 Book 20. CHAPTER 20-25. THE CITY OF GOD. The City of God by St. Augustine of Hippo, Book 22, Chapter 20 Far be it from us to fear that the omnipotence of the Creator cannot, for the resuscitation and reanimation of our bodies, recall all the portions which have been consumed by beasts or fire, or have been dissolved into dust or ashes or have decomposed into water or evaporated into the air. Far from us be the thought that anything which escapes our observation in any most hidden recess of nature either evades the knowledge or transcends the power of the Creator of all things. Cicero, the great authority of our adversaries, wishing to define God as accurately as possible, says, God is a mind free and independent without materiality, perceiving and moving all things and itself endowed with eternal movement. This he found in the systems of the greatest philosophers. Let me ask, then, in their own language how anything can either lie hid from him who perceives all things or irrevocably escape him who moves all things. This leads me to reply to that question which seems the most difficult of all, to whom, in the resurrection, will belong the flesh of a dead man which has become the flesh of a living man. For if someone, famishing for want and pressed with hunger, use human flesh as food, in extremity not unknown as both ancient history and the unhappy experience of our own days have taught us, can it be contended with any show of reason that all the flesh eaten has been evacuated and that none of it has been assimilated to the substance of the eater, though the very emaciation which existed before and has now disappeared sufficiently indicates what large deficiencies have been filled up with this food. But I have already made some remarks which will suffice for the solution of this difficulty also. For all the flesh which hunger has consumed finds its way into the air by evaporation whence, as we have said, God Almighty can recall it. That flesh, therefore, shall be restored to the man in whom it first became human flesh, for it must be looked upon as borrowed by the other person and, like a pecuniary loan, must be returned to the lender. His own flesh, however, which he lost by famine, shall be restored to him by him who can recover even what has evaporated, and, though it had been absolutely annihilated so that no part of its substance remained in any secret spot of nature, the Almighty could restore it by such means as he saw fit. For this sentence, uttered by the truth, not a hair of your head shall perish, forbids us to suppose that though no hair of a man's head can perish, yet the large portions of his flesh eaten and consumed by the famishing can perish. From all that we have thus considered and discussed with such poor ability as we can command, we gather this conclusion that in the resurrection of the flesh the body shall be of that size which it either had attained or should have attained in the flower of its youth, and shall enjoy the beauty that arises from preserving symmetry and proportion in all its members. And it is reasonable to suppose that for the preservation of this beauty any part of the body's substance which, if placed in one spot, would produce a deformity shall be distributed through the whole of it so that neither any part nor the symmetry of the whole may be lost, but only the general stature of the body somewhat increased by the distribution in all the parts of that which, in one place, would have been unsightly. Or if it is contended that each will rise with the same stature as that of the body he died in, we shall not obstinately dispute this, provided only there be no deformity, no languor, no corruption, nothing of any kind which would ill become that kingdom in which the children of the resurrection and of the promise shall be equal to the angels of God if not in body and age, at least in happiness. CHAPTER XXI Whatever therefore has been taken from the body either during life or after death shall be restored to it, and in conjunction with what has remained in the grave shall rise again, transformed from the oldness of the animal body into the newness of the spiritual body, and clothed in incorruption and immortality. But even though the body has been all quite ground to powder by some severe accident or by the ruthlessness of enemies, and though it has been so diligently scattered to the winds or into the water that there is no trace of it left, yet it shall not be beyond the omnipotence of the Creator. No, not a hair of its head shall perish. The flesh shall then be spiritual and subject to the spirit, but still flesh, not spirit, as the spirit itself, when subject to the flesh, was fleshly, but still spirit, and not flesh. But of this we have experimental proof in the deformity of our penal condition. For those persons were carnal, not in a fleshly, but in a spiritual way, to whom the apostle said, I could not speak to you as unto spiritual, but as unto carnal. And a man is, in this life spiritual, in such a way that he is yet carnal with respect to his body, and sees another law in his members warring against the law of his mind. But even in his body he will be spiritual when the same flesh shall have had that resurrection, of which these words speak. It is sown an animal body, it shall rise a spiritual body. But what this spiritual body shall be, and how great its grace, I fear it were but rash to pronounce, seeing that we have, as yet, no experience of it. Nevertheless, since it is fit that the joyfulness of our hope should utter itself, and so show forth God's praise, and, since it was from the profoundest sentiment of ardent and holy love that the psalmist cried, O Lord, I have loved the beauty of thy house. We may, with God's help, speak of the gifts he lavishes on men, good and bad alike, in this most wretched life, and may do our best to conjecture the great glory of that state which we cannot worthily speak of, because we have not yet experienced it. For I say nothing of the time when God made man upright, I say nothing of the happy life of the man and his wife in the fruitful garden, since it was so short that none of their children experienced it. I speak only of this life which we know, and in which we now are, from the temptations of which we cannot escape so long as we are in it, no matter what progress we make, for it is all temptation, and I ask, who can describe the tokens of God's goodness that are extended to the human race even in this life? 22. That the whole human race has been condemned in its first origin, this life itself, if life it is to be called, bears witness by the host of cruel ills with which it is filled. Is not this proved by the profound and dreadful ignorance which produces all the errors that enfold the children of Adam, and from which no man can be delivered without toil, pain, and fear? Is it not proved by his love of so many vain and hurtful things which produces gnawing cares, disquiet, griefs, fears, wild joys, quarrels, lawsuits, wars, treasons, angers, hatreds, deceit, flattery, fraud, theft, robbery, perfidy, pride, ambition, envy, murders, parasites, cruelty, ferocity, wickedness, luxury, insolence, impudence, shamelessness, fornications, adulteries, incests, and the numberless uncleannesses and unnatural acts of both sexes, which it is shameful so much as to mention, sacrilegies, heresies, blasphemies, perjuries, oppression of the innocent, calamities, plots, falsehoods, false witnessings, unrighteous judgments, violent deeds, plunderings, and whatever similar wickedness has found its way into the lives of men, though it cannot find its way into the conception of pure minds. These are indeed the crimes of wicked men, yet they spring from that root of error and misplaced love which is born with every son of Adam. For who is there that has not observed with what profound ignorance manifesting itself even in infancy, and with what superfluity of foolish desires beginning to appear in boyhood man comes into this life, so that were he left to live as he pleased, and to do whatever he pleased, he would plunge into