City of God (Penguin Classics) (89 page)
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Authors: Saint Augustine
28. In the first man is the beginning of all mankind, and of the two cities
True religion therefore rightly acknowledges and proclaims that the Creator of the universe is also the Creator of all living creatures whatsoever, the Creator, that is, of both souls and bodies. Among those creatures of earth man is pre-eminent, being made in the likeness of God. And, for the reason I have mentioned (though it may be that there are other and weightier reasons that are hidden from us) man was created as one individual; but he was not left alone. For the human race is, more than any other species, at once social by nature and quarrelsome by perversion. And the most salutory warning against this perversion or disharmony is given by the facts of human nature. We are warned to guard against the emergence of this fault, or to remedy it when once it has appeared, by remembering that first parent of ours, who was created by God as one individual with this intention: that from that one individual a multitude might be propagated, and that this fact should teach mankind to preserve a harmonious unity in plurality. Furthermore, the fact that a woman was made for the first man from his own side shows us clearly how affectionate should be the union of man and wife.
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These first works of God are, of course, unparalleled just because they are the first. Those who refuse to believe in them ought to refuse credence to any extraordinary phenomena. But in fact these events would not be classed as extraordinary, if they had occurred in the normal course of nature. For no event is to no purpose under the all-embracing government of God’s providence, even if the reason for it is hidden from us. One of the sacred psalms contains these words, ‘Come and see the works of the Lord, the wonders he has placed on the earth.’
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I shall discuss in another place,
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God helping me, the reason for woman’s creation from the side of her husband, and what was prefigured by this ‘prodigy’, if we should so call it.
But now I must bring this book to its close, with this thought: that in this first-created man we find something like the beginning, in the human race, of the two cities; their beginnings, that is, in the foreknowledge of God, though not in observable fact. For from that man were to come all men, some of them to join the company of the evil angels in their punishment, others to be admitted to the company of the good angels in their reward. This was God’s decision; a just decree,
however inscrutable to us. For Scripture says, ‘All the Lord’s ways are mercy and truth’,
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and his grace cannot be unjust; nor can his justice be unkind.
1.
The Fall of Man and his consequent mortality
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have disposed of some very difficult questions about the beginning of the world and the start of the human race. Next on the list of subjects to be treated is the fall of the first man, or rather of the first human beings, and the origin and propagation of human mortality. For God did not create men in the same condition as the angels, completely incapable of death, even if they sinned. The condition of human beings was such that if they continued in perfect obedience they would be granted the immortality of the angels and an eternity of bliss, without the interposition of death, whereas if disobedient they would be justly condemned to the punishment of death. I have already made this point in the previous book.
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2.
The death of the soul and the death of the body
It is clear to me that I must explain more carefully the kind of death I am talking about. For though the human soul is rightly described as immortal, it has nevertheless a kind of death of its own. It is said to be immortal for this reason, that it never entirely ceases to live and to feel, even if only in the slightest degree. The body, on the other hand, is mortal in that it can be completely bereft of life, and by itself it has no life of any sort. Thus the death of the soul results when God abandons it, the death of the body when the soul departs. Therefore the death of the whole man, of both these elements, comes when the soul, abandoned by God, leaves the body. For then the soul no longer derives life from God, nor does the body receive life from the soul. This death of the whole man is followed by what is called, on the authority of the divine oracles, ‘the second death’.
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And this is what the Saviour meant when he said, ‘Fear him, who has power to destroy both body and soul in Gehenna.’
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Now since this cannot happen until soul and body have been so combined that they cannot be sundered or separated, it may seem strange that the body is said to be killed by a death in which it is not
abandoned by the soul, but remains possessed of soul and feeling, and endures torment in this condition. For in that final and everlasting punishment (about which we shall have to speak in greater detail in the appropriate place)
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we correctly talk of the ‘death of the soul’, because it no longer derives life from God. But how can we talk in this case of the death of the body, since it is deriving life from the soul? For otherwise it cannot feel the bodily torments which are to follow the resurrection. Is it because life of any kind is a good thing, while pain is an evil, and for that reason the body cannot be said to be alive, when the purpose of the soul is not the body’s life, but the body’s pain?
The soul therefore derives life from God, when its life is good – for its life cannot be good except when God is active in it to produce what is good – while the body derives life from the soul when the soul is alive in the body, whether the soul derives its life from God or not. For the life of the bodies of the ungodly is not the life of their souls but of their bodies, a life which souls can confer even when those souls are dead, that is, when God abandons them; for their own life, in virtue of which they are immortal, still persists, in however low a degree.
But in that last condemnation, although a man does not cease to feel, his feeling is not that of pleasure and delight, nor that of health and tranquillity. What he feels is the anguish of punishment, and so his condition is rightly called death rather than life. The second death is so called because it follows the first, in which there is a separation of natures which cohere together, either God and the soul, or the soul and the body. It can therefore be said of the first death that it is good for the good, bad for the bad; but the second death does not happen to any of the good, and without doubt it is not good for anyone.
3.
Death has passed to all mankind through the sin of the first human beings. Is it the punishment of sin in the case of the saints
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A question now arises which must not be suppressed. Is death, which separates soul and body, really a good thing for the good? If so, how can it be maintained that death is itself the penalty of sin? For the first human beings would certainly not have suffered it, if they had not sinned. Now if death could only have happened to the bad, how could it be good for the good? In fact, if it could only have happened to the bad, so far from being good for the good, it ought not to have happened
to them at all. Why should there have been any punishment where there were no sins to be punished?
