City of God (Penguin Classics) (68 page)
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Authors: Saint Augustine
An ancient town there was, the dwelling-place
Of
colonists
from Tyre.
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He speaks of ‘colonists’ because they inhabited (
ab incolendo
), not
because they cultivated the place (
ab agricultura
). Hence also the name ‘colonies’ is given to settlements founded by larger communities as a result of a kind of swarming of the population. Thus although it is quite true that ‘cult’, in the special use of the term, is due only to God, still the word
cultus
is used in other significations, and for that reason there is no one word in Latin to denote the ‘cult’ which is due to God.
The word ‘religion’ would seem, to be sure, to signify more particularly the ‘cult’ offered to God, rather than ‘cult’ in general; and that is why our translators have used it to render the Greek word
thrêskeia
. However, in Latin usage (and by that I do not mean in the speech of the illiterate, but even in the language of the highly educated) ‘religion’ is something which is displayed in human relationships, in the family (in the narrower and the wider sense) and between friends; and so the use of the word does not avoid ambiguity when the worship of God is in question. We have no right to affirm with confidence that ‘religion’ is confined to the worship of God, since it seems that this word has been detached from its normal meaning, in which it refers to an attitude of respect in relations between a man and his neighbour.
The word ‘piety’
(eusebeia
in Greek) is generally understood as referring particularly to the worship of God. But this word also is used of a dutiful attitude towards parents; while in popular speech it is constantly used in connection with acts of compassion – the reason for this being, in my opinion, that God especially commands the performance of such acts, and bears witness that they please him as much as sacrifices or even more than sacrifices. From this familiar usage comes the application of the epithet
pius
to God himself;
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although the Greeks never call God
eusebts
, in their language, in spite of the fact that
eusebeia
is in common use as a synonym for compassion. Hence in some passages of Scripture, to make the precise meaning clear, the word
theo-sebeia
(God-worship) is preferred to
eusebeia
(good worship). We have no one word in Latin to express either of these Greek words.
There is, then, an attitude which is called in Greek
latreia
and is translated by the Latin
servitus
, meaning the service of the worship of God; or it may be called
thrêskeia
in Greek, but in Latin
religio
, the religion which ‘binds’ us to God;
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or the Greeks may call it
theosebeia
, which, in default of one equivalent word we may call ‘worship of God’. What is expressed by those words is the worship we hold to
be due only to him who is the true God, who transforms his worshippers into gods. Therefore those immortal and blessed beings, whoever they are, who dwell in heavenly habitations, certainly have no claim to our worship, if they do not love us and do not desire our happiness. On the other hand, if they love us and desire our happiness, then they must want that happiness to come from whence theirs is derived. Can our happiness have a different source from theirs?
2.
Plotinus on illumination from on high
There is no conflict on this subject between us and those eminent philosphers. For they saw, and in their writings proclaimed, with abundant emphasis and in all kinds of ways, that those beings received their happiness from the same source as we do, by a kind of light which is shed on them, a light apprehended by the intellect. This light for them is God. It is something other than themselves: it brings them illumination, so that they are full of light, and, by participation in this light, exist in a state of perfection and bliss.
Plotinus often stresses, in expounding Plato’s views, that even the being whom they hold to be the ‘Soul of the Universe’ receives its blessedness from the source of our soul’s felicity; and that source is the light, distinct from the Soul itself, by which it was created and by whose intelligible illumination it shines with intelligible light. Plotinus finds a comparison for these immaterial realities in the great material bodies in heaven which are visible to our sight, God being the sun, and the soul the moon, for it is supposed that the moon is illuminated by the light cast on her by the sun.
