In session 5, we begin the study of the second half of the work (Books XI-XXII), and discuss St Augustine's theory of creation and why he does not believe that the "six days" refer to 24 hour periods or any passage of time at all, but to the angelic knowledge of creation.
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The City of God
By St Augustine of Hippo
Session 5, Introduction to Books XI-XXII, Creation
The gods of the nations are demons. (Ps 95)
Glorious things are said of thee, o City of God! (Ps
86)
Note on
schedule: Classes August 27th, September 3rd and 10th,
and then continuing again in October through till Christmas. In our next three
class we will study Books XI-XIV: the six days of Creation in Genesis 1, the
fall of the evil angels, the fall of man, original sin and death.
[in
preparation for the next set of classes, Fr Ryan recommends reading all of
Books XI-XIV. Note: The reading
recommendations will be significantly lessened for Books XV-XXII]
I. Review
of Books I-X – The gods of the nations are demons
A. The
pagan gods give neither earthly nor eternal happiness, but are demons
B. Why
does God allow suffering?
C. Divine
Providence/Foreknowledge/Omnipotence and Human Freedom
II.
Introduction to Books XI-XXII, the History of the City of God
We need
to approach these books with a fresh mindset, almost like starting a whole new
masterpiece. The first ten books are important, but the task (disproving pagan
myths) was far too mean a one for the mind of St Augustine – now his thoughts
sore to the great truths of our faith and the commentary of Sacred Scripture,
and the summation of all Christian Dogma. “Just as truly as the Confessions
are the autobiography of St Augustine, The City of God is the
autobiography of the Church written by the most Catholic of her great saints.”
– Thomas Merton.
A. Books
XI-XIV, The Creation and Fall, Sin and Death. This is, in many ways, the rich
theological storehouse of the work. St. Augustine is the Doctor of Grace, and
he here discusses original justice, the fall, original sin, death, baptism, and
grace.
B. Books
XV-XVIII, The Old Testament Prophecies about Christ, and the testimony given in
the New Testament. This is a careful study of the whole of Scripture, also
placing the events of salvation history in the context of broader human
history.
C. Books
XIX-XXII, On the End of the World, the Day of Judgment, and the Resurrection.
St Augustine’s speculations about the resurrection and life everlasting have
permanently shaped the Catholic view of Heaven and Hell, death and judgment.
III. On
the Creation of the World
A. That
the world had a beginning
1. Here
St Thomas Aquinas offers a corrective to St Augustine. By faith, we know that
the world began to be, however by philosophy alone it is not certain – there is
no inherent contradiction in thinking that the world (or even man) existed
forever, neither is there any contradiction in the truth that the world had a
beginning.
2. A
world existing from forever, would still not be “eternal” in the way God is
eternal
3. Consider
St Thomas’ reasoning, and why the world still needs a Creator.
B. The
meaning of the “six days” of creation
1. St
Augustine seems to be entirely original and unique in his interpretation of the
“six days” – every other Father of the Church, and nearly every other
theologian tries to interpret the “days” as measurements of time (whether 24
hrs or millions of years). St Augustine sees them as “literally” being
metaphors for how the angels came to understand creation.
2.
Explanation of how this interpretation is not allegorical or spiritual, but
truly literal.
3. How St
Augustine comes to this from the study of the Biblical text (reference his
commentary on Genesis), and how this also solves all the modern “scientific”
objections to Genesis 1.
4. St Thomas
seems to agree with St Augustine, even though every other Father says otherwise
– and again, St Thomas is not responding to science, but recognizing the
nuances of Scripture.
C.
Supplement thoughts on certain “scientific” claims about the origin of the
universe and of man. Problems with the
“big bang” theory, with evolution, with other theories.
IV. On
the creation of the angels
A. They
had a beginning, and were created when the world was created
1. Note,
We believe that the world was created without the mediation of the angels, but
directly by God – compare this with pagan mythology and demiurges.
2. “Let
there be light” or “when God made the HEAVENS and the earth” – the creation of
the angels. Like the rest of creation, the angels had a beginning (though, as
we said before, they could have always existed, if God had so chosen); and as
creatures, they are made by God and are not co-eternal or co-equal with God.
B. They
were created good, but some sinned and became evil
1. “He
saw that it was very good” – all things were created good, and there is nothing
which was created evil, nor could anything be wholly evil.
2. This
discussion of evil and the reality of evil was extremely important in St
Augustine’s journey to the Faith. That evil is not a substance to itself, but
rather is a privation of goodness and a lack of being – this helps to answer
the “problem of evil”.
3. If
evil is a privation, then even the wicked angels must have begun good – for a
privation can only follow upon that which was first whole and good. Thus, the
nature of the demons must be good by creation, but then depraved by evil
choice.
4. Thus,
all the angels, and even the devil, were created good, and God only allows evil
because he knows how to bring good even from evil. The devil was “good by God’s creation, wicked
by his own will” – and this explains evil in the world, not because of God’s
creation and goodness, but because of the evil choices of angels and men.
C.
Supplemental thoughts on the fall of the wicked angels (not from City of God)
1. How
could angels “fall from heaven” if heaven is forever? The angels were created
in the state of grace, but not in heavenly glory. There is the “Empyrean
heaven” which is above earth, and there is the “Heaven of the Blessed Trinity”
which is heavenly glory. Although created in the state of grace, the angels had
a choice. They underwent a test: Their first thought, Self-consciousness (But,
oh, how many earth-years could correspond to this single angelic thought!); Second
thought, to cooperate or reject grace; either fly to heaven, or fall to hell.
2. The
Fall of the Wicked Angels. How many angels fell? Revelation indicates 1/3. Did
more angels remain faithful? 2/3 remained faithful. Did angels fall from each
of the hierarchies? Yes.
Was
Lucifer the greatest of the angels? Yes, and among the seraphim. What was his
sin? Pride. What was the pride of the fallen angels? “I will be like the Most High”. That he
desired to be God? Truly in his essence to be a deity? No, for this is an
irrational desire. That he desired to be as god to the lesser angels and
creation? Yes, he desired to rule over them without being subject to God’s
order. And the lesser fallen angels consent to be ruled by Satan so as to have
a certain liberty from God’s order. And perhaps moreover: In a rejection of the
Incarnation, that a lesser nature (man) should be exalted to be united to God
himself in the Person of the Eternal Word, Jesus Christ.
3. “There
is, however, one aspect of angelic sanctity which we might almost call its
moral side: it is expressed generally as the obedience of the angels – more
truly it might be called their “order”; that the spirits keep the order in
which they were created, carry out the missions which are entrusted to them,
that all their mighty activities are an unceasing dependence on God’s will;
above all, that they accept the kingship of a nature lower than their own. They
have not rebelled against the exaltation of the human nature in Christ Jesus,
and the Catholic Church never ceases to speak of the Mother of God as Queen of
the angles. This observance of the order established by God is the true angelic
virtue, the one thing in which they might fail; it might even be called their
temptation, and if the temptation be overcome, it is their victory. […]
Fidelity to God over a great, a mightily debated issue seems to be an essential
portion of angelic sanctity.” (Anscar Vonier)
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