according to the Christian faith, which is in- changed into flame with marvellous quick-
Se THE WORKS OF ST. AUGUSTIN. [CHap, X-+ body.4 For when the apostle speaks of the flesh, he says, '' There is one flesh of cattle, another of birds, another of fishes, another of creeping things: there are also both celestial bodies and terrestrial bodies.''5 Now what he has said here is not '' celestial flesh," but '' both celestial bodies and terrestrial bodies." For all flesh is also body; but every body is not also flesh. In the first instance, [for example, this holds good] in the case of those terrestrial bodies, inasmuch as wood is body, but not flesh. In the case of man, again, or in that of cattle, we have both body and flesh. In the case of celestial bodies, on the other hand, there is no flesh, but only those simple and lucent bodies which the apostle designates spiritual, while some call them ethereal. And consequently, when he says, "' Flesh and blood shall not inherit the kingdom of God,''® that does not contradict the resurrection of the flesh; but the sentence predicates what will be the nature of that hereafter which at present is flesh and blood. And if any one refuses to believe that the flesh is capable of being changed into the sort of nature thus indicated, he must be led on, step by step, to this faith. Forif you inquire of him whether earth is capable of being changed into water, the nearness of the thing will make it not seem incredible to him. Again, if you inquire whether water is capable of being changed into air, he replies that this also is not absurd, for the elements are near each other. And if, on the subject of the air, itis asked whether that can be changed into an ethereal, that is, a celestial body, the simple fact of the nearness at once convinces him of the possibility of the thing. But if, — then, he concedes that through such gradations it is quite a possible thing that earth should be changed into an ethereal body, why does he refuse to believe, when that will of God, too, enters in addition, whereby a human body had power to walk upon the waters, that the same change js capable of being effected with the utmost rapidity, precisely in accordance with the saying, ''in the twinkling of an eye," 7 and without any such gradations, even as, according to common wont, smoke is changed into flame with marvellous quickness? For our flesh assuredly is of earth. But philosophers, on the ground of whose arguments opposition is for the most part offered to the resurrection of the flesh, so far as in these they assert that no terrene body can possibly exist in heaven, yet concede that any kind of body may be converted and unto good action, as is the spirit to God unto true faith and goodwill; but sometimes its impetus, whereby it moves downwards into things carnal and temporal, is more tardily bridled. But inasmuch as this same soul is also made pure, and receives the stability of its own nature, under the dominance of the spirit, which is the head for it, which head of the said soul has again its own head in Christ, we ought not to despair of the restoration of the body also to its own proper nature. But this certainly will not be effected so speedily as is the case with the soul; just as the soul, too, is not restored so speedily as the spirit. Yet it will take place in the appropriate season, at the last trump, when '°' the dead shall rise uncorrupted, and we shall be changed."'* And accordingly we believe also in THE RESURRECTION OF THE FLESH, to wit, not merely that that soul, which at present by reason of carnal affections is called the flesh, is restored; but that it shall' be so likewise with this visible flesh, which is the flesh according to nature, the name of which has been received by the soul, not in virtue of nature, but in reference to carnal affections: this visible flesh, then, I say, which is the flesh properly so called, must without doubt be believed to be destined to rise again. For the Apostle Paul appears to point to this, as it were, with his finger, when he says, '* This corruptible must put on incorruption."? For when he says ¢his, he, as it were, directs his finger toward it. Now it is that which is visible that admits of being pointed out with the finger; since the soul might also have been called corruptible, for it is itself corrupted by vices of manners. And when it its read,
and this mortal [must] put on immortality,"' the same visible flesh is signified, inasmuch as at it ever and anon the finger is thus as it were pointed. For the soul also may thus in like manner be called mortal, even as it is designated corruptible in reference to vices of manners. For assuredly it is *' the death of the soul to apostatize from God;''3 which is its first sin in Paradise, as it is contained in the sacred writings.
