The quest for God is essentially the search for the account and meaning of our life. And our life has a meaning because the essence of God is love. Spiritual gifts are given from God and it is for the common good to the community rather than for individual use; they should promote love, humility rather than pride. Almighty God, the supreme and supremely good Creator of all natures who aids and rewards good wills while He abandons and condemns the diabolical, bad and rules both, was not destitute of a plan by which God wisdom had even out of the condemned human race, discriminating them not now by merits since the whole mass was condemned as if in a vitiated root but by grace and showing not only in the case of the redeemed but also in those who were not delivered, how much great He has bestowed upon them.
In Paradise, then, man/woman lived as he/she desired so long as he/she desired what God had commanded. He or She lived in the enjoyment of God and was good by God's goodness; he/she lived without want and had it in His power so to live eternally. Thanks be to God. Amen!
The Old Testament spoke of the word of God as the divine agent in the creation of the universe: "By the word of the Lord the heavens were made". - Psalms 33:6 -
Through the incarnation of Christ, God has come to dwell in our midst. In Christ Jesus, the word of God, God's plan and purpose for mankind is clearly revealed. At various times in the past and in various different ways, God spoke to our ancestors through the prophets; but in our own time, the last days, he has spoken to us through his Son, the Lord Jesus Christ, the Son that He has appointed to inherit everything and through whom He made everything there is.WORD, THE --- a theological phrase which expresses the absolute, eternal and ultimate being of the Lord Jesus Christ. He is known by the name. The Word of God. - Revelation 19:13 -
Something which has existed since the beginning,that we have heard,
and we have seen with our own eyes;
that we have watched
and touched with our hands:
the Word, who is life
this is our subject. - 1 John 1:1 -
In the beginning was the Word:
the Word was with God
and the Word was God.
He was with God in the beginning.
Through him all things came to be,
not one thing had its being but through him.
All that came to be had life in him
and that life was the right of men,
a light that shines in the dark, a light that darkness could not overpower.
A man came, sent by God.
His name was John.
He came as a witness,
as a witness to speak for the light,
so that everyone might believe through him.
He was not the light, only a witness to speak for the light.
The Word was the true light
that enlightens all men;
and he was coming into the world.
He was in the world
that had its being through him,
and the world did not know him
He came to his own domain
and his own people did not accept him.
But to all who did accept him
he gave power to become children of God,
to all who believe in the name of him
who was born not out of human stock
or urge of the flesh
or will of man
but of God himself.
The word was made flesh,
he lived among us,
and we saw his glory,
the glory that is his as the only Son of the Father,
full of grace and truth. - John 1:1-14 -
Through the incarnation of Christ, God has come to dwell in our midst. In Christ Jesus, the word of God, God's plan and purpose for mankind is clearly revealed. At various times in the past and in various different ways, God spoke to our ancestors through the prophets; but in our own time, the last days, he has spoken to us through his Son, the Lord Jesus Christ.
He is the radiant light of God's glory and the perfect copy of his nature, sustaining the universe by his powerful command; and now that he has destroyed the defilement of sin, he has gone to take his place in heaven at the right hand of divine Majesty. So he is now as far as above the angels as the title which he has inherited is higher than their own name. - Hebrews 1:1-4 -
For everyone acknowledges that he/she has been rescued from evil not by deserved but by gratuitous goodness when he/she is singled out from the company of those with whom he/she might justly have borne a common punishment and is allowed to go scathless. Why, then, should God not have created those He foresaw would sin since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand even the perverse disorder of the wicked could not pervert the right order of thing?
Apostles are listed along with prophets and other saints as part of the foundation of the household of God. In the New Testament, apostles are confined to the first generation of Christians.
When Sacred Scripture states that God tempted Abraham, it merely means God tried Abraham's faith as a goldsmith tries gold in the fire; there is a world of difference between God trying His people and inciting their corruption. Coming more precisely to the subject of temptation, here are a few basic principles:
The subjective is tested by the objective; the objective is personalized by the subjective.
