City of God (Penguin Classics) (69 page)
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Authors: Saint Augustine
In the words of this prophet the two things are distinguished, and it is made quite plain that God does not require, for their own sake, the sacrifices which signify the sacrifices that God does demand. In the epistle entitled
To the Hebrews
we read, ‘Do not forget to do good and to give to others: for it is with such sacrifices that God is pleased.’
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Hence the meaning of the text, ‘I desire mercy rather than sacrifice,’
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is simply that one sacrifice is preferred to another; for what is generally called sacrifice is really a sign of the true sacrifice.
Mercy is, in fact, the true sacrifice; hence the text I have just quoted: ‘It is by such sacrifices that God is pleased.’
The instructions about the multifarious sacrifices in the service of the Tabernacle or the Temple are recorded in Scripture as divine commands. We see now that they are to be interpreted as symbolizing the love of God and the love of one’s neighbour. For ‘on these two commands the whole Law depends, and the Prophets.’
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6.
The true and perfect sacrifice
Thus the true sacrifice is offered in every act which is designed to unite us to God in a holy fellowship, every act, that is, which is directed to that final Good which makes possible our true felicity. For that reason even an act of compassion itself is not a sacrifice, if it is not done for the sake of God. For sacrifice is a ‘divine matter’, in the phrase of the old Latin authors, even if it is performed or offered by man. Hence a man consecrated in the name of God, and vowed to God, is in himself a sacrifice inasmuch as he ‘dies to the world’ so that he may ‘live for God’.
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For this also is related to compassion, the compassion a man shows towards himself. Hence the text, ‘Have compassion on your own soul by making yourself acceptable to God.’
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Our body also is a sacrifice when we discipline it by temperance, provided that we do this as we ought for the sake of God, so that we may not offer our bodily powers to the service of sin as the instruments of iniquity, but to the service of God as the instruments of righteousness.
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The Apostle exhorts us to this, when he says, ‘I entreat you, brothers, by the compassion of God, to offer your bodies as a living sacrifice, holy and acceptable to God, as the reasonable homage you owe him.’
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If then the body, which the soul employs as a subordinate, like a servant or a tool, is a sacrifice, when it is offered to God for good and right employment, how much more does the soul itself become a sacrifice when it offers itself to God, so that it may be kindled by the fire of love and may lose the ‘form’ of worldly desire, and may be ‘re-formed’ by submission to God as to the unchangeable ‘form’, thus becoming acceptable to God because of what it has received from his beauty. This is what the Apostle says, when he adds, ‘And do not be “con-formed” to this age, but be “re-formed” in newness of mind, so that you may prove what is the will of God,
namely, what is good, what is acceptable to God, what is perfect.’
So then, the true sacrifices are acts of compassion, whether towards ourselves or towards our neighbours, when they are directed towards God; and acts of compassion are intended to free us from misery and thus to bring us to happiness – which is only attained by that good of which it has been said, ‘As for me, my true good is to cling to God.’
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This being so, it immediately follows that the whole redeemed community, that is to say, the congregation and fellowship of the saints, is offered to God as a universal sacrifice, through the great Priest who offered himself in his suffering for us – so that we might be the body of so great a head – under ‘the form of a servant’.
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For it was this form he offered, and in this form he was offered, because it is under this form that he is the Mediator, in this form he is the Priest, in this form he is the Sacrifice. Thus the Apostle first exhorts us to offer our bothes as a living sacrifice, holy, acceptable to God, as the reasonable homage we owe him, and not to be ‘con-formed’ to this age, but to be ‘re-formed’ in newness of mind to prove what is the will of God – namely what is good what is acceptable to God, what is perfect, because we ourselves are that whole sacrifice. And after this exhortation, he continues,
Through the grace of God which has been given to me, I say this to all of you: Do not have greater notions of yourselves than you ought to have, but keep your notions under control, according to the measure of faith which God has imparted to each. For just as we have many members in one body, and all the members have not the same functions; so we are many, but we make up one body in Christ; and individually we are members of one another, possessing gifts differing according to the grace which has been given us.
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This is the sacrifice of Christians, who are ‘many, making up one body in Christ’. This is the sacrifice which the Church continually celebrates in the sacrament of the altar, a sacrament well-known to the faithful where it is shown to the Church that she herself is offered in the offering which she presents to God.