all or certainly into many of those crimes and iniquities which I mentioned and could not mention. But because God does not wholly desert those whom he condemns, nor shuts up in his anger, his tender mercies, the human race is restrained by law and instruction which keep guard against the ignorance that besets us and oppose the assaults of vice, but are themselves full of labor and sorrow. For what mean those multifarious threats which are used to restrain the folly of children? What mean pedagogues, masters, the birch, the strap, the cane, the schooling which scripture says must be given a child, beating him on the sides lest he wax stubborn, and it be hardly possible or not possible at all to subdue him? Why all these punishments save to overcome ignorance and bridal evil desires, these evils with which we come into the world? For why is it that we remember with difficulty and without difficulty forget? Learn with difficulty and without difficulty remain ignorant. Our diligent with difficulty and without difficulty are indolent. There's not this show what vitiated nature inclines and tends to by its own weight and what secour it needs if it is to be delivered. Inactivity, sloth, laziness, negligence, our vices would shun labor since labor, though useful, is itself a punishment. But besides the punishments of childhood without which there would be no learning of what the parents wish and the parents rarely wish anything useful to be taught, who can describe, who can conceive the number and severity of the punishments which afflict the human race, pains which are not only the accompaniment of the wickedness of godless men, but are a part of the human condition and the common misery, what fear and what grief are caused by bereavement and mourning, by losses and condemnations, by fraud and falsehood, by false suspicions and all the crimes and wicked deeds of other men. For at their hands we suffer robbery, captivity, chains, imprisonment, exile, torture, mutilation, loss of sight, the violation of chastity to satisfy the lust of the oppressor, and many other dreadful evils. What numberless casualties threaten our bodies from without, extremes of heat and cold, storms, floods, inundations, lightning, thunder, hail, earthquakes, houses falling, or from the stumbling or shying or vice of horses, from countless poisons in fruits, water, air, animals, from the painful or even deadly bites of wild animals, from the madness which a mad dog communicates, so that even the animal, which of all others is most gentle and friendly to its own master, becomes an object of intense fear than a lion or dragon, and the man whom it has by chance infected with this pestilential contagion becomes so rabid that his parents, wife, children, dread him more than any wild beast. What disasters are suffered by those who travel by land or sea? What man can go out of his own house without being exposed on all hands to unforeseen accidents? Returning home sound in limb he slips on his own doorstep, breaks his leg, and never recovers. What can seem safer than a man sitting in his chair? By the priest fell from his and broke his neck. How many accidents do farmers or rather old men fear that the crops may suffer from the weather or the soil or the ravages of destructive animals? Commonly they feel safe when the crops are gathered and housed. Yet to my certain knowledge sudden floods have driven the laborers away and swept the barns clean of the finest harvest. Is innocence a sufficient protection against the various assaults of demons? That no man might think so, even baptized infants who are certainly unsurpassed in innocence are sometimes so tormented that God, who permits it, teaches us hereby to bewail the calamities of this life and to desire the felicity of the life to come. As to bodily diseases they are so numerous that they cannot be all contained even in medical books, and in very many or almost all of them the cures and remedies are themselves tortures so that men are delivered from a pain that destroys by a cure that pains. Has not the madness of thirst driven men to drink human urine and even their own? Has not hunger driven men to eat human flesh and that the flesh not of bodies found dead but of bodies slain for the purpose? Have not the fierce pangs of famine driven mothers to eat their own children incredibly savage as it seems? In fine sleep itself, which is justly cold repose, how little of repose there sometimes is in it when disturbed with dreams and visions, and with what terror is the wretched mind overwhelmed by the appearances of things which are so presented and which, as it were, so stand out before the senses that we cannot distinguish them from realities? How wretchedly do false appearances distract men in certain diseases? With what astonishing variety of appearances are even healthy men sometimes deceived by evil spirits who produce these delusions for the sake of perplexing the senses of their victims if they cannot succeed in seducing them to their side? From this hell upon earth there is no escape safe through the grace of the Saviour Christ, our God and Lord. The very name Jesus shows this for it means Saviour, and he saves us especially from passing out of this life into a more wretched and eternal state which is rather a death than a life. For in this life though holy men and holy pursuits afford us great consolations, yet the blessings which men crave are not invariably bestowed upon them lest religion should be cultivated for the sake of these temporal advantages while it ought rather to be cultivated for the sake of that other life from which all evil is excluded. Therefore also does grace aid good men in the midst of present calamities so that they are enabled to endure them with a constancy proportion to their faith. The world sages affirm that philosophy contributes something to this, that philosophy which, according to Cicero, the gods have bestowed in its purity only on a few men. They have never given, he says, nor can ever give, a greater gift to men, so that even those against whom we are disputing have been compelled to acknowledge in some fashion that the grace of God is necessary for the acquisition not indeed of any philosophy but of the true philosophy. If the true philosophy, this sole support against the miseries of this life, has been given by heaven only to a few, it sufficiently appears from this that the human race has been condemned to pay this penalty of wretchedness. And as, according to their acknowledgment, no greater gift has been bestowed by God, so it must be believed that it could be given only by that God whom they themselves recognize as greater than all the gods they worship. CHAPTER XXIII But irrespective of the miseries which in this life are common to the good and bad, the righteous undergo labors peculiar to themselves insofar as they make war upon their vices and are involved in the temptations and perils of such a contest. For those sometimes more violent and at other times slacker, yet without intermission does the flesh lust against the spirit and the spirit against the flesh so that we cannot do the things we would and extirpate all lust, but can only refuse consent to it as God gives us ability, and so keep it under, vigilantly keeping watch, lest the semblance of truth deceive us, lest a subtle discourse blind us, lest error involve us in darkness, lest we should take good for evil, or evil for good, lest fear should hinder us from doing what we ought, or desire precipitate us into doing what we ought not, lest the sun go down upon our wrath, lest hatred provoke us to render evil for evil, lest unseemly or immoderate grief consume us, lest an ungrateful disposition make us slow to recognize benefits received, lest calamities fret our conscience, lest rash suspicion on our part deceive us regarding a friend, or false suspicion of us on the part of others give us too much uneasiness, lest sin reign in our mortal body to obey its desires, lest our members be used as the instruments of unrighteousness, lest the eye follow lust, lest thirst for revenge