24. Rise again, therefore, the body will, according to the Christian faith, which is incapable of deceiving. And if this appears incredible to any one, [it is because] he looks simply to what the flesh is at present, while he fails to consider of what nature it shall be hereafter. For at that time of angelic change it will no more be flesh and blood, but only tz Cor. xv. 52. 21 Cor. xv. 53. 3 The text gives, Mors quippe anime est apostatarea Deo. The reference, perhaps, is to Ecclus. x. 12, where the Vulgate has, initium superbie hominis, apostatare a Deo,
4 Augustin refers to this statement in the passage quoted from the Retractations in the Introductory Notice above.
5 1 Cor. xv. 39, 40. 6 x Cor, xv. 50. 7 1 Cor. xv. 52.
CHAP. X.] ON FAITH AND THE CREED. fete:
thy sting? tion fs'?
changed into every [other] sort of body. And when this resurrection of the body has taken place, being set free then from the condition of time, we shall fully enjoy ETERNAL LIFE in ineffable love and steadfastness, without corruption. For ''then shall be brought to pass the saying which is written, Death is swallowed up in victory. Where is, O death,
Where is, O death, thy conten-
25. This is the faith which in few words is given in the Creed to Christian novices, to be held by them. And these few words are known to the faithful, to the end that in believing they may be made subject to God; that being made subject, they may rightly live; that in rightly living, they may make the heart pure; that with the heart made pure, they may understand that which they believe, tInstead of a temporis conditione liberati, eterna vita ineffabili caritate atgue stabilitate sine corruptione perfruemur, several MSS. read, corpus a temporis conditione liberatum eterna vita ineffabili caritate perfruetur = the body, set free from the condition of time, shall fully enjoy eternal life in ineffable love.
21x Cor. xv. 54, 55-
' ti nvipane yee sree Te NE Pe nea Seka rccov viele * tbe 4 ee Oe ee .
ee Sipe grvk, oly te hy . Mahe A persion . 4 4 hts i ne I W. ASB t, eA al ound mes 4 "ie ;
P j Pay a P \ x My phe 8)! Ors e ; - v7 1 " a ry : aM ot Shed ae ae. } : o Paper en ane te: : Sit et ae ua f,t4 f Riser : a B: b ve} Ck A F ¥ 1 Fs 'de ; w i bia 3 rit) i rates te Aas | pao t 'e rk » Ar e. 1% 4 vie Wr ee Myr Py i Tae)
¢ t : Ot AE ti sty oe es Ra 1 a A
o 4 ( a i ee 1% 2 ve 4 Pisint lg vai Vay) vs ye . Pear ess: Prag ery ate | F at ane + i" ¢ it is * { J ty sw a a hin and ied (ie ue IAEA Met ' 8 Fame, fal] ; P shi aap ut at 4% beat TM Ne vent Pe ity ne eee oy su 4 ot ri CERES" ev
4 tr ; iscckayiete Dates tas a ' 4 hi , eA 3, aide he Py iaL tees dev Oe ee oh . ; r Staal vege pend oma } y ie ue ats ey ah hls ay F ws vine At 4 A t 4 ; ' al a ee pt si" ae oe a aay ien 1
' : ws oa) arr ea RK: ha ae vi Rene ye Poh bE oe earn Hine
held A aes) ie j :
CONCERNING won ite NGS NOW SEEN
[DE FIDE RERUM QU NON VIDENTUR.]|
TRANSLATED BY
Rebey eGeralaeGO.RIN TS Ee: IMEA:
i +
1 sib
ry ha Pitt ae and eet ei tsmied AR Oat Bias ine oy ~ ais a ae ': vil TAT, DAS ee as a 'or ind 40 me 5 ¥i eA,
4 : ke hae Ty,
/ 7 i f
; a
' a
ms '
'Shed Pe aS a ~~ A A ee a ee ee Roe I ian oe be Sra Me vs PPV eae
' hog "5 § '
' el