The great Platonist holds that the souls of the immortal and blessed beings who, he is certain, dwell in celestial abodes, belong to the class of rational (perhaps the better term would be ‘intellectual’) souls. The rational (or intellectual) soul, he writes, has nothing above it in the scale of being except God, who fashioned the world, the God by whom the soul itself was created; and those supernal beings receive the life of bliss and the light of the understanding of the truth from no other source than that from which they are given to us. Thus he agrees with the Gospel, where we read these words, ‘There was a man sent from God, and his name was John. He came as a witness, to bear witness to the light, so that all men should believe through him. He was not the light, but he had to bear witness to the light. The true light was that which illuminates every man coming into the world.’
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This distinction
clearly shows that the rational (or intellectual) soul, like the soul of John, cannot be light to itself, and that it shines only by participation in the true light of another. John himself admits this when, in bearing witness to that light, he says, ‘We have all received from his plenitude.’
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3.
The true worship of God, and the Platonic deviation in the cult of angels
This being so, if the Platonists, or any others who shared those opinions, had acquaintance with God, had glorified him as God and given thanks to him and had not ‘dwindled into futility in their thinking’,
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and had not sometimes sponsored the errors of the people in general, and sometimes failed in courage to resist them, then they would straightway have admitted that there was one object of worship both for the immortal and blessed beings, and for us, in our mortal and wretched condition, so that we may attain to immortality and bliss. Both alike must worship the one God of gods, who is the angels’ God, as he is ours.
To this God we owe our service – what in Greek is called
latreia
– whether in the various sacraments or in ourselves. For we are his temple, collectively, and as individuals.
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For he condescends to dwell in the union of all and in each person. He is as great in the individual as he is in the whole body of his worshippers, for he cannot be increased in bulk or diminished by partition. When we lift up our hearts to him, our heart is his altar. We propitiate him by our priest, his only-begotten Son. We sacrifice blood-stained victims to him when we fight for truth ‘as far as shedding our blood’.
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We burn the sweetest incense for him, when we are in his sight on fire with devout and holy love. We vow to him and offer to him the gifts he has given us, and the gift of ourselves. And we have annual festivals and fixed days appointed and consecrated for the remembrance of his benefits, lest ingratitude and forgetfulness should creep in as the years roll by. We offer to him, on the altar of the heart, the sacrifice of humility and praise,
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and the flame on the altar is the buring fire of charity. To see him as he can be seen and to cleave to him, we purify ourselves from every stain of sin and evil desire and we consecrate ourselves in his name. For he himself is the source of our bliss, he himself is the goal of all our striving. By our election of him as our goal – or rather
by our re-election (for we had lost him by our neglect); by our reelection (and we are told that the word ‘religion’ comes from
relegere
, ‘to re-elect’
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), we direct our course towards him with love (
dilectio
), so that in reaching him we may find our rest, and attain our happiness because we have achieved our fulfilment in him. For our Good, that Final Good about which the philosophers dispute, is nothing else but to cleave to him whose spiritual embrace, if one may so express it, fills the intellectual soul and makes it fertile with true virtues.
We are commanded to love this Good with all our heart, with all our soul, with all our strength; and to this Good we must be led by those who love us, and to it we must lead those whom we love. Thus are fulfilled those two commands on which ‘all the Law and the prophets depend’: ‘Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind’, and, ‘Thou shalt love thy neighbour as thyself.’
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For in order that a man may know how to love himself an end has been established for him to which he is to refer all his action, so that he may attain to bliss. For if a man loves himself, his one wish is to achieve blessedness. Now this end is ‘to cling to God’.
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Thus, if a man knows how to love himself, the commandment to love his neighbour bids him to do all he can to bring his neighbour to love God. This is the worship of God; this is true religion; this is the right kind of devotion; this is the service which is owed to God alone.
Therefore every immortal Power, however great its importance, will have no other wish, if it loves us as itself, than that we, for our happiness, should be subjected to God, seeing that it is such subjection that gives that Power its blessedness. If it does not worship God, it is wretched, because deprived of God; if it worships God, it will not wish itself to be worshipped in the place of God. Far from that, it will subscribe to the statement in Scripture, ‘He who sacrifices to gods, and not to the Lord alone, will be extirpated.’