carry us away, lest sight or thought dwell too long on some evil thing which gives us pleasure, lest wicked or indecent language be willingly listened to, lest we do what is pleasant but unlawful, and lest in this warfare filled so abundantly with toil and peril we either hoped secure victory by our own strength or attributed when secured to our own strength and not to his grace of whom the Apostle says, thanks be unto God who giveth us the victory through our Lord Jesus Christ, and in another place he says, in all these things we are more than conquerors through him that loved us. Yet we are to know this, that however valorously we resist our vices and however successful we are in overcoming them, yet as long as we are in this body we have always reason to say to God, forgive us our debts. But in that kingdom where we shall dwell forever clothed in immortal bodies we shall no longer have other conflicts or debts, as indeed we should not have had at any time or in any condition had our nature continued upright as it was created. Consequently even this our conflict in which we are exposed to peril and from which we hope to be delivered by a final victory belongs to the ills of this life which is proved by the witness of so many grave evils to be a life under condemnation. But we must now contemplate the rich and countless blessings with which the goodness of God who cares for all he has created has filled this very misery of the human race which reflects his retributive justice. That first blessing which he pronounced before the fall when he said, increase and multiply and replenish the earth, he did not inhibit after man had sinned, but the fecundity originally bestowed remained in the condemned stock, and the vice of sin which has involved us in the necessity of dying has yet not deprived us of that wonderful power of seed or rather of that still more marvelous power by which seed is produced and which seems to be as it were in wrought and in woven in the human body. But in this river as I may call it or torrent of the human race both elements are carried along together, both the evil which is derived from him who begets and the good which is bestowed by him who creates us. In the original evil there are two things, sin and punishment. In the original good there are two other things, propagation and conformation. But of the evils of which the one sin arose from our audacity and the other punishment from God's judgment we have already said as much as suits our present purpose. I mean now to speak of the blessings which God has conferred or still confers upon our nature, vitiated and condemned as it is. For in condemning it he did not withdraw all that he had given it else that had been annihilated. Neither did he in painally subjecting it to the devil remove it beyond his own power, for not even the devil himself is outside of God's government since the devil's nature subsists only by the supreme creator who gives being to all that in any form exists. Of these two blessings then which we have said flow from God's goodness as from a fountain towards our nature, vitiated by sin and condemned to punishment the one propagation was conferred by God's benediction when he made those first works from which he rested on the seventh day. But the other conformation is conferred in that work of his wherein he worketh hitherto. For were he to withdraw his efficacious power from things they should neither be able to go on and complete the periods assigned to their measured movements nor should they even continue in possession of that nature they were created in. God then so created man that he gave him what we may call fertility whereby he might propagate other men giving them a congenital capacity to propagate their kind but not imposing on them any necessity to do so. This capacity God withdraws at pleasure from individuals making them barren, but from the whole race he has not withdrawn the blessing of propagation once conferred. But though not withdrawn on account of sin this power of propagation is not what it would have been had there been no sin. For since man placed in honor fell he has become like the beasts and generates as they do though the little spark of reason which was the image of God in him has not been quite quenched. But if conformation were not added to propagation there would be no reproduction of one's kind. For even though there were no such thing as copulation and God wished to fill the earth with human inhabitants he might create all these as he created one without the help of human generation. And indeed even as it is those who copulate can generate nothing saved by the creative energy of God. As therefore in respect of that spiritual growth whereby a man is formed to piety and righteousness the apostle says neither is he that plant if anything, neither he that watereth, but God that giveth the increase. So also it must be said that it is not he that generates that is anything, but God that giveth the essential form, that it is not the mother who carries and nurses the fruit of her womb that is anything, but God that giveth the increase. For he alone by the energy wherewith he worketh hither too causes the seed to develop and to evolve from certain secret and invisible folds into the visible forms of beauty which we see. He alone coupling and connecting in some wonderful fashion the spiritual and corporeal natures the one to command the other to obey makes a living being. And this work of his is so great and wonderful that not only man who is a rational animal and consequently more excellent than all other animals of the earth, but even the most diminutive insect cannot be considered attentively without astonishment and without praising the Creator. It is he then who is given to the human soul a mind in which reason and understanding lie as it were asleep during infancy and as if they were not destined, however, to be awakened and exercised as years increase, so as to become capable of knowledge and of receiving instruction fit to understand what is true and to love what is good. It is by this capacity the soul drinks in wisdom and becomes endowed with those virtues by which, in prudence, fortitude, temperance and righteousness it makes war upon error and the other inborn vices and conquers them by fixing its desires upon no other object than the supreme and unchangeable good. And even though this be not uniformly the result, yet who can competently utter or even conceive the grandeur of this work of the Almighty and the unspeakable boon he has conferred upon our rational nature by giving us even the capacity of such attainment? For over and above those arts which are called virtues and which teach us how we may spend our life well and attain to endless happiness, arts which are given to the children of the promise and the kingdom by the sole grace of God which is in Christ, has not the genius of man invented and applied countless astonishing arts partly the result of necessity partly the result of exuberant invention so that this vigor of mind which is so active in the discovery not merely of superfluous but even of dangerous and destructive things betokens an inexhaustible wealth in the nature which can invent, learn, or employ such arts. What wonderful one might say stupefying advances has human industry made in the arts of weaving and building of agriculture and navigation with what endless variety are designs and pottery, painting, and sculpture produced and with what skill executed. What wonderful spectacles are exhibited in the theatres which those who have not seen them cannot credit? How skillful are contrivances for catching, killing, or taming wild beasts? And for the injury of men also how many kinds of poisons, weapons, engines of destruction have been invented while for the preservation or restoration of health the appliances and remedies are infinite. To provoke appetite and please the palate what a variety of seasonings have been concocted. To express and gain entrance for thoughts what a multitude and variety of signs there are among which speaking and writing