpreters, to be sure, have taken the passage quoted to mean that all things have already happened in God’s predestination, and that is why there is ‘nothing new under the sun’. They think this is what the wise man intended to convey. However this may be, heaven forbid that correct faith should believe that those words of Solomon refer to those periodic revolutions of the Physicists, by which, on their theory, the same ages and the same temporal events recur in rotation. According to this theory, just as Plato, for example, taught his disciples at Athens in the fourth century, in the school called the Academy, so in innumerable centuries of the past, separated by immensely wide and yet finite intervals, the same Plato, the same city, the same school, the same disciples have appeared time after time, and are to reappear time after time in innumerable centuries in the future.
Heaven forbid, I repeat, that we should believe this. For ‘Christ died once for all for our sins’; and ‘in rising from the dead he is never
to die again: he is no longer under the sway of death.
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And after the resurrection ‘we shall be with the Lord for ever’;
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and even now we say to the Lord, as the holy psalm reminds us to say, ‘Lord, you will preserve us and guard us from this generation for ever.’
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The following verse I think suits our theorists very neatly, ‘The ungodly will walk in a circle’;
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not because their life is going to come round again in the course of those revolutions which they believe in, but because the way of their error, the way of false doctrine, goes round in circles.
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God’s creation of mankind in time involved no change of purpose
It is no wonder that those theorists wander in a circuitous maze finding neither entrance nor exit, for they do not know how the human race, and this mortal condition of ours, first started, nor with what end it will be brought to a close. They cannot penetrate ‘the depth of God’,
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the deep counsel by which, being himself eternal and without beginning, he started time and man from a beginning, and made man in time, as a new act of creation, and yet with no sudden change of purpose but in accordance with his unchanging and eternal plan. Who could plumb this unplumbable depth of God’s counsel, and scrutinize his inscrutable design? This is the design by which God made man as a being in time, when no man had existed before him, making him in time with no change of purpose, and multiplying the whole human race from that one man.
For when the psalmist has said, ‘Lord, you will preserve us and guard us from this generation for ever’,
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he then goes on to hit back at those whose foolish and godless teaching allows no room for the eternal liberation and felicity of the soul, when he adds, ‘The ungodly will walk in a circle.’ It is as if he had been asked: ‘What then do
you
believe? What do you think? How do you understand it? Are we really to imagine that God suddenly decided to make man, whom he had not made in all that previous infinite eternity, remembering that nothing new can happen to God, and there is no possibility of change in him?’ And the psalmist immediately replies by addressing God himself:
‘According to your deep design you multiplied the sons of men.’
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He says, in effect, ‘Let men form their opinions from their own imaginations: let them theorize and argue as they please, but “according to your deep design you multiplied the sons of men” – that deep design which no human being can discover.’ For it is certainly a profound mystery that God existed always and yet willed to create the first man, as a new act of creation, at some particular time, without any alteration in his purpose and design.
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Does God’s eternal sovereignty imply an eternal creation for its exercise
?
I certainly would not dare to deny that God is eternally sovereign Lord; yet at the same time I must not doubt that man was first created at a certain time, before which he did not exist. But when I ponder the question what was the eternal subject of God’s eternal sovereignty, if creation did not always exist, I am afraid to give any positive answer, because I examine myself, and remember what the Scripture says, ‘What human being can know the design of God? Who will be able to think what God intends? For the thoughts of morfals are timorous, and our speculations uncertain. For the corruptible body weighs down the soul, and the earthly habitation depresses the mind as it ponders many thoughts.’
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There are many thoughts which I ponder while in this earthly habitation – many, just because I cannot find one thought, among those I ponder, or any thought beyond them which happens not to be among my thoughts, which is certainly true. Suppose I say that creation has always existed, for God to be its sovereign (since God always is sovereign, and always has been) but that one creation followed another in the passage of ages – to avoid saying that any creation is co-eternal with God, an idea condemned alike by faith and sound reason. Then we must beware of the absurdity (an absurdity remote from the light of truth) of supposing that the mortal creation has existed from the beginning, though changing through the ages, with the departure of one creation and the succession of another, and saying at the same time that the immortal creation did not come into being until this age of ours was reached, when the angels also were created. (I am assuming that we are right in taking
‘first created light’ as referring to them, or, more probably, in so interpreting ‘heaven’ in the statement, ‘In the beginning God created heaven and earth.’)
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For the angels did not exist before they were made; otherwise these eternal beings would be thought to be co-eternal with God, if they are said to have existed always.
