City of God (Penguin Classics) (90 page)
Read City of God (Penguin Classics) Online
Authors: Saint Augustine
And so the law is holy, and the commandment is holy, just and good. Does this mean that something which is good has turned into death for me? Perish the thought! What has happened is that sin was made to show its true character: it used a good thing to effect my death, so that sin should
appear for what it is, and sinner or sin should go beyond all bounds, because of the commandment.
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‘Beyond all bounds’, because violation of the law is added, when the law itself is despised by the increased lust for sinning.
Why have we thought this worth mentioning? Because, just as the law is not an evil thing when it increases the evil desire of the sinner, so death is not itself a good thing when it enhances the glory of the sufferer; when the law is abandoned for wickedness and thus produces law-breakers, or when death is accepted for truth’s sake and so produces martyrs. It follows that the law is good, because it is the prohibition of sin, while death is evil, because it is the reward of sin.
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But as unrighteousness puts all things, good and evil alike, to a bad use, so righteousness puts all things, evil as well as good, to good employment. Thus it is that the evil make bad use of the law, though it is a good thing, and the good die a good death, although death itself is an evil.
6.
Death, the severing of soul from body, is, in general, an evil
For this reason, the death of the body, the separation of the soul from the body, is not good for anyone, as it is experienced by those who are, as we say, dying. This violent sundering of the two elements, which are conjoined and interwoven in a living being, is bound to be a harsh and unnatural experience as long as it lasts, until the departure of all feeling, which depended on this interconnection of soul and body. All this unpleasantness is sometimes cut short by one sudden physical blow, or by the sudden snatching away of the soul, where the speed of the stroke outruns sensation and does not allow death to be felt. But whatever it is which in dying men takes away sensation with such a distressing sensation, it increases the merit of patience if it is endured with devout faith, though it does not cancel the term ‘punishment’. And so, although death is perpetuated by propagation from the first man, and is without doubt the penalty of all who are born, yet it becomes the glory of those who are reborn, if it is the price paid for piety and righteousness; and death, the recompense of sin, sometimes ensures that there is no sin to be recompensed.
7.
Some who are not reborn in baptism undergo death for the confession of Christ
For whenever men die for confessing Christ, even though they have not yet been reborn in baptism, their death is of the same value for the remission of their sins as if they had been washed in the sacred font of baptism. It is true that Christ said, ‘No one will enter into the kingdom of heaven if he has not been reborn from water and the spirit;’
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but in another statement he made an exception in favour of those to whom I am referring. For he said, with the same generality, ‘Anyone who acknowledges me before men, I shall acknowledge before my Father in heaven’;
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and in another passage, ‘Anyone who loses his life for me will find it.’
14
Hence the text, ‘Precious in the Lord’s sight is the death of his saints.’
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For what is more precious than a death which ensures that all offences are forgiven and the store of merits abundantly increased? Those who have been baptized when they could not postpone their death and have departed from this life with all their sins wiped out, have won less merit than those who could have deferred their death but did not, because they chose to end their life by confessing Christ, rather than by denying him to arrive at his baptism. Even if they had denied him, this also would have been forgiven in that sacramental washing, because that denial was prompted by the fear of death. For in that sacrament forgiveness was given even to the appalling crime of those who killed Christ. But how could they have loved Christ so dearly as to be unable to deny him in the ultimate crisis, when offered the hope of official pardon? How, except by the abundant grace of the Spirit which ‘inspires where he wills’?
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Therefore the death of the saints is precious, the saints for whom the death of Christ was the price already paid in advance. And such grace came from Christ’s death that to gain him they did not hesitate to pay the price of their own death, the death which showed that what had been imposed as the penalty for sin had been turned to such good use that it brought to birth a richer harvest of righteousness. Death therefore ought not to be regarded as a good thing because it has been turned to such great advantage. For this happened not in virtue of any quality of its own, but by the help of God; so that death, which was put forward as a fearful warning against sin, is now set before men as something to be accepted when that acceptance means the avoidance
of sin and the cancellation of sins committed, and the award of the palm of victory as the just reward of righteousness.
8.
The acceptance of the first death in the cause of truth abolishes the second death
Careful consideration shows that the very act of dying faithfully and laudably for the truth’s sake is a precaution against death. A partial death is certainly accepted, but that is so that total death may not come, so that the second death may not supervene, that death which has no end. For the separation of soul from body is accepted, so that the soul may not be separated from God and then severed from the body, and thus when the first death of the whole man was past, the second death, the eternal death, should follow.
