Introduction By THOMAS MERTON - The City Of God - By SAINT AUGUSTINE OF HIPPO - Translated By MARCUS DODS D.D. -
BOOK OF TWENTY - FIRST - ARGUMENT - OF THE END RESERVED FOR THE CITY OF THE DEVIL, NAMELY, THE ETERNAL PUNISHMENT OF THE DAMNED; AND OF THE ARGUMENTS WHICH UNBELIEF BRINGS AGAINST IT -
1. - Of the order of the discussion, which requires that we first speak of the eternal punishment of the lost in company with the devil, and then of the eternal happiness of the saints -
I PROPOSE, with such ability as God may grant me, to discuss in this book more thoroughly the nature of the punishment which shall be assigned to the devil and all his retainers, when the two cities, the one of God, the other of the devil, shall have reached their proper ends through Jesus Christ our Lord, the Judge of quick and dead. And I have adopted this order, and preferred to speak, first of the punishment of the devils, and afterwards of the blessedness of the saints, because the body partakes of either destiny; and it seems to be more incredible that bodies endure in everlasting torments than that they continue to exist without any pain in everlasting felicity. Consequently, when I shall demonstrated that the punishment ought to be incredible, this will materially aid me in proving that which is much more credible, viz. the immortality of the bodies of the saints which are delivered from all pain. Neither is this order out of harmony with the divine writings, in which sometimes, indeed, the blessedness of the good is placed first, as in the words, "They that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation;" - John v. 29 - but sometimes also last, as, "The Son of man shall send forth His angels, and they shall gather out of His kingdom all things which offend, and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of His Father"; - Matthew xiii. 41-43 - and that, "These shall go away into everlasting punishment, but the righteous into life eternal." - Matthew xxv. 46 - And though we have not room to cite instances, anyone who examines the prophets will find that they adopt now the one arrangement and now the other. My own reason for following the latter order I have given.
2. - Whether it is possible for bodies to last forever in burning fire -
What, then, can I adduce to convince those who refuse to believe that human bodies, animated and living, cannot only survive death, but also last in the torments of everlasting fires? They will not allow us to refer this simply to the power of the Almighty, but, demand that we persuade them by some example. If, then, we reply to them, that there are animals which certainly are corruptible, because they are mortal and which yet live in the midst of flames; and likewise, that in springs of water so hot that no one can put his hand in it with impunity a species of worm is found, which not only lives there, but cannot live elsewhere; they either refuse to believe these facts unless we can show them, or if we are in circumstances to prove them by ocular demonstration or by adequate testimony, they contend, with the same scepticism that this facts are not examples of what we seek to prove, inasmuch as these animals do not live forever, and besides, they live in that blaze of heat without pain, the element of fire being congenial to their nature, and causing it to thrive and not to suffer - just as if it were not more incredible that it should thrive than that it should suffer in such circumstances. It is strange that anything should suffer in fire and yet live, but stranger that it should live in fire and not suffer. If, then, the latter be believed, why not also the former?
3. - Whether bodily suffering necessarily terminates in the destruction of the flesh -
But, say they, there is no body which can suffer and cannot also die. How do we know this? For who can say with certainty that the devils do not suffer in their bodies, when they own that they are grievously tormented? And if it is replied that there is no earthly body - that is to say, no solid and perceptible body, or in one word, no flesh - which can suffer and cannot die, is not this to tell us only what men have gathered from experience and their bodily senses? For they indeed have no acquaintance with any flesh but that which is mortal; and this is their whole argument, that what they have had to experience of they judge quite impossible. For we cannot call it reasoning to make pain a presumption of death, while, in fact, it is rather a sign of life. For though it be a question whether that which suffers can continue to live for ever, yet it is certain that everything which suffers pain does not live, and that pain can exist only in a living subject. It is necessary, therefore, that he who is pained be living, not necessary that pain kill him; for every pain does not kill even those mortal bodies of ours which are destined to die. And that any pain kills them is caused by the circumstance that the soul is so connected with the body that it succumbs to great pain and withdraws; for the structure of our members and vital parts is so infirm that it cannot bear up against that violence which causes great or extreme agony. But in the life to come this connection of soul and body is of such a kind, that as it is dissolved by no lapse of time, so neither is it burst asunder by any pain. And so, although it be true that in this world there is no flesh which can suffer pain and yet cannot die, as there will also be death such as mow there is not. For death will not be abolished, but will be eternal, since the soul will neither be able to enjoy God and live, nor to die and escape the pains of the body. The first death drives the soul from the body against her will: the second death holds the soul in the body against her will. The two have this in common, that the soul suffers against her will. The two have this in common, that the soul suffers against her will what her own body inflicts.