We must therefore admit that the first human beings were created under this condition, that they would not have experienced any kind of death, if they had not sinned; and yet those first sinners were sentenced to death, with the provision that whatever sprang from their stock should incur the same punishment. For whatever was born from them could not have been different from what they themselves had been. In fact, because of the magnitude of that offence, the condemnation changed human nature for the worse; so that what first happened as a matter of punishment in the case of the first human beings, continued in their posterity as something natural and congenital.
This is because the descent of man from man is not like the derivation of man from the dust. Dust was the raw material for the making of man; but in the begetting of a human being man is a parent. Hence, although flesh was made out of earth, flesh is not the same as earth, whereas the human parent is the same kind of thing as the human offspring. Therefore the whole human race was in the first man, and it was to pass from him through the woman into his progeny, when the married pair had received the divine sentence of condemnation. And it was not man as first made, but what man became after his sin and punishment, that was thus begotten, as far as concerns the origin of sin and death.
For the first man was not reduced by his sin, or by its punishment, to the state of infantile torpor and weakness of mind and body which we observe in little children. Such was to be the early state of children, like the early state of young animals, according to the decision of God, who had cast down their parents to a life and death like that of animals. As Scripture says, ‘Man was in a place of honour, but did not realize it: he has been brought to the level of the animals without understanding and been made like them.’
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Though in fact we observe that infants are weaker than the most vulnerable of the young of other animals in the control of their limbs, and in their instincts of appetition and defence; this seems designed to enhance man’s superiority over other living things, on the analogy of an arrow whose impetus increases in proportion to the backward extension of the bow.
Thus the result of the first man’s lawless presumption and his just condemnation was not a relapse – or a repulse – into the rudimentary
condition of infancy. But human nature in him was vitiated and altered, so that he experienced the rebellion and disobedience of desire in his body, and was bound by the necessity of dying; and he produced offspring in the same condition to which his fault and its punishment had reduced him, that is, liable to sin and death. But if infants are released from the bonds of this sin through the grace of Christ the Mediator, they can only suffer the death which separates soul from body; they do not pass on to that second death of unending punishment, since they have been freed from the entanglement of sin.
4.
Why absolution from sin does not entail deliverance from death, sin’s punishment
If anyone is troubled by the question why those whose guilt is removed through grace should suffer the death which is the penalty of sin, this problem has been treated, and its solution given, in another book of mine,
On the Baptism of
Infants.
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There it is suggested that the experience of the separation of soul from body remains, although its connection with guilt is removed, because if the immortality of the body followed immediately upon the sacrament of regeneration, faith itself would be weakened, since faith is only faith when what is not yet seen in reality is awaited in hope.
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Futhermore, it was by the strength of faith and in the conflict of faith that even the fear of death admitted of being conquered, at any rate in the earlier ages; and this was seen pre-eminently in the holy martyrs. This conflict would have had no victory, no glory, since there could have been no conflict at all, if after the ‘washing of regeneration’
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the saints were straightway exempt from bodily death. If this were so, surely everyone would rush to the grace of Christ, with the children to be baptized, just to avoid being released from the body. And faith would not be tested by the fact that its reward was unseen; indeed, it would not be faith any longer, since the reward of the act of faith would be demanded and taken immediately.
But as it is, the punishment of sin has been turned by the great and wonderful grace of our Saviour to a good use, to the promotion of righteousness. It was then said to man, ‘You will die if you sin.’ Now it is said to the martyr, ‘Die, rather than sin.’ It was then said, ‘If you
break the commandment you will certainly die.’ Now it is said, ‘If you shrink from death, you will break the commandment.’ What was then an object of fear, to prevent man from sinning, is now something to be chosen, to avoid sinning.
So by the ineffable mercy of God even the penalty of man’s offence is turned into an instrument of virtue, and the punishment of the sinner becomes the merit of the righteous. Then death was purchased by sinning; now righteousness is fulfilled by dying. This is true of the holy martyrs, who are presented by their persecutors with this choice; either to abandon the faith, or to suffer death. The righteous prefer to endure for their belief what the first sinners suffered for their unbelief. For if those sinners had not sinned, they would not have died; the martyrs would sin, if they did not die. And so the former died because they sinned; the latter do not sin, because they die. The effect of the fault was to bring the offenders under punishment; the effect of their punishment is now to prevent the incurring of guilt. It is not that death has turned into a good thing, when it was formerly an evil. What has happened is that God has granted to faith so great a gift of grace that death, which all agree to be the contrary of life, has become the means by which men pass into life.
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The wicked turn a good, the law, to bad account: the good turn death, an evil, to good
When the Apostle wanted to show sin’s power to do harm when grace was not there to help, he did not shrink from saying that the law, which forbids sin, is itself the strength of sin. ‘The sting of death is sin; and the strength of sin is the law.’
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This is very true; for the prohibition increases the desire to commit the unlawful act, when the love of righteousness is not strong enough to overcome the sinful desire by the delight it affords. And genuine righteousness is never so beloved, never gives such delight, without the help of God’s grace. But the Apostle is concerned that the law should not be considered an evil because it is called ‘the strength of sin’; and so he says, in another place, when dealing with the same problem,