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This saying it will approve with all the strength of its love.
4.
Sacrifice due only to God
For, to say nothing of other acts of religious obedience performed in the worship of God, at least no one would dare to assert that sacrifice is
due to any other being than God. There are in fact many ingredients in the worship of God which are also found in the honour paid to human beings, in a spirit either of humility or of noisome flattery; but even when men are said to be worthy of homage and veneration, and even, in extreme cases, of adoration, it is remembered that they are still human beings. But who has ever thought it right to offer sacrifice, except to a being known, or supposed, or imagined to be God? The antiquity of the worship of God by means of sacrifice is sufficiently proved by the story of Cain and Abel, the two brothers, where God rejected the sacrifice of the elder, and viewed with favour that of the younger brother.
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5.
God does not require sacrifices, but he wishes them to be offered as symbols of what he does require
Could anyone be such a fool as to suppose that the sacrificial offerings are necessary to God – that they are of any use to him? There are many passages in holy Scripture to witness this point; but it will be enough to cut a long story short by quoting a short extract from one of the psalms: ‘I said to the Lord, “You are my God, for you have no need of my possessions.” ’
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Thus, far from needing any cattle, or any other corruptible and earthly thing, we must believe that God does not need even the righteousness of man; and that it is man, not God, who is benefited by all the worship which is rightly offered to God. For no one is going to say that he does any service to a spring by drinking from it, or to the light by beholding it. If in times gone by our ancestors offered other sacrifices to God, in the shape of animal victims (sacrifices which the people of God now read about, but do not perform) we are to understand that the significance of those acts was precisely the same as that of those now performed amongst us – the intention of which is that we may cleave to God and seek the good of our neighbour for the same end. Thus the visible sacrifice is the sacrament, the sacred sign, of the invisible sacrifice. That is why the penitent in the prophet’s book, if it was not the prophet himself, seeks God’s forgiveness for his sins with these words, ‘If you had wished for sacrifice, I would certainly have given it: but you will not delight in holocausts. The sacrifice offered to God is a broken spirit; God will not despise a heart that is broken and humbled.’
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Observe how he says that God does not want sacrifice, and how in the same place, he shows that God does desire sacrifice. God does not
want the sacrifice of a slaughtered animal, but he desires the sacrifice of a broken heart. That offering which, he says, God does not want, signifies the offering which, he adds, God does desire. When he says that God does not want sacrifices he means that he does not want them in the way supposed by the fools, namely for his own gratification. For if he had not wished the sacrifices he desires (and there is only one, the heart bruised and humbled in the sorrow of penitence) to be signified by those sacrifices which he was supposed to long for as if they gave him pleasure, then he would certainly not have prescribed their offering in the old Law. And the reason why they had to be changed, at the fitting and predestined time, was to prevent the belief that those things were objects of desire to God himself, or at least were acceptable gifts from us to him, and to make us realize that what God required was that which they signified. This is the message of another passage, from another psalm: ‘If I am hungry, I shall not tell you: for the whole earth, and all that is in it, belongs to me. Am I likely to eat the flesh of bulls, or to drink the blood of goats?’
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God is saying, in effect, ‘Had I needed such things, I certainly would not have applied to you for them, seeing that I have them in my power.’ The psalmist goes on to explain the meaning of sacrifice by adding, ‘Offer to God the sacrifice of praise, and fulfil your vows to the Most High. And call upon me in the day of tribulation and I shall rescue you; and you will glorify me.’
And there is another passage, in another prophet:
By what means shall I reach God, or take hold of my God, the most high? Shall I reach him with holocausts, with year-old calves? Will God be satisfied with thousands of rams or ten thousands of fat goats? What if I give the first-born of my impiety, the fruit of my belly for the sin of my soul? Have you been told, O man, what is good? Or what does the Lord require from you, except to practise justice, and to love mercy, and to be prepared to go with the Lord your God?
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