In a similar way, Jesus Christ holds together the demands of the community and the legitimate rights of the individual. The key to unlock this seeming contradiction is love. Love takes care of the needs of the individual in such a way as to build up the community. The community, on the hand, exists so that individuals can blossom to be full mature persons. Jesus said, "I came that they may have life and have it abundantly" - John 10:10 -
The phrase, everlasting life, is found in the Old Testament. "Of those who lie sleeping in the dust of the earth many will awake, some to everlasting life, some to shame and everlasting disgrace." - Daniel 12:2 -
The idea of eternal life is implied by the prophets in their pictures of the glorious future promised to God's people. The majority of references to eternal life in the New Testament are oriented to the future. The emphasis, however, is upon the blessed character of the life that will be enjoyed endlessly in the future. Jesus made it clear that eternal life comes only to those who make a total commitment to Him.
A member of one of the leading families put this question to him, 'Good Master, what have I to do to inherit eternal life?' Jesus said to him, 'Why do you call me good? No one is good but God alone. You know the commandments; You must not commit adultery; You must not kill; You must not steal; You must not bring false witness; Honour your father and mother. He replied, 'I have kept all these from my earliest days till now'. And when Jesus heard this he said, 'There is still one thing you lack, Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me'. But when he heard this he was filled with sadness, for he was very rich. - Luke 18:18-23 -
Saint/Apostle Paul's letters refer to eternal life relatively seldom, and again primarily with a future rather than a present orientation. Don't delude yourself into thinking God can be cheated: where a man sows, there he reaps: if he sows in the field of self-indulgence he will get a harvest of corruption out of it; if he sows in the field of the Spirit he will get from it a harvest of eternal life. - Galatians 6:7-8 -
The phrase, eternal life, appears most often in the Gospel of John and the Epistle of 1 John. St. John emphasizes eternal life as the present reality and the present possession of the Christian.
Anyone who believes in the Son has eternal life,
but anyone who refuses to believe in the Son will never see life:
the anger of God stays on him. - John 3:36 -
I tell you most solemnly,
whoever listens to my words,
and believes in the one who sent me,
has eternal life;
without being brought to judgment
he has passed from death to life. - John 5:24 -
I have written all this to you
so that you who believe in the name of the Son of God
may be sure that you have eternal life. - 1 John 5:13 -
St. John declares that the Christian believer has already begun to experience the blessings of the future even before their fullest expressions: "And eternal life is this:
to know you,
the only true God,
and Jesus Christ whom you have sent." - John 17:3 -29. -
By sin, death came into the world, and sin had destroyed the plan of God's creation. Humankind was created without sin, morally upright and inclined to do good. "This then you must know, says Qoheleth, is the sum of my investigation, putting this and that together. I have made other researches too, without result. 'One man in a thousand I may find, but never a woman better than the rest.' This, however, you must know: I find that God made man simple; man's complex problems are of his own devising." - Ecclesiastes 7:27-30 - But sin entered into human experience when Adam and Eve violated the direct command of God. - "The serpent was the most subtle of all the wild beasts that Yahweh God had made. It asked the woman, 'Did God really say you were not to eat from any of the trees in the garden?' The woman answered the serpent, 'We may eat the fruit of the trees in the garden. But of the fruit of the tree in the middle of the garden God said, "You must not eat it, nor touch it, under pain of death", Then the serpent said to the woman, 'No! You will not die! God knows in fact that on the day you eat it your eyes will be opened and you will be like gods, knowing good and evil.' The woman saw that the tree was good to eat and pleasing to the eye, and that it was desirable for the knowledge that it could give. So she took some of its fruit and ate it. She gave some also to her husband who was with her, and he ate it. Then the eyes of both of them were opened and they realised that they were naked. So they sewed fig leaves together to make themselves loin-cloths. - Genesis 3:1-7 - By sin, death came into the world, and sin had destroyed the plan of God's creation. Thus, a new creation was necessary.
