City of God (Penguin Classics) (146 page)
Read City of God (Penguin Classics) Online
Authors: Saint Augustine
13.
The peace of the universe maintained through all disturbances by a law of nature
:
the individual attains, by God
’
s ordinance, to the state he has deserved by his free choice
The peace of the body, we conclude, is a tempering of the component parts in duly ordered proportion; the peace of the irrational soul is a duly ordered repose of the appetites; the peace of the rational soul is the duly ordered agreement of cognition and action. The peace of body and soul is the duly ordered life and health of a living creature; peace between mortal man and God is an ordered obedience, in faith, in subjection to an everlasting law; peace between men is an ordered agreement of mind with mind; the peace of a home is the ordered agreement among those who live together about giving and obeying orders; the peace of the Heavenly City is a perfectly ordered and perfectly harmonious fellowship in the enjoyment of God, and a mutual fellowship in God; the peace of the whole universe is the tranquillity of order – and order is the arrangement of things equal and unequal in a pattern which assigns to each its proper position.
It follows that the wretched, since, in so far as they are wretched, they are obviously not in a state of peace, lack the tranquillity of order, a state in which there is no disturbance of mind. In spite of that, because their wretchedness is deserved and just, they cannot be outside the scope of order. They are not, indeed, united with the blessed; yet it is by the law of order that they are sundered from them. And when they are free from disturbance of mind, they are adjusted to their situation, with however small a degree of harmony. Thus they have amongst them some tranquillity of order, and therefore some peace. But they are still wretched just because, although they enjoy
some degree of serenity and freedom from suffering, they are not in a condition where they have the right to be serene and free from pain. They are yet more wretched, however, if they are not at peace with the law by which the natural order is governed. Now when they suffer, their peace is disturbed in the part where they suffer; and yet peace still continues in the part which feels no burning pain, and where the natural frame is not broken up. Just as there is life, then, without pain, whereas there can be no pain when there is no life, so there is peace without any war, but no war without some degree of peace. This is not a consequence of war as such, but of the fact that war is waged by or within persons who are in some sense natural beings – for they could have no kind of existence without some kind of peace as the condition of their being.
There exists, then, a nature in which there is no evil, in which, indeed, no evil can exist; but there cannot exist a nature in which there is no good. Hence not even the nature of the Devil himself is evil, in so far as it is a nature; it is perversion that makes it evil. And so the Devil did not stand firm in the truth, and yet he did not escape the judgement of the truth. He did not continue in the tranquility of order; but that did not mean that he escaped from the power of the imposer of order. The good that God imparts, which the Devil has in his nature, does not withdraw him from God’s justice by which his punishment is ordained. But God, in punishing, does not chastise the good which he created, but the evil which the Devil has committed. And God does not take away all that he gave to that nature; he takes something, and yet he leaves something, so that there may be some being left to feel pain at the deprivation.
Now this pain is in itself evidence of the good that was taken away and the good that was left. In fact, if no good had been left there could have been no grief for lost good. For a sinner is in a worse state if he rejoices in the loss of righteousness; but a sinner who feels anguish, though he may gain no good from his anguish, is at least grieving at the loss of salvation. And since righteousness and salvation are both good, and the loss of any good calls for grief rather than for joy (assuming that there is no compensation for the loss in the shape of a higher good – for example, righteousness of character is a higher good than health of body), the unrighteous man’s grief in his punishment is more appropriate than his rejoicing in sin. Hence, just as delight in the abandonment of good, when a man sins, is evidence of a bad will, so grief at the loss of good, when a man is punished, is evidence of a good nature. For when a man grieves at the loss of the peace of his
nature, his grief arises from some remnants of that peace, which ensure that his nature is still on friendly terms with itself. Moreover, it is entirely right that in the last punishment the wicked and ungodly should bewail in their agonies the loss of their ‘natural’goods, and realize that he who divested them of these goods with perfect justice is God, whom they despised when with supreme generosity he bestowed them.
God then, created all things in supreme wisdom and ordered them in perfect justice; and in establishing the mortal race of mankind as the greatest ornament of earthly things, he has given to mankind certain good things suitable to this life. These are: temporal peace, in proportion to the short span of a mortal life – the peace that consists in bodily health and soundness, and in fellowship with one’s kind; and everything necessary to safeguard or recover this peace – those things, for example, which are appropriate and accessible to our senses: light, speech, air to breathe, water to drink, and whatever is suitable for the feeding and clothing of the body, for the care of the body and the adornment of the person. And all this is granted under the most equitable condition: that every mortal who uses aright such goods, goods designed to serve the peace of mortal men, shall receive goods greater in degree and superior in kind, namely, the peace of immortality, and the glory and honour appropriate to it in a life which is eternal for the enjoyment of God and of one’s neighbour in God, whereas he who wrongly uses those mortal goods shall lose them, and shall not receive the blessings of eternal life.
14.
The order and law, earthly or heavenly, by which government serves the interests of human society
We see, then, that all man’s use of temporal things is related to the enjoyment of earthly peace in the earthly city; whereas in the Heavenly City it is related to the enjoyment of eternal peace. Thus, if we were irrational animals, our only aim would be the adjustment of the parts of the body in due proportion, and the quieting of the appetites – only, that is, the repose of the flesh, and an adequate supply of pleasures, so that bodily peace might promote the peace of the soul. For if bodily peace is lacking, the peace of the irrational soul is also hindered, because it cannot achieve the quieting of its appetites. But the two together promote that peace which is a mutual concord between soul and body, the peace of an ordered life and of health. For living creatures show their love of bodily peace by their avoidance of
pain, and by their pursuit of pleasure to satisfy the demands of their appetites they demonstrate their love of peace of soul. In just the same way, by shunning death they indicate quite clearly how great is their love of the peace in which soul and body are harmoniously united.