For this reason, as I have said, death as it is experienced by the dying, death as the cause of that condition, is not good in itself for anyone, but it is endured (and this is praiseworthy) for the attainment and possession of a good. But when men are in the state of death, when they are called ‘the dead’, then death is evil for the evil, but good for the good. This may be said without absurdity. For the souls of the faithful, when separated from the body, are at rest, while the souls of the wicked are paying their penalty, until the bodies of the righteous come to life again for eternal life, and the bodies of the wicked rise to be consigned to the eternal, the second, death.
9.
Problems about the meaning of ‘death’, ‘dying.’ dead’
There is a problem about the period when the souls separated from the body exist either in a state of good or in a state of evil. Are we to say that this period is
after
death or
in
death? If it is after death, then it is not the actual death, which is by now past and gone, which is good or bad, but the present life of the soul after death. Death was evil for them, certainly at the time when it was present, that is, when they were experiencing it in the act of dying, since it entailed a heavy burden of suffering – though the good make good use of that evil. But now that death is past, how can it be good or evil, since it no longer exists?
Again, a more careful consideration will make it clear that the heavy burden of suffering we spoke of as experienced by the dying, is not in fact death. For as long as men feel, they are obviously still alive; and if so, they should be said to be ‘before death’, not ‘in death’. For
death, when it comes, takes away all feeling from the body, including the feeling of anguish at death’s approach. Thus it is difficult to explain how we can describe people as dying, when they are not yet dead, but are struggling in the last mortal pangs at the imminence of death; and yet they are rightly called ‘dying men’, because when the impending death has arrived they are said to be dead, not dying.
Therefore a man who is dying must be living; for when he is in the last extremity, ‘giving up the ghost (that is, the soul)’ as we say, he is evidently still alive, because his soul has not yet left him. So he is at once dying and living; but he is approaching death and leaving life. He is still in life because the soul is still in his body; he is not yet in death, because the soul has not yet departed. But when the soul has departed, he will not be
in
death, but after it. Then can anyone say precisely when one is
in
death? No dying man can be, assuming that no one can be dying and living at the same time. As long as the soul is in the body we clearly cannot say a man is not living. Or, if a person should be said to be dying, when in his body the process is going on which ends in death, and if no one can be simultaneously living and dying – then I do not know when anyone is living.
10.
The life of mortals: should it be called death
?
In fact, from the moment a man begins to exist in this body which is destined to die, he is involved all the time in a process whose end is death. For this is the end to which the life of continual change is all the time directed, if indeed we can give the name of life to this passage towards death. There is no one, it goes without saying, who is not nearer to death this year than he was last year, nearer tomorrow than today, today than yesterday, who will not by and by be nearer than he is at the moment, or is not nearer at the present time than he was a little while ago. Any space of time that we live through leaves us with so much less time to live, and the remainder decreases with every passing day; so that the whole of our lifetime is nothing but a race towards death, in which no one is allowed the slightest pause or any slackening of the pace. All are driven on at the same speed, and hurried along the same road to the same goal. The man whose life was short passed his days as swiftly as the longer-lived; moments of equal length rushed by for both of them at equal speed, though one was farther than the other from the goal to which both were hastening at the same rate. There is a difference between a longer journey and a slower pace of walking. If a man passes through a more extended
period of time on this road to death, his progress is no slower; he merely has a longer journey.
Now if each man begins to die, that is to be ‘in death’, from the moment when death – that is, the taking away of life – begins to happen in him (and we may assume this, since when this taking away is completed he will not be in death, but after death) then everyone is in death from the moment that he begins his bodily existence. For what else is going on, every day, every hour, every minute, but this process of death? And when that comes to fulfilment, and death has completed its work, then the period after death follows the period in death, when life was being taken away. And so, if one cannot be in death and in life at the same time, man can never be in life, from the moment that he begins to exist in a body which is dying rather than living. Or is he really in life and in death at the same time? In life, that is, because he is alive until life is wholly taken away; but in death, because he is dying all the time that life is being taken from him. For if he is not in life, what is it that is being taken away, until the process of diminution is completed? While if he is not in death, what is this taking away of life? When all the life has been taken from the body, we use the phrase ‘after death’, which would be meaningless, were it not that death was the time when life was being taken away. For if a man is not ‘in death’ but ‘after death’ when life has being taken away, when will he be ‘in death’, if not while life is being diminished?
11.
Can one be living and dead at the same time
?
Now it may seem absurd to say that a man is in death before he arrives at death; for how can he be approaching death as he passes through the periods of his life, if he is already there? In particular, it seems extremely odd to say that a man is living and dying simultaneously, when he cannot be waking and sleeping at one and the same time. If so, we must try to discover when a man is dying. Now before death comes, he is not dying, but living; and when death has come, he is dead, not dying. Thus there is a period which is still before death, another which is already after death.