Our opponents, too, make much of this, that in this world there is no flesh which can suffer pain and cannot die; while they make nothing of the fact that there is something which is greater than the body. For the spirit, whose presence animates and rules the body, can both suffer pain and cannot die. Here then is something which, though it can feel pain, is immortal. And this capacity, which we now see in the spirit of all, shall be hereafter in the bodies of the damned. Moreover, if we attend to the matter a little more closely, we see that what is called bodily pain is rather to be referred to the soul. For it is the soul, not the body, which is pained, even when the pain originates with the body - the soul feeling pain at the point where the body is hurt. And then we speak of bodies feeling and living, though the feeling and life of the body are from the soul, so also we speak of bodies being pained, though no pain can be suffered by the body apart from the soul. (The soul, then, is pained with the body in that part where something occurs to hurt it) and it is pained alone, though it be in the body, when some invisible cause distresses it, while the body is safe and sound. Even when not associates with the body it is pained; for certainly that rich man was suffering in hell when he cried, "I am tormented in this flame," - Luke xvi. 24 - But as for the body, it suffers no pain when it is soulless; and even when animate it can suffer only by the soul's suffering. If, therefore, we might draw a just presumption from the existence of pain to that of death, and conclude that where pain can be felt death can occur, death would rather be the property of the soul, for to it pain more peculiarly belongs. But, seeing that which suffers most cannot die, what ground is there for supposing that those bodies, because destined to suffer, are therefore destined to die? The Platonists indeed maintained that these earthly bodies and dying members gave rise to the fears, desires, griefs, and joys of the soul. "Hence," says Virgil (that is, from these earthly bodies and dying members),
"Hence wild desires and grovelling fears, And human laughter, human tears." - AEneid, vi. 733 -
But in the fourteenth book of this work, - Chapter 3, 5, 6 - we have proved that, according to the Platonists' own theory, souls, even when purged from all pollution of the body, are yet possessed by a monstrous desire to return again into their bodies. But where desire can exist, certainly pain also can exist; for desire frustrated, either by missing what it aims at or losing what it had attained, is turned into pain. And, therefore, if the soul, which is either the only or the chief sufferer, has yet a kind of immortality of its own, it is inconsequent to say that because the bodies of the damned shall suffer pain, therefore they shall die. (In fine, if the body causes the soul to suffer, why can the body not cause death as well as suffering, unless because it does not follow that what causes pain causes death as well?) And why then is it incredible that these fires can cause pain but not death to those bodies we speak of, just as the bodies themselves cause pain, but not therefore death, to the souls? Pain is therefore no necessary presumption of death.