hold the first place. What ornaments has eloquence at command to delight the mind? What wealth of song is there to captivate the ear? How many musical instruments and strains of harmony have been devised? What skill has been attained in measures and numbers? With what sagacity have the movements and connections of the stars been discovered? Who could tell the thought that has been spent upon nature even though despairing of recounting it in detail he endeavoured only to give a general view of it? In fine even the defence of errors and misapprehensions which has illustrated the genius of heretics and philosophers cannot be sufficiently declared. For at present it is the nature of the human mind which adorns this mortal life which we are extolling and not the faith and the way of truth which lead to immortality. And since this great nature has certainly been created by the true and supreme God who administers all things he has made with absolute power and justice it could never have fallen into these miseries nor have gone out of them to miseries eternal saving only those who are redeemed had not an exceeding great sin been found in the first man from whom the rest have sprung. Moreover even in the body though it dies like that of the beasts and is in many ways weaker than theirs what goodness of God what providence of the great creator is apparent. The organs of sense and the rest of the members are not they so placed the appearance and form and stature of the body as a whole is it not so fashioned as to indicate that it was made for the service of a reasonable soul. Man has not been created stooping towards the earth like the irrational animals but his bodily form erect and looking heavenwards admonishes him to mind the things that are above. Then the marvelous nimbleness which has been given to the tongue and the hands fitting them to speak and write and execute so many duties and practice so many arts does it not prove the excellence of the soul for which such an assistant was provided. And even apart from its adaptation to the work required of it there is such a symmetry in its various parts and so beautiful a proportion maintained that one is at a loss to decide whether in creating the body greater regard was paid to utility or to beauty. Assuredly no part of the body has been created for the sake of utility which does not also contribute something to its beauty. And this would be all the more apparent if we knew more precisely how all its parts are connected and adapted to one another and were not limited in our observations to what appears on the surface. For as to what is covered up and hidden from our view the intricate web of veins and nerves the vital parts of all that lies under the skin no one can discover it. For although with a cruel zeal for science some medical men who are cold anatomists have dissected the bodies of the dead and sometimes even of sick persons who died under their knives and have inhumanly pried into the secrets of the human body to learn the nature of the disease and its exact seat and how it might be cured yet those relations of which I speak and which form the concord or as the Greeks call it harmony of the whole body outside and in as of some instrument no one has been able to discover because no one has been audacious enough to seek for them. But if these could be known then even the inward parts which seem to have no beauty would so delight us with their exquisite fitness as to afford a profounder satisfaction to the mind and the eyes are but its ministers than the obvious beauty which gratifies the eye. There are some things too which have such a place in the body that they obviously serve no useful purpose but are solely for beauty as for example the teats on a man's breast or the beard on his face for that this is for ornament and not for protection is proved by the bare faces of women who ought rather as the weaker sex to enjoy such a defense. If therefore of all those members which are exposed to our view there is certainly not one in which beauty is sacrificed to utility while there are some which serve no purpose but only beauty I think it can readily be concluded that in the creation of the human body comeliness was more regarded than necessity. In truth necessity is a transitory thing and the time is coming when we shall enjoy one another's beauty without any lust, a condition which will specially redound it to the praise of the Creator who as it is said in the Psalm has put on praise and comeliness. How can I tell of the rest of creation with all its beauty and utility which the divine goodness has given to man to please his eye and serve his purposes condemned though he is and hurled into these labors and miseries? Shall I speak of the manifold and various loveliness of sky and earth and sea, of the plentiful supply and wonderful qualities of the light, of sun, moon and stars, of the shade of trees, of the colors and perfume of flowers, of the multitude of birds all differing in plumage and in song, of the variety of animals of which the smallest in size are often the most wonderful, the works of ants and bees astonishing us more than the huge bodies of whales? Shall I speak of the sea which itself is so grand a spectacle when it arrays itself as it were investors of various colors now running through every shade of green and again becoming purple or blue? Is it not delightful to look at it in storm and experience the soothing complacency which it inspires by suggesting that we ourselves are not tossed and shipwrecked? What shall I say of the numberless kinds of food to alleviate hunger and the variety of seasonings to stimulate appetite which are scattered everywhere by nature and for which we are not indebted to the art of cookery? How many natural appliances are there for preserving and restoring health? How grateful is the alternation of day and night? How pleasant the breezes that cool the air? How abundant the supply of clothing furnished us by trees and animals? Who can enumerate all the blessings we enjoy? If I were to attempt to detail and unfold only these few which I have indicated in the mass such an enumeration would fill a volume. And all these are but the solace of the wretched and condemned not the rewards of the blessed. What then shall these rewards be if such be the blessings of a condemned state? What will he give to those whom he has predestined to life, who has given such things even to those whom he has predestined to death? What blessings will he in the blessed life shower upon those for whom, even in this state of misery, he has been willing that his only begotten son should endure such sufferings even to death? Thus the apostle reasons concerning those who are predestined to that kingdom. He that spared not his own son but delivered him up for us all, how shall he not with him also give us all things? When this promise is fulfilled what shall we be? What blessings shall we receive in that kingdom since already we have received as the pledge of them Christ's dying? In what condition shall the spirit of man be, when it has no longer any vice at all, when it neither yields to any, nor is in bondage to any, nor has to make war against any, but is perfected and enjoys undisturbed peace with itself? Shall it not then know all things with certainty and without any labor or error when unhindered and joyfully it drinks the wisdom of God at the fountain-head? What shall the body be, when it is in every respect subject to the spirit from which it shall draw a life so sufficient as to stand in need of no other nutriment? For it shall no longer be animal but spiritual, having indeed the substance of flesh, but without any fleshly corruption. The foremost of the philosophers agree with us about the spiritual felicity enjoyed by the blessed in the life to come. It is only the resurrection of the flesh they call in question and with all their might deny. But the mass of men, learned and unlearned, the world's wise men and its fools, have believed and have left in meager isolation the unbelievers, and have turned to Christ, who