In the Sacred Scripture/Holy Bible sin is viewed in several ways: Sin is an immoral act and a transgression against God / divine law as an offense against God which requires a pardon; as defilement which requires cleansing; as slavery which cries out for emancipation; as a debt which must be set right by reconciliation. However, sin is viewed, it is through the work of Christ Jesus that the remedy is provided. The Lord Jesus Christ has procured the pardon, the cleansing, the emancipation, the cancellation, the victory and the reconciliation.
The people of Christ while living temporarily in the present age belong spiritually to the new age which has been inaugurated. The benefits of this new age are already made good to them by the Spirit. The last of the enemies which are to be subdued by Christ is death. The destruction of death will coincide with the resurrection of the people of Christ. Saint Paul wrote, "Just as all men die in Adam so all men will be brought to life in Christ; but all of them in their proper order: Christ as the first-fruits and then, after the coming of Christ those who belong to him. After that will come the end when he hands over the kingdom to God the Father, having done away with every sovereignty, authority and power. - 1 Corinthians 15:22-24 - The eternal kingdom of God will be consummated at that time. The resurrection of the people of Christ ,then, takes place at His coming again.
**** The question is not why do we sin because there is distinction between temptation and sin. Temptation is merely a solicitation, an invitation, a suggestion to do wrong. Sin is the voluntary doing of that wrong thing. Scripture says, "Blessed is the man who suffers temptation". In this context, temptation means trail. The sixth petition of the Lord's Prayer, "Lead us not into temptation" is a petition to escape trails which we cannot master.
When Sacred Scripture states that God tempted Abraham, it merely means God tried Abraham's faith as a goldsmith tries gold in the fire; there is a world of difference between God trying His people and inciting their corruption. Coming more precisely to the subject of temptation, here are a few basic principles:
1. - Temptation comes from the duality or complexity of our nature. We are not simple creatures like crystals but rather a compound of body and soul, matter and spirit. The human personality is like a driver in a chariot, as Plato suggested. Before him are two headstrong steeds: one is the animal urge with us and the other the spirit. The charioteer or the driver has great difficulty to get both steeds headed in the same direction.
Though modern psychology has done much to develop the nature of this tensions, it must not be thought that the tension inside man was not known in the past. The greatest of Greek dramatists, Sophocles, wrote of the great primeval disharmony that it was "grave with age and infected all men". Ovid, the Latin poet, wrote: "I see and approve the better things of life but the worse things in life I follow".
Every human being in the world can bear witness to the civil war which goes on inside his being. Good people sometimes act like bad people; very bad people, in certain circumstances will act like good people. Goethe regretted that God had made him only one man. There was enough material in him for both a saints and a villain.
2. - It must not be thought that the origin of temptation is solely to be sought in the individual human personality. If the origin were wholly within the person, it is conceivable that some would be without temptation; but there is no one in the world who is not tempted - absolutely no one. The nature of the temptation may vary one from another and they may even vary with age. Confucius divided temptations into three different stages of human life: in youth man is tempted to lust, in middle age to pride and power, and in old age to avarice or greed. No one tells the full story of temptation by seeking its origin in a grandfather or a grandmother or too much love for a father or too little love for a mother, crowded tenements, low calorie diet or insufficient education.
3. - The true origin of the conflict is not to be found in the individual exclusively but in human nature. This assumes there is a difference between "nature" and "person". Nature answers to the question, "What is it?" A person answers to the question, "Who is it?" A pencil is not a person. An atom is not a person. John Jones is a person. Something has happened to disturb the original human nature so that it is now neither an angel nor a devil. Human nature is not intrinsically corrupt (as some theologians claimed 400 years ago); nor is it intrinsically divine (as philosophers began saying fifty years ago) Rather, human nature has aspirations for good which it sometimes finds impossible to realize completely by itself; at the same time, human nature has inclinations to evil which solicit it away from these ideas.