4. - Examples from nature proving that bodies may remain unconsumed and alive in fire -
If, therefore, the salamander lives in fire, as naturalists - Aristotle does not affirm it as a fact observed by himself, but as a popular tradition ( Hist. anim. v. 19). Pliny is equally cautious (Hist. nat. xxix. 23). Dioscorides declared the thing impossible (ii. 68). -SAISSET. have recorded, and if certain famous mountains of Sicily have been continually on fire from the remotes antiquity until now, and yet remain entire, these are sufficiently convincing examples that everything which burns is not consumed. As the soul, too, is a proof that not everything which can suffer pain can also die, why then do they yet demand that we produce real examples to prove that it is not incredible that the bodies of men condemned to everlasting punishment may retain their soul in the fire, may burn without being consumed, and may suffer without perishing? For suitable properties will be communicated to the substance of the flesh by Him who has endowed the things we see with so marvellous and diverse properties, that their very multitude prevents our wonder. For who but God the Creator of all things has given to the flesh of the peacock its antiseptic property? This property, when I first heard of it, seemed to me incredible; but it happened at Carthage that a bird of this kind was cooked and served up to me, and taking a suitable slice of flesh from its breast, I ordered it to be kept, and when it had been kept as many days as make any other flesh stinking, it was produced and set before me, and emitted no offensive smell. And after it had been laid by for thirty days and more, it was still in the same state; and a year after, the same still, except that it was a little more shrivelled, and drier. Who gave to chaff such power to freeze that it preserves snow buried under it, and such power to warm that it ripens green fruit?
But who can explain the strange properties of fire itself, which blackens everything it burns, though itself bright; and which, though of the most beautiful colours, discolours almost all it touches and feeds upon, and turns blazing fuel into grimy cinders? Still this is not laid down as an absolutely uniform law; for, on the contrary, stones baked in glowing fire themselves also glow, and though the fire be rather of a red hue, and they white, yet white is congruous with light and black with darkness. Thus, though the fire burns the wood in calcining the stones, these contrary effects do not result from the contrariety of the materials. For though wood and stone differs they are not contraries, like black and white, the one of which colours is produced in the stones, while the other is produced in the wood by the same action of fire, which imparts its own brightness to the former, while it begrimes the latter, and which could have no effect on the one were it not fed by the other. Then what wonderful properties do we find in charcoal, which is so brittle that a light tap breaks it and a slight pressure pulverizes it, and yet is so strong that no moisture rots it, nor anytime causes it to decay. So enduring is it, that it is customary in laying down landmarks to put charcoal underneath them, so that if, after the longest interval, anyone raises an action, and pleads that there is no boundary stone, he may be convicted by the charcoal below. What then has enabled it to last so long without rotting, though buried in the damp earth in which [its original] wood rots, except this same fire which consumes all things?
Again, let us consider the wonders of lime; for besides growing white in fire, which makes other things black, and which I have already said enough, it has also a mysteriously property of conceiving fire within it. Itself cold to the touch, it yet has a hidden store of fire, which is not at once apparent to our senses, but which experience teaches us, lies as it were slumbering within it even while unseen. And it is for this reason called "quick lime," as if the fire were the invisible soul quickening the visible substance or body. But the marvellous thing is, this fire kindled when it is extinguished. For to disengage the hidden fire the lime is moistened or drenched with water, and then, though it be cold before, it becomes hot by that very application which cools what is hot. As if the fire were departing from the lime and breathing its last, it no longer lies hid, but appears; and then the lime lying in the coldness of death cannot be requickened and what we before called "quick," we now call "slaked." What can be stranger than this? Yet there is a greater marvel still. For if you treat the lime, not with water, but with oil, which is a fuel to fire, no amount of oil will heat it. Now if this marvel had been told us of some Indian mineral which we had no opportunity of experimenting upon, we should either have forthwith pronounced it a falsehood, or certainly should have been greatly astonished. But things that daily present themselves to our observation we despise, not because they are really less marvellous, but because they are common; so that even some products of India itself, remote as it is from ourselves, cease to excite our admiration as soon as we can admire them at our leisure. - So Lucretius, ii. 1025: "Sed neque tam facilis res ulla 'st, quin ea primum Difficillis magis ad credendum constet: itemque Nil adeo magnum, nec tam mirabile omnes Paulatim." -