in his own resurrection demonstrated the reality of that which seems to our adversaries absurd. For the world has believed this which God predicted as it was also predicted that the world would believe, a prediction not due to the sorceries of Peter since it was uttered so long before. He who has predicted these things as I have already said and am not ashamed to repeat is the God before whom all other divinities tremble as porphyry himself owns and seeks to prove by testimonies from the oracles of these gods, and goes so far as to call him God the Father and King. Far be it from us to interpret these predictions as they do, who have not believed, along with the whole world, in that which it was predicted the world would believe in. For why should we not rather understand them as the world does, whose belief was predicted and leave that handful of unbelievers to their idle talk and obstinate and solitary infidelity? For if they maintain that they interpret them differently, only to avoid charging scripture with folly, and so doing an injury to that God to whom they bear so notable a testimony, is it not a much greater injury they do him when they say that his predictions must be understood otherwise than the world believed them, though he himself praised, promised, accomplished this belief on the world's part? And why cannot he cause the body to rise again and live forever? Or is it not to be believed that he will do this because it is an undesirable thing and unworthy of God? Of his omnipotence which affects so many great miracles we have already said enough. If they wish to know what the Almighty cannot do, I shall tell them he cannot lie. Let us therefore believe what he can do by refusing to believe what he cannot do. Refusing to believe that he can lie, let them believe that he will do what he has promised to do, and let them believe it as the world has believed it, whose faith he predicted, whose faith he praised, whose faith he promised, whose faith he now points to. But how do they prove that the resurrection is an undesirable thing? There shall then be no corruption which is the only evil thing about the body. I have already said enough about the order of the elements and the other fanciful objections men raise, and in the thirteenth book I have, in my own judgment, sufficiently illustrated the facility of movement which the incorruptible body shall enjoy, judging from the ease and vigor we experience even now when the body is in good health. Those who have either not read the former books or wished to refresh their memory may read them for themselves. 20 But, say they, Porphyry tells us that the soul, in order to be blessed, must escape connection with every kind of body. It does not avail, therefore, to say that the future body shall be incorruptible if the soul cannot be blessed till delivered from every kind of body. 21 But, in the book mentioned above, I have already sufficiently discussed this. This one thing only will I repeat. Let Plato, their master, correct his writings and say that their gods, in order to be blessed, must quit their bodies, or, in their words, die. For he said that they were shut up in celestial bodies, and that, nevertheless, the God who made them promised them immortality. That is to say, an eternal tenure of these same bodies such as was not provided for them naturally, but only by the further intervention of his will that thus they might be assured of felicity. In this he obviously overturns their assertion that the resurrection of the body cannot be believed because it is impossible. For, according to him, when the uncreated God promised immortality to the created gods, he expressly said that he would do what was impossible. For Plato tells us that he said, as ye have had a beginning, so ye cannot be immortal and incorruptible. Yet ye shall not decay, nor shall any fate destroy you, or prove stronger than my will, which more effectually binds you to immortality than the bond of your nature keeps you from it. If they who hear these words have, we do not say understanding, but ears, they cannot doubt that Plato believed that God promised to the gods he had made that he would affect an impossibility. For he who says ye cannot be immortal, but by my will ye shall be immortal, what else does he say than this? I shall make you what ye cannot be. The body, therefore, shall be raised incorruptible, immortal, spiritual by him who, according to Plato, has promised to do that which is impossible. Why then do they still exclaim that this which God has promised, which the world has believed on God's promise as was predicted, is an impossibility? For what we say is that the God who, even according to Plato, does impossible things, will do this. It is not, then, necessary to the blessedness of the soul that it be detached from a body of any kind whatever, but that it receive an incorruptible body. And in what incorruptible body will they more suitably rejoice than in that in which they groaned when it was corruptible? For thus they shall not feel that dire craving which Virgil, in imitation of Plato, has ascribed to them when he says that they wish to return again to their bodies. They shall not, I say, feel this desire to return to their bodies since they shall have those bodies to which a return was desired, and shall indeed be in such thorough possession of them that they shall never lose them even for the briefest moment nor ever lay them down in death. Chapter 27 Statements were made by Plato and Porphyry singly which, if they could have seen their way to hold in common, they might possibly have become Christians. Plato said that souls could not exist eternally without bodies, for it was on this account he said that the souls, even of wise men, must some time or other return to their bodies. Porphyry again said that the purified soul, when it has returned to the Father, shall never return to the ills of this world. Consequently, if Plato had communicated to Porphyry that which he saw to be true, that souls, though perfectly purified and belonging to the wise and righteous, must return to human bodies, and if Porphyry again had imparted to Plato the truth which he saw, that holy soul shall never return to the miseries of a corruptible body, so that they should not have held each only his own opinion, but should have held both truths, I think they would have seen that it follows that the souls return to their bodies and also that these bodies shall be such as to afford them a blessed and immortal life. For according to Plato, even holy souls shall return to the body. According to Porphyry, holy souls shall not return to the ills of this world. Let Porphyry then say with Plato they shall return to the body. Let Plato say with Porphyry they shall not return to their old misery, and they will agree that they return to bodies in which they shall suffer no more. And this is nothing else than what God has promised, that he will give eternal felicity to souls joined to their own bodies. For this, I presume, both of them would readily concede that if the souls of the saints are to be reunited to bodies, it shall be to their own bodies in which they have endured the miseries of this life and in which to escape these miseries they served God with piety and fidelity. Some Christians who have a liking for Plato on account of his magnificent style and the truths which he now and then uttered say that he even held an opinion similar to our own regarding the resurrection of the dead. Cicero, however, alluding to this, in his Republic, asserts that Plato meant it rather as a playful fancy than as a reality, for he introduces a man who had come to life again and gave a narrative of his experience in corroboration of the doctrines of Plato. Labbeo, too, says that two men died on one day and met at a crossroad, and that being afterwards ordered to return to their bodies, they agreed to be friends for life and were so till they died again. But the resurrection which these writers' instance resembles that of those persons whom we have ourselves known to rise again and who came