But because there is in man a rational soul, he subordinates to the peace of the rational soul all that part of his nature which he shares with the beasts, so that he may engage in deliberate thought and act in accordance with this thought, so that he may thus exhibit that ordered agreement of cognition and action which we called the peace of the rational soul. For with this end in view he ought to wish to be spared the distress of pain and grief, the disturbances of desire, the dissolution of death, so that he may come to some profitable knowledge and may order his life and his moral standards in accordance with this knowledge. But he needs divine direction, which he may obey with resolution, and divine assistance that he may obey it freely, to prevent him from falling, in his enthusiasm for knowledge, a victim to some fatal error, through the weakness of the human mind. And so long as he is in this mortal body, he is a pilgrim in a foreign land, away from God; therefore he walks by faith, not by sight.
32
That is why he views all peace, of body or of soul, or of both, in relation to that peace which exists between mortal man and immortal God, so that he may exhibit an ordered obedience in faith in subjection to the everlasting Law.
Now God, our master, teaches two chief precepts, love of God and love of neighbour; and in them man finds three objects for his love: God, himself, and his neighbour; and a man who loves God is not wrong in loving himself. It follows, therefore, that he will be concerned also that his neighbour should love God, since he is told to love his neighbour as himself; and the same is true of his concern for his wife, his children, for the members of his household, and for all other men, so far as is possible. And, for the same end, he will wish his neighbour to be concerned for him, if he happens to need that concern. For this reason he will be at peace, as far as lies in him, with all men, in that peace among men, that ordered harmony; and the basis of this order is the observance of two rules: first, to do no harm to anyone, and, secondly, to help everyone whenever possible. To begin with, therefore, a man has a responsibility for his own household –obviously, both in the order of nature and in the framework of human society, he has easier and more immediate contact with them; he can exercise his concern for them. That is why the Apostle says, ‘Anyone
who does not take care of his own people, especially those in his own household, is worse than an unbeliever – he is a renegade’
33
This is where domestic peace starts, the ordered harmony about giving and obeying orders among those who live in the same house. For the orders are given by those who are concerned for the interests of others; thus the husband gives orders to the wife, parents to children, masters to servants. While those who are the objects of this concern obey orders; for example, wives obey husbands, the children obey their parents, the servants their masters. But in the household of the just man who ‘lives on the basis of faith’and who is still on pilgrimage, far from that Heavenly City, even those who give orders are the servants of those whom they appear to command. For they do not give orders because of a lust for domination but from a dutiful concern for the interests of others, not with pride in taking precedence over others, but with compassion in taking care of others.
15.
Man
’
s natural freedom
;
and the slavery caused by sin
This relationship is prescribed by the order of nature, and it is in this situation that God created man. For he says, ‘Let him have lordship over the fish of the sea, the birds of the sky… and all the reptiles that crawl on the earth.’
34
He did not wish the rational being, made in his own image, to have dominion over any but irrational creatures, not man over man, but man over the beasts. Hence the first just men were set up as shepherds of flocks, rather than as kings of men, so that in this way also God might convey the message of what was required by the order of nature, and what was demanded by the deserts of sinners – for it is understood, of course, that the condition of slavery is justly imposed on the sinner. That is why we do not hear of a slave anywhere in the Scriptures until Noah, the just man, punished his son’s sin with this word;
35
and so that son deserved this name because of his misdeed, not because of his nature. The origin of the Latin word for slave,
servus
, is believed to be derived from the fact that those who by the laws of war could rightly be put to death by the conquerors, became
servi
, slaves, when they were preserved, receiving this name from their preservation.
36
But even this enslavement could not have happened, if it were not for the deserts of sin. For even when a just war is fought it is in defence of his sin that the other side is contending; and victory, even when the victory falls to the wicked, is a
humiliation visited on the conquered by divine judgement, either to correct or to punish their sins. We have a witness to this in Daniel, a man of God, who in captivity confesses to God his own sins and the sins of his people, and in devout grief testifies that they are the cause of that captivity.
37
The first cause of slavery, then, is sin, whereby man was subjected to man in the condition of bondage; and this can only happen by the judgement of God, with whom there is no injustice, and who knows how to allot different punishments according to the deserts of the offenders.
Now, as our Lord above says, ‘Everyone who commits sin is sin’s slave’,
38
and that is why, though many devout men are slaves to unrighteous masters, yet the masters they serve are not themselves free men;‘for when a man is conquered by another he is also bound as a slave to his conqueror.’
39
And obviously it is a happier lot to be slave to a human being than to a lust; and, in fact, the most pitiless domination that devastates the hearts of men, is that exercised by this very lust for domination, to mention no others. However, in that order of peace in which men are subordinate to other men, humility is as salutary for the servants as pride is harmful to the masters. And yet by nature, in the condition in which God created man, no man is the slave either of man or of sin. But it remains true that slavery as a punishment is also ordained by that law which enjoins the preservation of the order of nature, and forbids its disturbance; in fact, if nothing had been done to contravene that law, there would have been nothing to require the discipline of slavery as a punishment. That explains also the Apostle’s admonition to slaves, that they should be subject to their masters, and serve them loyally and willingly.
40
What he means is that if they cannot be set free by their masters, they themselves may thus make their slavery, in a sense, free by serving not with the slyness of fear, but with the fidelity of affection, until all injustice disappears and all human lordship and power is annihilated, and God is all in all.
41