7.
The holy angels, in their love for us, wish us to worship only the true God, not themselves
Those immortal and blessed beings, who are established in dwellings in heaven, rejoice together in participation in their creator, and find in
his eternity their stability, in his truth their assurance, and from his bounty derive their holiness. They have such a compassionate love for us wretched mortals that their aim is for our immortality and blessedness; and therefore they wish us not to sacrifice to themselves, but to God, for they know that they themselves, together with us, are his sacrifice. For with us they make one City of God, which is addressed in the words of the psalm, ‘Most glorious things have been said about you, City of God.’
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Part of this City, the part which consists of us, is on pilgrimage; part of it, the part which consists of the angels, helps us on our way. It is from that City on high where the will of God is intelligible and unchangeable Law, it is from that supernal court (
curia
), so to speak, which has concern (
cura
) for us, it is from that community that the holy Scripture descended, brought to us by the ministry of angels,
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the Scripture in which we find the saying, ‘The man who sacrifices to gods, and not to the Lord only, will be extirpated.’
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This Scripture, this Law, the precepts of this kind, have been attested by such great miracles that it is abundantly clear to whom these immortal and blessed beings would have us offer sacrifice, these beings who wish for us the same blessings as for themselves.
8.
The miracles performed through the ministry of angels to confirm the faith of God’s people
No doubt I shall be thought to be going too far back into the remote past if I recall the miracles which proved the truth of the promises which God made to Abraham thousands of years before, when he foretold that in Abraham’s seed all nations were to obtain a blessing. No one could fail to marvel that Abraham should have had a son born to him of a barren wife who had already reached an age when even a fertile woman would not be able to have any more children, and that in the sacrifice offered by Abraham a flame came from heaven and ran between the divided victims.
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Nor could they fail to marvel that to Abraham also was foretold by angels the burning of Sodom by fire sent from heaven, and that these angels, appearing in the likeness of men, were welcomed as guests by Abraham, who received from them the promises of God about the coming birth of a son, and that when the burning of Sodom was imminent, Lot, Abraham’s brother’s son,
was miraculously rescued from the city by the same angels, and his wife was suddenly turned into salt when she looked back on the road – thus giving, in symbolic form, a warning that no one, having started on the way to liberation, should look back with regret at his past life.
Then there were all those tremendous miracles performed in Egypt through Moses, in the liberation of God’s people from the yoke of servitude, when the magicians of Pharaoh, the king of Egypt, who was oppressing that people under his tyranny, were allowed to perform some miracles so that they might be overcome in an even more marvellous fashion! The magicians achieved their effects by the use of enchantments and magical spells, the specialities of evil angels, that is, of demons; but Moses wielded a power that was as much greater as his cause was more just, and he easily prevailed over them in the name of God, the creator of heaven and earth, with the assistance of the angels. In the end the magicians gave up the struggle at the third plague, and the plagues reached the final number of ten, in an ordered sequence of events, full of hidden meanings,
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carried out through the hand of Moses; and by those plagues the hard hearts of Pharaoh and the Egyptians were forced to yield and to allow God’s people to go free. They soon regretted this permission, and tried to catch up with the departing Hebrews; and then the sea divided to afford a dry crossing for the fugitives, but flowed back from each side to engulf and overwhelm their pursuers.
What am I to say of the repeated displays of the stupendous power of God in the miracles that accompanied the people’s passage through the desert? Water which had been undrinkable lost its bitterness when, at God’s instruction, a log of wood was flung into it; and it quenched the thirst of the parched Hebrews. Manna came from heaven when they were hungry; a limit was fixed for the amount to be collected, and any excess turned bad and produced maggots, though on the day before the Sabbath a double supply was collected, since collection was forbidden on the Sabbath, and none of that suffered any putrefaction. When the people longed for a meal of meat, and it seemed quite impossible to supply such a large multitude, their camp was filled with birds, and the ardour of their appetite was quenched by satiety and consequent disgust. When the enemy tried to oppose their passage, and gave battle, Moses prayed, with his arms stretched out in the form of a cross;
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and the enemy was crushed,
without the loss of a single Hebrew. When a revolt broke out in the people of God, and some insurgents separated themselves from the divinely ordained community, the earth opened and swallowed them up alive – a visible token of invisible punishment. A rock, struck by a rod, poured out running water in abundance for so great a multitude. The fatal bites of snakes (a just punishment for the people’s sins) were cured by the sight of a brazen serpent erected on a wooden pole, and not only was relief brought to the afflicted people, but the destruction of death by a death was also signified by the image of crucified death. This serpent was preserved as a memorial of the miracle; but in later times the people went astray and began to worship it as an idol. And so King Hezekiah made devout use of his royal power in the service of God, and destroyed the image,
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thus winning great praise for his piety.