back, indeed, to this life but not so as never to die again. Marcus Varo, however, in his work on the origin of the Roman people, records something more remarkable. I think his own words should be given. Certain astrologers, he says, have written that man are destined to a new birth which the Greeks call palogenesy. This will take place after four hundred and forty years have elapsed, and then the same soul and the same body which were formerly united in the person shall again be reunited. This Varo, indeed, or those nameless astrologers, for he does not give us the names of the men whose statement he cites, have affirmed what is indeed not altogether true, for once the souls have returned to the bodies they wore, they shall never afterwards leave them. Yet what they say upsets and demolishes much of that idle talk of our adversaries about the impossibility of the resurrection. For those who have been or are of this opinion have not thought it possible that bodies which have dissolved into air or dust or ashes or water or into the bodies of the beasts or even of the men that fed on them should be restored again to that which they formerly were. And therefore if Plato and Porphyry, or rather if their disciples now living, agree with us that holy souls shall return to the body as Plato says, and that nevertheless they shall not return to misery as Porphyry maintains, if they can accept the consequence of these two propositions which is taught by the Christian faith that they shall receive bodies in which they may live eternally without suffering any misery, let them also adopt from Varo the opinion that they shall return to the same bodies as they were formerly in, and thus the whole question of the eternal resurrection of the body shall be resolved out of their own mouths. CHAPTER XXIX And now let us consider with such ability as God may vouchsafe how the saints shall be employed when they are clothed in immortal and spiritual bodies, and when the flesh shall live no longer in a fleshly but a spiritual fashion. And indeed to tell the truth I am at a loss to understand the nature of that employment, or shall I rather say repose and ease, for it has never come within the range of my bodily senses. And if I should speak of my mind or understanding, what is our understanding in comparison of its excellence? For then shall be that peace of God which, as the apostle says, passeth all understanding, that is to say all human and perhaps all angelic understanding, but certainly not the divine. That it passeth ours, there is no doubt. But if it passeth that of the angels, and he who says all understanding seems to make no exception in their favour, then we must understand him to mean that neither we nor the angels can understand, as God understands, the peace which God himself enjoys. Doubtless this passeth all understanding but his own. But as we shall one day be made to participate according to our slender capacity in his peace, both in ourselves and with our neighbour, and with God our chief good, in this respect the angels understand the peace of God in their own measure, and men too, though now far behind them whatever spiritual advance they have made. For we must remember how great a man he was who said, We know in part, and we prophesy in part, until that which is perfect is come, and now we see through a glass, darkly, but then face to face. Such also is now the vision of the holy angels who are also called our angels, because we, being rescued out of the power of darkness, and receiving the earnest of the spirit, are translated into the kingdom of Christ, and already begin to belong to those angels with whom we shall enjoy that holy and most delightful city of God, of which we have now written so much. Thus then the angels of God are our angels, as Christ is God's and also ours. They are gods because they have not abandoned him, they are ours because we are their fellow citizens. The Lord Jesus also said, See that she despise not one of these little ones, for I say unto you that in heaven their angels do always see the face of my Father which is in heaven. As then they see, so shall we also see, but not yet do we thus see. Wherefore the apostle uses the words cited a little ago, now we see through a glass, darkly, but then face to face. This vision is reserved as the reward of our faith, and of it the apostle John also says, When he shall appear we shall be like him, for we shall see him as he is. By the face of God we are to understand his manifestation and not a part of the body similar to that which in our bodies we call by that name. And so when I am asked how the saints shall be employed in that spiritual body, I do not say what I see, but I say what I believe according to that which I read in the psalm, I believed, therefore have I spoken. I say then they shall in the body see God, but whether they shall see him by means of the body, as now we see the sun, moon, stars, sea, earth, and all that is in it, that is a difficult question. For it is hard to say that the saints shall then have such bodies that they shall not be able to shut and open their eyes as they please, while it is harder still to say that everyone who shuts his eyes shall lose the vision of God. For if the prophet Eli Show, though at a distance, saw his servant Gehazi, who thought that his wickedness would escape his master's observation, and accepted gifts from Naaman, the Syrian, whom the prophet had cleansed from his foul leprosy, how much more shall the saints in the spiritual body see all things, not only though their eyes be shut, but though they themselves be at a great distance. For then shall be that which is perfect, of which the apostle says, we know in part, and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away. Then that he may illustrate as well as possible by a simile, how superior the future life is to the life now lived, not only by ordinary men, but even by the foremost of the saints. He says, when I was a child, I understood as a child, I spake as a child, I thought as a child, but when I became a man, I put away childish things. Now we see through a glass, darkly, but then face to face. Now I know in part, but then shall I know, even as also I am known. If then even in this life in which the prophetic power of remarkable men is no more worthy to be compared to the vision of the future life than childhood is to manhood, Elisha, though distant from his servant, saw him accepting gifts, shall we say that when that which is perfect is come, and the corruptible body no longer oppresses the soul, but is incorruptible, and offers no impediment to it, the saints shall need bodily eyes to see, though Elisha had no need of them to see his servant. For, following the Septuagint version, these are the prophet's words, did not my heart go with thee when the man came out of his chariot to meet thee, and thou took its his gifts? Or, as the presbyter Jerome rendered it from the Hebrew, was not my heart present when the man turned from his chariot to meet thee? The prophet said that he saw this with his heart miraculously aided by God as no one can doubt. But how much more abundantly shall the saints enjoy this gift when God shall be all in all? Nevertheless, the bodily eyes also shall have their office and their place, and shall be used by the spirit through the spiritual body. For the prophet did not forego the use of his eyes for seeing what was before them, though he did not need them to see his absent servant, and though he could have seen these present objects in spirit, and with his eyes shut as he saw things far distant in a place where he himself was not. Far be it then from us to say that in the life to come the saints shall not see God when their eyes are shut since they shall always see him with the spirit. But the question arises whether when their eyes are open they shall see him with the bodily eye. If the eyes of the spiritual body have no more power than the eyes which we now possess, manifestly God cannot be seen with them. They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as he himself says