City of God: Book Fourteen

jmstaller's picture

That the Disobedience of the First Man Would Have Plunged All Men into the Endless Misery of the Second Death, Had Not the Grace of God Rescued Many. Of Carnal Life, Which is to Be Understood Not Only of Living in Bodily Indulgence, But Also of Living in the Vices of the Inner Man. That the Sin is Caused Not by the Flesh, But by the Soul, and that the Corruption Contracted from Sin is Not Sin But Sin’s Punishment. What It is to Live According to Man, and What to Live According to God.

That the Opinion of the Platonists Regarding the Nature of Body and Soul is Not So Censurable as that of the Manichæans, But that Even It is Objectionable, Because It Ascribes the Origin of Vices to the Nature of The Flesh. Of the Character of the Human Will Which Makes the Affections of the Soul Right or Wrong. That the Words Love and Regard (Amor and Dilectio) are in Scripture Used Indifferently of Good and Evil Affection. Of the Three Perturbations, Which the Stoics Admitted in the Soul of the Wise Man to the Exclusion of Grief or Sadness, Which the Manly Mind Ought Not to Experience. Of the Perturbations of the Soul Which Appear as Right Affections in the Life of the Righteous. Whether It is to Be Believed that Our First Parents in Paradise, Before They Sinned, Were Free from All Perturbation.

Of the Fall of the First Man, in Whom Nature Was Created Good, and Can Be Restored Only by Its Author. Of the Nature of Man’s First Sin. That in Adam’s Sin an Evil Will Preceded the Evil Act. Of the Pride in the Sin, Which Was Worse Than the Sin Itself. Of the Justice of the Punishment with Which Our First Parents Were Visited for Their Disobedience. Of the Evil of Lust,—A Word Which, Though Applicable to Many Vices, is Specially Appropriated to Sexual Uncleanness. Of the Nakedness of Our First Parents, Which They Saw After Their Base and Shameful Sin. Of the Shame Which Attends All Sexual Intercourse.

That It is Now Necessary, as It Was Not Before Man Sinned, to Bridle Anger and Lust by the Restraining Influence of Wisdom. Of the Foolish Beastliness of the Cynics. That Man’s Transgression Did Not Annul the Blessing of Fecundity Pronounced Upon Man Before He Sinned But Infected It with the Disease of Lust. Of the Conjugal Union as It Was Originally Instituted and Blessed by God. Whether Generation Should Have Taken Place Even in Paradise Had Man Not Sinned, or Whether There Should Have Been Any Contention There Between Chastity and Lust. That If Men Had Remained Innocent and Obedient in Paradise, the Generative Organs Should Have Been in Subjection to the Will as the Other Members are. Of True Blessedness, Which This Present Life Cannot Enjoy. That We are to Believe that in Paradise Our First Parents Begat Offspring Without Blushing. Of the Angels and Men Who Sinned, and that Their Wickedness Did Not Disturb the Order of God’s Providence.

Of the Nature of the Two Cities, the Earthly and the Heavenly.

whoedebel's picture

Seeking repentence

Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others” (Eph 2:3)

Oh, I do not think for a moment that St Augustine would disagree with your analyses, nor do I think that St Paul, whom St Augustine read, would disagree.

But something is supposed to happen when we receive that message of Jesus,
‘I tell you the truth no one can see the kingdom of heaven (City of God) unless he is born from above.’ (John 3:3)

If I use your reasoning pornography is O.K., since I enjoy pretty pictures.
Drugs are fine since they give me such great pleasure. Etc, etc on and on and on

The Bible describes all unsaved men (the natural man) as being spiritually depraved.

Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be.

It is St Augustine’s opinion that all men begin depraved and have to learn how to be wise, if they are not going to remain in the city of man.

Plato wrote in the Theaetetu:
“We are to become like God so far as it is possible to become like him—to be as holy, just, and wise. He of us who is most righteous is the most like him. To know this is true wisdom and virtue. If a man loves goodness, truth, and beauty, he then knows the highest happiness. Virtue is its own reward!”

This is why the early Church Fathers spoke of Plato as being Christian prior to Christ’s Incarnation.

EJ




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