It is like a man who is down a well of his own stupidity. He knows that he ought not to be there but he cannot get out by himself. Or to change the picture, he is like a clock whose mainspring is broken. He needs to be fixed on the inside but repairs must be supplied from without. He is a creature who can run well again but only if Someone outside has the kindness to repair him. This Someone is Christ, the Son of God and the Redeemer of human nature. He came not only to teach but to heal the breach caused by false freedom.
**** BY VENERABLE / ARCHBISHOP FULTON J. SHEEN ( 1895 to 1979 )
Though modern psychology has done much to develop the nature of this tensions, it must not be thought that the tension inside man was not known in the past. The greatest of Greek dramatists, Sophocles, wrote of the great primeval disharmony that it was "grave with age and infected all men". Ovid, the Latin poet, wrote: "I see and approve the better things of life but the worse things in life I follow".
Every human being in the world can bear witness to the civil war which goes on inside his being. Good people sometimes act like bad people; very bad people, in certain circumstances will act like good people. Goethe regretted that God had made him only one man. There was enough material in him for both a saints and a villain.
2. - It must not be thought that the origin of temptation is solely to be sought in the individual human personality. If the origin were wholly within the person, it is conceivable that some would be without temptation; but there is no one in the world who is not tempted - absolutely no one. The nature of the temptation may vary one from another and they may even vary with age. Confucius divided temptations into three different stages of human life: in youth man is tempted to lust, in middle age to pride and power, and in old age to avarice or greed. No one tells the full story of temptation by seeking its origin in a grandfather or a grandmother or too much love for a father or too little love for a mother, crowded tenements, low calorie diet or insufficient education.
3. - The true origin of the conflict is not to be found in the individual exclusively but in human nature. This assumes there is a difference between "nature" and "person". Nature answers to the question, "What is it?" A person answers to the question, "Who is it?" A pencil is not a person. An atom is not a person. John Jones is a person. Something has happened to disturb the original human nature so that it is now neither an angel nor a devil. Human nature is not intrinsically corrupt (as some theologians claimed 400 years ago); nor is it intrinsically divine (as philosophers began saying fifty years ago) Rather, human nature has aspirations for good which it sometimes finds impossible to realize completely by itself; at the same time, human nature has inclinations to evil which solicit it away from these ideas.
It is like a man who is down a well of his own stupidity. He knows that he ought not to be there but he cannot get out by himself. Or to change the picture, he is like a clock whose mainspring is broken. He needs to be fixed on the inside but repairs must be supplied from without. He is a creature who can run well again but only if Someone outside has the kindness to repair him. This Someone is Christ, the Son of God and the Redeemer of human nature. He came not only to teach but to heal the breach caused by false freedom.
**** BY VENERABLE / ARCHBISHOP FULTON J. SHEEN ( 1895 to 1979 )
*** On the other hand, God the Father is not worshipped in ritualism nor obeyed legalistically for Christians "We must worship Him in spirit and truth" - John 4:23-24 - We obey God the Father or the Transcendence because we love Him. If, out of love, we obey His laws which flow from His love for us, we will be perfected.
The subjective is tested by the objective; the objective is personalized by the subjective.
In a similar way, Jesus Christ holds together the demands of the community and the legitimate rights of the individual. The key to unlock this seeming contradiction is love. Love takes care of the needs of the individual in such a way as to build up the community. The community, on the hand, exists so that individuals can blossom to be full mature persons. Jesus said, "I came that they may have life and have it abundantly" - John 10:10 -
*** BY HIS GRACE BISHOP PAUL TAN CHEE ING, S.J.
Eternal life refers to the quality or character of our new existence in Christ as well as the unending character of this life. A person's new and redeemed existence in the Lord Jesus Christ which is granted by God as a gift to all believers.
The idea of eternal life is implied by the prophets in their pictures of the glorious future promised to God's people. The majority of references to eternal life in the New Testament are oriented to the future. The emphasis, however, is upon the blessed character of the life that will be enjoyed endlessly in the future. Jesus made it clear that eternal life comes only to those who make a total commitment to Him.