by the prophet, I fill heaven and earth, we do not mean that there is one part of God in heaven and another part on earth, but he is all in heaven and all on earth, not at alternate intervals of time, but both at once, as no bodily nature can be. The eye then shall have a vastly superior power, the power not of keen sight, such as is ascribed to serpents or eagles, for however keenly these animals see they can discern nothing but bodily substances, but the power of seeing things incorporeal. Possibly it was this great power of vision which was temporarily communicated to the eyes of the holy Job while yet in this mortal body when he says to God, I have heard of thee by the hearing of the ear, but now mine eye seeth thee, wherefore I abhor myself and melt away and count myself dust and ashes. Although there is no reason why we should not understand this of the eye of the heart of which the apostle says, having the eyes of your heart illuminated. But that God shall be seen with these eyes no Christian doubts who believingly accepts what our master and God says, blessed are the pure in heart, for they shall see God. But whether in the future life God shall also be seen with the bodily eye, this is now our question. The expression of Scripture and all flesh shall see the salvation of God, may without difficulty be understood as if it were said and every man shall see the Christ of God, and he certainly was seen in the body and shall be seen in the body when he judges quick and dead, and that Christ is the salvation of God many other passages of Scripture witness, but especially the words of the venerable Simeon who, when he had received into his hands the infant Christ said, now letst thou thy servant depart in peace according to thy word, for mine eyes have seen thy salvation. As for the words of the above mentioned Job, as they are found in the Hebrew manuscripts and in my flesh I shall see God, no doubt they were a prophecy of the resurrection of the flesh, yet he does not say by the flesh, and indeed if he had said this it would still be possible that Christ was met by God, for Christ shall be seen by the flesh in the flesh, but even understanding it of God it is only equivalent to saying I shall be in the flesh when I see God. Then the Apostles expression face to face does not oblige us to believe that we shall see God by the bodily face in which are the eyes of the body for we shall see him without intermission in spirit, and the Apostle had not referred to the face of the inner man, he would not have said, but we with unveiled face beholding as in a glass the glory of the Lord are transformed into the same image from glory to glory as by the spirit of the Lord. In the same sense we understand what the psalmist sings, draw near unto him and be enlightened, and your faces shall not be ashamed, for it is by faith we draw near to God, and faith is an act of the spirit, not of the body. But as we do not know what degree of perfection the spiritual body shall attain, for here we speak of a matter of which we have no experience, and upon which the authority of Scripture does not definitely pronounce. It is necessary that the words of the Book of Wisdom be illustrated in us, the thoughts of mortal men are timid and our forecastings uncertain. For if that reasoning of the philosophers by which they attempt to make out that intelligible or mental objects are so seen by the mind and sensible or bodily objects so seen by the body that the former cannot be discerned by the mind through the body nor the latter by the mind itself without the body, if this reasoning were trustworthy then it would certainly follow that God could not be seen by the eye even of a spiritual body. But this reasoning is exploded both by true reason and by prophetic authority. For who is so little acquainted with the truth as to say that God has no cognizance of sensible objects? Has he therefore a body the eyes of which give him this knowledge? Moreover, what we have just been relating of the prophet Elisha does this not sufficiently show that bodily things can be discerned by the spirit without the help of the body. For when that servant received the gifts certainly this was a bodily or material transaction, yet the prophet saw it not by the body but by the spirit. As therefore it is agreed that bodies are seen by the spirit, what if the power of the spiritual body shall be so great that spirit also is seen by the body? For God is a spirit. Besides, each man recognizes his own life, that life by which he now lives in the body and which vivifies these earthly members and causes them to grow, by an interior sense and not by his bodily eye. But the life of other men, though it is invisible, he sees with the bodily eye. For how do we distinguish between living and dead bodies except by seeing at once both the body and the life which we cannot see save by the eye? But a life without a body we cannot see thus. Therefore it may very well be, and it is thoroughly credible, that we shall in the future world see the material forms of the new heavens and the new earth in such a way that we shall most distinctly recognize God everywhere present and governing all things, material as well as spiritual, and shall see him not as now we understand the invisible things of God by the things which are made and see him darkly as in a mirror and in part and rather by faith than by bodily vision of material appearances, but by means of the bodies we shall wear and which we shall see wherever we turn our eyes. As we do not believe but see that the living men around us who are exercising vital functions are alive, though we cannot see their life without their bodies, but see it most distinctly by means of their bodies. So wherever we shall look with those spiritual eyes of our future bodies we shall then too by means of bodily substances behold God, though a spirit ruling all things. Either therefore the eyes shall possess some qualities similar to that of the mind, by which they may be able to discern spiritual things and among these God, a supposition for which it is difficult or even impossible to find any support in scripture, or which is more easy to comprehend God will be so known by us and shall be so much before us that we shall see him by the spirit in ourselves, in one another, in himself, in the new heavens and the new earth, in every created thing which shall then exist, and also by the body we shall see him in every body which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all for then shall be fulfilled the words of the apostle, judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the thoughts of the heart and then shall everyone have praise of God. Chapter 30 How great shall be that felicity which shall be tainted with no evil which shall lack no good and which shall afford leisure for the praises of God who shall be all in all. For I know not what other employment there can be where no lassitude shall slacken activity nor any want stimulate to labor. I am admonished also by the sacred song in which I read or hear the words, blessed are they that dwell in thy house, O Lord, they will still be praising thee. All the members and organs of the incorruptible body which now we see to be suited to various necessary uses shall contribute to the praises of God, for in that life necessity shall have no place but full, certain, secure, everlasting felicity. For all those parts of the bodily harmony which are distributed through the whole body, within and without, and of which I have just been saying that they at present elude our observation shall then be discerned. And along with the other great and marvelous discoveries which shall then kindle rational minds in praise of the great artificer, there shall be the enjoyment of a beauty which appeals to the reason. What power of movement such bodies shall possess I have not the audacity rashly to define as I have not the ability to conceive. Nevertheless, I will say that in any case both in motion and at rest they shall be, as in their appearance, seemly. For into that state nothing which