So when is he ‘in death’? For it is then that he is dying; and so there are three situations: ‘before death’, ‘in death’, and ‘after death’, and three corresponding adjectives: ‘living’, ‘dying’, and ‘dead’. This makes it very hard to define when he is dying, that is ‘in death’; a state in which he is neither living (which is the state
before
death) or dead (which is
after
death), but dying, or ‘in death’. It is evident that as long
as the soul is in the body, especially if sensibility remains, a man is alive, his constituent parts being soul and body. Consequently he must be described as being still ‘before death’, not ‘in death’. But when the soul has departed and has withdrawn all bodily sensation, a man is said to be ‘after death’, and dead.
Thus between these two situations the period in which a man is dying or ‘in death’ disappears. For if he is still alive, he is ‘before death’; if he has stopped living, he is by now ‘after death’. Therefore he is never detected in the situation of dying, or ‘in death’. The same thing happens in the passage of time; we try to find the present moment, but without success, because the future changes into the past without interval.
We must evidently then beware of using this argument to assert that there is no such thing as the death of the body. For (we might say) if there is such a thing,
when
is it? It cannot be in anyone; nor can anyone be in it. If a man is alive, there is as yet no death, because this is the period before death, not in death. Whereas if life has ceased, then there is no death any more, because it is now after death, not in death. On the other hand, if there is no such thing as death, what is meant by ‘before death’ and ‘after death’? Before or after what? For these phrases also are meaningless if there is no such thing as death. Would that we had ensured, by living rightly in paradise, that there really was no death! But as it is, death is a reality; and so troublesome a reality that it cannot be explained by any verbal formula, nor got rid of by any rational argument.
We had better conform to normal usage, as indeed we are bound to do, and use the phrase ‘before death’ to mean before death occurs, as in the scriptural text: ‘Do not praise any man before his death.’
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And after death has happened we should say. ‘This or that occurred after the death of so and so.’ And when we are using the present participle we must do the best we can with such statements as, ‘He made his will when dying’ and, ‘When dying he made this and that bequest to so and so’, although he could have done no such thing unless he had been living – and in fact it was before death, not ‘in death’ that he did it.
And we may use the same expressions as we find in holy Scripture. For the Bible has no hesitation about referring to the dead as being ‘in death’, not ‘after death’. Hence we get the statement. ‘Because there is no one who remembers you in death.’
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For until they come to life
again, they are correctly spoken of as ‘in death’, just as a person is said to be ‘in sleep’ until he wakes. And yet, although we say that those who ‘in a deep sleep’ are sleeping, we cannot say, by analogy, that those who are dead are dying. For those who are separated from their bodies are not still dying. (I am referring, it will be understood, to that death of the body, which is our present subject.)
But this is what I said could not be explained by any verbal formula. How can the dying be spoken of as living, or those who are already dead be said, after death, to be still ‘in death’? For how can they be ‘after death’ if they are still ‘in death’; especially as we do not say that they are dying, as we say that those in sleep are ‘sleeping’ and those in a faint are ‘fainting’, those in sorrow are certainly ‘sorrowing’, and those in life are ‘living’? And yet the dead, until they rise again, are said to be ‘in death’, although they cannot be called ‘the dying’.
Hence I find it significant and appropriate – though it happened not by human design, but perhaps by divine decision – that the grammarians have not been able to decline (or conjugate) the Latin verb
moritur
(‘he dies’) by the same rule as other verbs of this form. For from
oritur
(‘he arises’)comes the past tense
ortus est
(‘he has arisen’), and all similar verbs are declined in the perfect with the perfect participle. But if we ask the perfect of
moritur
, the invariable answer is
mortuus
est (‘he has died’
or
‘he is dead’), with the doubling of the
u
. Now
mortuus
is a word of the same form as
fatuus
(‘silly’),
arduus
(‘steep’),
conspicuus
(‘visible’) and others, with no reference to past time; they are adjectives, and as such are declined without any temporal implications. The adjective
mortuus
, however, is used instead of a perfect participle as if to give a conjugation for an impossible tense. And so, most appropriately, the verb cannot be declined in speech, just as the reality which it signifies cannot be declined (that is, avoided) by any action.
Nevertheless with the help of the grace of our Redeemer we may be enabled to decline (or avoid)
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that second death. For that death, which means not the separation of soul from body but the union of both for eternal punishment, is the more grievous death; it is the worst of all evils. There, by contrast, men will not be in the situations of ‘before death’ and ‘after death’, but always ‘in death’, and for this reason they will never be living, never dead, but dying for all eternity.
In fact, man will never be ‘in death’ in a more horrible sense than in that state where death itself will be deathless.