A member of one of the leading families put this question to him, 'Good Master, what have I to do to inherit eternal life?' Jesus said to him, 'Why do you call me good? No one is good but God alone. You know the commandments; You must not commit adultery; You must not kill; You must not steal; You must not bring false witness; Honour your father and mother. He replied, 'I have kept all these from my earliest days till now'. And when Jesus heard this he said, 'There is still one thing you lack, Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me'. But when he heard this he was filled with sadness, for he was very rich. - Luke 18:18-23 -
Saint/Apostle Paul's letters refer to eternal life relatively seldom, and again primarily with a future rather than a present orientation. Don't delude yourself into thinking God can be cheated: where a man sows, there he reaps: if he sows in the field of self-indulgence he will get a harvest of corruption out of it; if he sows in the field of the Spirit he will get from it a harvest of eternal life. - Galatians 6:7-8 -
The phrase, eternal life, appears most often in the Gospel of John and the Epistle of 1 John. St. John emphasizes eternal life as the present reality and the present possession of the Christian.
Anyone who believes in the Son has eternal life,
but anyone who refuses to believe in the Son will never see life:
the anger of God stays on him. - John 3:36 -
I tell you most solemnly,
whoever listens to my words,
and believes in the one who sent me,
has eternal life;
without being brought to judgment
he has passed from death to life. - John 5:24 -
I have written all this to you
so that you who believe in the name of the Son of God
may be sure that you have eternal life. - 1 John 5:13 -
St. John declares that the Christian believer has already begun to experience the blessings of the future even before their fullest expressions: "And eternal life is this:
to know you,
the only true God,
and Jesus Christ whom you have sent." - John 17:3 -29. -
***** Of The Beatific Vision
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 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, "passed all understanding" - Philippians 4:7 - that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passed ours there is no doubt; but if it passed 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 passed 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 respects 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" - 1 Corinthians 13:9-10 - and "Now we see through a glass, darkly; but then face to face." - 1 Corinthians 13:12 - Such also is now the vision of the holy angels, who are 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 God's because they have not abandoned Him; they are ours, because we are their fellow-citizens. The Lord Jesus also said, "See that ye 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." - Matthew 18:10 -
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." - 1 John 3:2 - 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 Elisha, though 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 smile, 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 spoke as 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." - 1 Corinthians 13:11-12 - 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 his gifts?" - 2 Kings 5:26 - 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 Himself says by the prophet, "I fill heaven and earth" - Jeremiah 23:24 - 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; 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 see 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." - Ephesians 1:18 - But that God shall be seen with these eyes no Christian doubts who believing accepts what our God and Master says, "Blessed are the pure in heart: for they shall see God." - Matthew 5:8 - But whether in the future life God shall also be seen with the bodily eye, this is now our question.
The expression of Sacred Scripture, "And all flesh shall see the salvation of God" - Luke 3:6 - 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 Sacred Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, "Now let Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation." - Luke 2:29-30 -
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" - Job 19:26 - 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 meant 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 apostle's expression "face to face" - 1 Corinthians 13:12 - 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 if 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." - 2 Corinthians 3:18 - In the same sense we understand what the Psalmist sings, "Draw near unto Him, and be enlightened; and your faces shall not be ashamed." - Psalms 34:5 -
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 forecasting uncertain." - Wisdom 9:14 -
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 seen by the body? For God is a spirit. Besides, each man recognises 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.