9.
The unlawful practices of demon-worship, and the inconsistency of Porphyry, the Platonist
Those miracles and many others of the same kind – it would take too long to mention them all – were intended to support the worship of the one true God, and to prevent the cult of many false deities. They were achieved by simple faith and devout confidence, not by spells and charms composed according to the rules of criminal superstition, the craft which is called magic, or sorcery – a name of detestation – or by the more honourable title of ‘theurgy’.
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For people attempt to make some sort of a distinction between practitioners of illicit arts, who are to be condemned, classing these as ‘sorcerers’ (the popular name for this kind of thing is ‘black magic’) and others whom they are prepared to regard as praiseworthy, attributing to them the practice of ‘theurgy’. In fact, both types are engaged in the fraudulent rites of demons, wrongly called angels.
Porphyry
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goes so far as to promise some sort of purification of the soul by means of theurgy, though to be sure he is reluctant to commit himself, and seems to blush with embarrassment in his argument. On the other hand, he denies that this art offers to anyone a way of return to God; and so one can observe him maintaining two
contradictory positions, and wavering between a superstition which amounts to the sin of blasphemy, and a philosophical standpoint. For at one moment he is warning us to beware of such practices as fraudulent, fraught with danger in their performance, and prohibited by law,
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and the next minute he seems to be surrendering to the supporters of magic,
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saying that the art is useful for the purification of one part of the soul. This is not the ‘intellectual’ element by which is perceived the truth of intelligible realities which have no resemblance to material substances; it is the ‘spiritual’ part of the soul, by which it apprehends the images of material things. Porphyry declares that by means of certain ‘theurgic consecrations’, which are called
teletae
, this spiritual element of the soul is put into a proper condition, capable of welcoming spirits and angels, and of seeing the gods. But he admits at the same time that those ‘theurgic rites’ do not effect any purification of the intellectual soul which would fit it to see its God and to apprehend the true realities.
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From this one can gather what kind of gods and what kind of vision he is talking about in those ‘theurgic consecrations’; it is not a vision of the true realities. In fact, he says that the rational soul (or, as he prefers, the ‘intellectual’ soul) can escape into its own sphere, even without any purification of the spiritual element by means of ‘theurgic art’, and further, that the purification of the spiritual part by theurgy does not go so far as to assure its attainment of immortality and eternity.
Now Porphyry distinguishes between angels and demons, explaining that the demons inhabit the lower air, while the ether, or empyrean, is the abode of the angels, and he recommends us to cultivate the friendship of some demon, by whose assistance a man may be raised just a little above the earth after death – though he gives us to understand that it is by another way that one reaches the heavenly company of angels. For all that, he makes what one may call an explicit admission that warns men to beware of the society of demons. This is in the passage where he says that the soul, in the expiation which follows death, is horrified at the worship of demons who used to beset it. And although he recommends theurgy as being a means of
conciliation between men and angels or gods, he cannot deny that it is concerned with such powers as grudge the soul’s purification, or support the machinations of those who grudge it. He quotes the complaints of some Chaldean astrologer on this matter, ‘A good man in Chaldea complains that his energetic efforts to purify a soul have been frustrated, because a powerful practitioner of the same art had been led by envy to conjure the powers with sacred spells and had bound them, to prevent their granting his requests. And so’, says Porphyry, ‘what the one had bound, the other could not undo.’ On this evidence, as he admits, theurgy is a science capable of achieving good or evil, whether among men or among gods. It also follows that the gods are susceptible to those disturbances and emotions which Apuleius ascribes to demons and men as their common condition, although Porphyry separates the gods from mankind by the elevation of their dwelling in the ether, and quotes the teaching of Plato in support of this distinction.