On the other hand, if I say that the angels were not created in time, but existed before all time was for God to be sovereign over them, since he has always been sovereign, then I shall be asked whether beings who were created could exist always – if it is true that they were made before time was. Perhaps the reply should be: ‘Why should they not exist always, seeing that what exists for all time may appropriately be said to exist always? They have existed for all time: so much so that they were created before all measured time, if we accept it that measured time began with the creation of the sky, and they existed before that. But time, we suppose, did not begin with the sky, but existed before it; though not indeed in hours, days, months and years. For these measurements of temporal spaces, which are by usage properly called “times”, evidently took their beginning from the motion of the stars; hence God said, in creating them, “Let them serve for signs and times and days and years.”
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Time, we suppose, existed before this in some changing movement, in which there was succession of before and after, in which everything could not be simultaneous. If then before the creation of the sky there was something of this sort in the angelic motions, and therefore time already existed and the angels moved in time from the moment of their creation, even so they have existed for all time, seeing that time began when they began. Will anyone assert that what has existed for all time has not existed always?’
But if I make this reply, I shall be asked, ‘Surely then they must be co-eternal with the Creator, if they, as he, have always existed? How can they be said to be created, if we take it that they have always existed?’ What answer is there to this? Are we to say that they have always existed, in that they were made together with time, or that measured time began with them, and so they have existed for all time; but that nevertheless they were created? For we shall not deny that ‘times’ were created, although no one doubts that time has existed for all time.
For if time has not existed for all time, it would follow that there was a time when there was no time. And the most complete fool would not say that! We can correctly say, ‘There was a time when
Rome did not exist: there was a time when Jerusalem, or Abraham, or man, or anything of this kind, did not exist.’ We can in fact say, ‘There was a time when the world did not exist’, if it is true that the world was created not at the beginning of time, but some time after. But to say, ‘There was a time when time did not exist’, is as nonsensical as to say, ‘There was a man when no man existed’, or, ‘This world existed when this world was not.’ If we are referring to different individuals, we can rightly say, ‘There was a man when that man did not exist’, and so we can say, ‘There was a time when this time did not exist’; but to say, ‘There was a time when there was no time’ is beyond the capability of the veriest idiot.
And so, since we say that time was created, while it is said to have existed always, because time has existed for all time, the fact that the angels have existed always does not entail that they were not created. They are said to have existed always because they have been for all time; and they have existed for all time because without them periods of time could not exist. For when there was no created thing whose change and movement could be the condition of time’s passage, time could not exist. Thus although the angels always existed, they were created, and the fact that they always existed does not make them co-eternal with the Creator. For he has always existed in changeless eternity; whereas they were created. But they are said to have existed always because they have existed for all time, and without them no time could exist.
However, since time is changing and transitory, it cannot be co-eternal with changeless eternity.
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Now the immortality of the angels is not transitory or temporal; it is not in the past, as if it no longer existed, nor in the future, as though it had still to come into existence; and yet their movements, which condition the passage of time, pass from the future into the past, and therefore they cannot be co-eternal with the Creator. For in the movement of the Creator there is no question of a past which no longer exists or a future which is yet to be.
Hence, if God has always been sovereign, he has always had a creation subject to his sovereignty, not begotten from him, but made by him out of nothing, and not co-eternal with him. He existed before his creation, although not in any time before it; he preceded it not by a transitory interval of time but in his abiding perpetuity.
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This is my answer to those who ask how the Creator was always Creator and always sovereign Lord if created beings did not always
exist to serve him: but, if I make this reply, I am afraid I shall readily incur the criticism that this is an affirmation of ignorance, not the communication of knowledge. And so I return to what our Creator wished us to know. What he has allowed wiser heads to know in this life, or has reserved for the knowledge of those who have reached their fulfilment in the other life, that I confess to be beyond my powers. But I thought I should discuss this question, without reaching any positive conclusion, so that my readers may see what questions they should refrain from tackling, as dangerous, and to discourage them from thinking themselves capable of understanding everything. Instead they should realize that they ought to submit to the wholesome instruction of the Apostle, when he says, ‘In virtue of the authority given to me by God’s grace I say this to all in your company: do not be wiser than you ought to be: but be wise in moderation, in proportion to the faith which God has allotted to each of you.’
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For if a child’s upbringing is adjusted to his strength, he will grow, and become capable of further progress, but if he is strained beyond his capacity he will fade away before he has the chance to grow up.