The diamond is a stone possessed by many among ourselves, especially by jewellers and lapidaries, and the stone is so hard that it can be wrought neither by iron nor fire, nor, they say, by anything at all except goat's blood. But do you suppose it is as much admired by those who own it and are familiar with its properties as by those who own it and are familiar with its properties as by those to whom it is shown for the first time? Persons who have not seen it perhaps do not believe what is said of it, or if they do, they wonder as at a thing beyond their experience; and if they happen to see it, still they marvel because they are unused to it, but gradually familiar experience [of it] dulls their admiration. We know that the loadstone has a wonderful of attracting iron. When I first saw it I was thunderstruck, for I saw an iron ring attracted and suspended by the stone; and then, as if it had communicated its own property to the iron it attracted, and had made it a substance like itself, this ring was put near another, and lifted it up; and as the first ring clung to the magnet, so did the second ring to the first. A third and a fourth were similarly added, so that there hung from the stone a kind of chain of rings, with their hoops connected, not interlinking, but attached together by their outer surface. Who would not be amazed at this virtue of the stone, subsisting as it does not only in itself, but transmitted through so many suspended rings, and binding them together by invisible links? Yet far more astonishing is what I heard about this stone from my brother in the episcopate, Severus bishop of Milevis. He told me that Bathanarius, once count of Africa, when the bishop was dining with him, produced a magnet, and held it under a silver plate on which he placed a bit of iron; then as he moved his hand with the magnet underneath the plate, the iron upon the plate moved about accordingly. The intervening silver was not affected at all, but precisely as the magnet was moved backwards and forwards below it, no matter how quickly, so was the iron attracted above. I have related what I myself have witnessed; I have related what I was told by one whom I trust as I trust my own eyes. Let me further say what I have read about this magnet. When a diamond is laid near it, it does not lift iron; or if it has already lifted it, as soon as the diamond approaches, it drops it. These stones comes from India. But if we cease to admire them because they are now familiar, how much less must they admire them who procure them very easily and send them to us? Perhaps they are held as cheap as we hold lime, which, because it is common, we think nothing of, though it has the strange property of burning when water, which is wont to quench fire, is poured on it, and of remaining cool when mixed with oil, which ordinarily feeds fire.
5. - That there are many things which reason cannot account for, and which are nevertheless true - Nevertheless, when we declare the miracles which God has wrought, or will yet work, and which we cannot bring under the very eyes of men, sceptics keep demanding that we shall explain these marvels.............. - PAGE ONE -
- WELCOME TO SACRED SCRIPTURE / WORD OF GOD / HOLY BIBLE READER'S COMMUNITY -
Wishing you, 'Happy Reading', and may God, the Father, the Son of the living God, Jesus Christ, fills your heart, mind, thoughts, and grants you: The Holy Spirit, that is, Wisdom, Knowledge, Understanding, Counsel, Piety, Fortitude, Fear of the Lord, and also His fruits of the Holy Spirit, that is, Love, Joy, Peace, Patience, Kindness, Goodness, Trustfulness, Gentleness and Self-Control. Amen! God blessing be upon you!
Why do you call Me, "Lord, Lord" and not do what I say?' "Everyone who comes to Me and listens to My words and acts on them - I will show you what he/she is like. He/She is like a man/woman who when he/she built his/her house dug, deep, and laid the foundations on rock; when the river was in flood it bore down on that house but could not shake it, it was so well built. But the one who listens and does nothing is like the man/woman who built his/her house on soil, with no foundations: as soon as the river bore down on it, it collapsed; and what a ruin that house became!" - Luke 6:46-49 -
If we live by the truth and in love, we shall grow in all ways into Christ Jesus, who is the head by whom the whole body is fitted and joined together, every joint adding its own strength, for each separate part to work according to it function. So the body grows until it has built itself up, in love." - Ephesians 4:15-16 -
I still have many things to say to you but they would be too much for you now. But when the spirit of truth comes, he will lead you to the complete truth, since he will not be speaking as from himself, but will say only what he has learnt; and he will tell you of the things to come. He/She will glorify me, since all he/she tells you will be taken from what is mine. Everything the Father has is mine; that is why I said: all he/she tells you will be taken from what is mine." - John 16:12-15 -