is unseemly shall be admitted. One thing is certain, the body shall forthwith be wherever the spirit wills, and the spirit shall will nothing which is unbecoming either to the spirit or to the body. True honor shall be there, for it shall be denied to none who is worthy, nor yielded to any unworthy. Neither shall any unworthy person so much as sue for it, for none but the worthy shall be there. True peace shall be there, where no one shall suffer opposition either from himself or any other. God himself, who is the author of virtue, shall there be its reward, for as there is nothing greater or better he has promised himself. What else was meant by his word through the prophet, I will be your God, and ye shall be my people, then I shall be their satisfaction, I shall be all that men honorably desire life and health and nourishment and plenty and glory and honor and peace and all good things. This too is the right interpretation of the saying of the apostle that God may be all in all. He shall be the end of our desires, who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment shall certainly be, like eternal life itself, common to all. And who can conceive, not to say describe, what degrees of honor and glory shall be awarded to the various degrees of merit? Yet it cannot be doubted that there shall be degrees, and in that blessed city there shall be this great blessing that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received. As in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with his gift greater or less, each shall receive this further gift of contentment to desire no more than he has. Neither are we to suppose that because sin shall have no power to delight them, free will must be withdrawn. It will, on the contrary, be all the more truly free because set free from delight in sinning, to take unfailing delight in not sinning. For the first freedom of will which man received when he was created upright consisted in an ability not to sin, but also in an ability to sin, whereas this last freedom of will shall be superior in as much as it shall not be able to sin. This indeed shall not be a natural ability but the gift of God, for it is one thing to be God, another thing to be a partaker of God. God by nature cannot sin, but the partaker of God receives this inability from God. And in this divine gift there was to be observed this gradation that man should first receive a free will by which he was able not to sin, and at last a free will by which he was not able to sin, the former being adapted to the acquiring of merit, the latter to the enjoying of the reward. But the nature thus constituted having sinned when it had the ability to do so, it is by a more abundant grace that it is delivered so as to reach that freedom in which it cannot sin. For as the first immortality which Adam lost by sinning consisted in his being able not to die, while the last shall consist in his not being able to die, so the first free will consisted in his being able not to sin, the last in his not being able to sin. And thus piety and justice shall be as indefeasible as happiness. For certainly by sinning we lost both piety and happiness, but when we lost happiness we did not lose the love of it. Are we to say that God himself is not free because he cannot sin? In that city then there shall be free will one in all the citizens and indivisible in each, delivered from all ill, filled with all good, enjoying indefeasibly the delights of eternal joys, oblivious of sins, oblivious of sufferings, and yet not so oblivious of its deliverance as to be ungrateful to its deliverer. The soul then shall have an intellectual remembrance of its past ills, but so far as regards sensible experience they shall be quite forgotten. For a skillful physician knows indeed professionally almost all diseases, but experimentally he is ignorant of a great number which he himself has never suffered from. As therefore there are two ways of knowing evil things, one by mental insight, the other by sensible experience, for it is one thing to understand all vices by the wisdom of a cultivated mind, another to understand them by the foolishness of an abandoned life. So also there are two ways of forgetting evils. For a well-instructed and learned man forgets them one way, and he who has experimentally suffered from them forgets them another. The former by neglecting what he has learned, the latter by escaping what he has suffered. And in this latter way the saints shall forget their past ills, for they shall have so thoroughly escaped them all that they shall be quite blotted out of their experience. But their intellectual knowledge which shall be great shall keep them acquainted not only with their own past woes, but with the eternal sufferings of the lost. For if they were not to know that they had been miserable, how could they, as the psalmist says, forever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ who redeemed us by his blood. There shall be accomplished the words of the psalm, be still, and know that I am God. There shall the great Sabbath which has no evening which God celebrated among his first works as it is written, and God rested on the seventh day from all his works which he had made. And God blessed the seventh day and sanctified it, because that in it he had rested from all his work which God began to make. For we shall ourselves be the seventh day when we shall be filled and replenished with God's blessing and sanctification. There shall we be still and know that he is God, that he is that which we ourselves aspire to be when we fell away from him, and listen to the voice of the seducer ye shall be as God's, and so abandoned God who would have made us as God's not by deserting him but by participating in him. For without him what have we accomplished save to perish in his anger? But when we are restored by him and perfected with greater grace we shall have eternal leisure to see that he is God, for we shall be full of him when he shall be all in all. For even our good works when they are understood to be rather his than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves they shall be servile, for it is said of the Sabbath ye shall do no servile work in it. Wherefore also it is said by Ezekiel the prophet, and I gave them my Sabbaths to be a sign between me and them that they might know that I am the Lord who sanctify them. This knowledge shall be perfected when we shall be perfectly at rest and shall perfectly know that he is God. This Sabbath shall appear still more clearly if we count the ages as days in accordance with the periods of time defined in Scripture, for that period will be found to be the seventh. The first age, as the first day, extends from Adam to the Deluge, the second from the Deluge to Abraham, equaling the first not in length of time, but in the number of generations there are being ten in each. From Abraham to the advent of Christ there are, as the evangelist Matthew calculates, three periods in each of which are fourteen generations, one period from Abraham to David, a second from David to the captivity, a third from the captivity to the birth of Christ in the flesh. There are thus five ages in all. The sixth is now passing and cannot be measured by any number of generations as it has been said. It is not for you to know the times which the Father hath put in his own power. After this period God shall rest as on the seventh day when he shall give us who shall be the seventh day rest in himself. But there is not now space to treat of these ages. Suffice it to say that the seventh shall be our Sabbath which shall be brought to a close not by an evening but by the Lord's day as an eighth and eternal day consecrated by the resurrection of Christ and prefiguring the eternal repose not only of the spirit but also of the body. There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end? I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little or those who think I have said too much forgive me, and let those who think I have said just enough join me in giving thanks to God. Amen.