Wherefore 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 - Romans 1:20 - 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 quality 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 Sacred 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 everybody which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all, for then 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 every one have praise of God." - 1 Corinthians 4:5 -
***** Of The Eternal Felicity Of The City Of God, And Of The Perpetual Sabbath
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, "passed all understanding" - Philippians 4:7 - that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passed ours there is no doubt; but if it passed 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 passed 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 respects 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" - 1 Corinthians 13:9-10 - and "Now we see through a glass, darkly; but then face to face." - 1 Corinthians 13:12 - Such also is now the vision of the holy angels, who are 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 God's because they have not abandoned Him; they are ours, because we are their fellow-citizens. The Lord Jesus also said, "See that ye 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." - Matthew 18:10 -
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." - 1 John 3:2 - 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 Elisha, though 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 smile, 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 spoke as 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." - 1 Corinthians 13:11-12 - 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 his gifts?" - 2 Kings 5:26 - 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 Himself says by the prophet, "I fill heaven and earth" - Jeremiah 23:24 - 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; 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 see 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." - Ephesians 1:18 - But that God shall be seen with these eyes no Christian doubts who believing accepts what our God and Master says, "Blessed are the pure in heart: for they shall see God." - Matthew 5:8 - But whether in the future life God shall also be seen with the bodily eye, this is now our question.
The expression of Sacred Scripture, "And all flesh shall see the salvation of God" - Luke 3:6 - 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 Sacred Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, "Now let Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation." - Luke 2:29-30 -
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" - Job 19:26 - 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 meant 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 apostle's expression "face to face" - 1 Corinthians 13:12 - 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 if 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." - 2 Corinthians 3:18 - In the same sense we understand what the Psalmist sings, "Draw near unto Him, and be enlightened; and your faces shall not be ashamed." - Psalms 34:5 -
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 forecasting uncertain." - Wisdom 9:14 -
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 seen by the body? For God is a spirit. Besides, each man recognises 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.
Wherefore 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 - Romans 1:20 - 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 quality 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 Sacred 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 everybody which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all, for then 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 every one have praise of God." - 1 Corinthians 4:5 -
***** Of The Eternal Felicity Of The City Of God, And Of The Perpetual Sabbath
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 labour. I am admonished also by the sacred song, in which I read or hears the words, "Blessed are they that dwell in Thy house, O Lord; they will be still 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 - Numbers - 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 marvellous 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 honour 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" - Leviticus 26:12 - than, I shall be their satisfaction, I shall be all that men honourably desire - life, and health, and nourishment, and plenty, and glory, and honour, 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." - 1 Corinthians 15:28 - 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.
But who can conceive, not to say describe, what degrees of honour 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 gifts, 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 to sin; whereas this last freedom of will shall be superior, inasmuch 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 a 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, for ever 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 be 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." - Genesis 2:2-3 -
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 aspired to be when we fell away from Him, and listened to the voice of the seducer, "Ye shall be as gods" - Genesis 3:5 - and so abandoned God, who would have made us as gods, not 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." - Deuteronomy 5:14 - 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." - Ezekiel 20:12 - This knowledge shall be perfected when we shall be 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 Sacred 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 been 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 Him own power." - Acts 1:7 - 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 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 day and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also 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.
***** BY SAINT AUGUSTINE OF HIPPO
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 - Numbers - 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 marvellous 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 honour 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" - Leviticus 26:12 - than, I shall be their satisfaction, I shall be all that men honourably desire - life, and health, and nourishment, and plenty, and glory, and honour, 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." - 1 Corinthians 15:28 - 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.
But who can conceive, not to say describe, what degrees of honour 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 gifts, 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 to sin; whereas this last freedom of will shall be superior, inasmuch 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 a 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, for ever 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 be 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." - Genesis 2:2-3 -
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 aspired to be when we fell away from Him, and listened to the voice of the seducer, "Ye shall be as gods" - Genesis 3:5 - and so abandoned God, who would have made us as gods, not 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." - Deuteronomy 5:14 - 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." - Ezekiel 20:12 - This knowledge shall be perfected when we shall be 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 Sacred 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 been 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 Him own power." - Acts 1:7 - 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 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 day and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also 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.
***** BY SAINT AUGUSTINE OF HIPPO
- 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 -
Your generous contribution and support is profoundly cherish. I sincerely pray that: God blessing be upon you, always. Amen! Bank transfer: Name: Alex Chan Kok Wah - Public Bank Berhad account no. 4076577113 - Country: Kuala Lumpur, Malaysia.
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