The scattered traces of his being

Have you ever wondered why we are here? Many of us have asked this question at one point or another. As Augustine hits his stride in this first book (XI) of Part 2 of The City of God he asks a number of incisive questions: why do we exist at this moment in time? Why here in this part of space? What is the origin of the two cities? When did time start?

As this book pivots away from ancient discussions on the spiritual realm to the very real existence of planet earth, Augustine is diving head first into deep waters. He is unafraid to tackle the biggest issues head on – the origin of humans, angels, demons, goodness, evil, and philosophy. Through it all he keeps his Rule of Faith to guide him in what is truthful, helpful and appropriate.

Two discussions in particular are worthy of highlighting: his treatment of the origin of pure & fallen angels and his masterful handling of God’s creative purpose (ie the who, how & why of creation).

It fascinating to read how Augustine builds his case using the creation account in Genesis 1. He proposes that time began with creation and that “the world was not created in time, but with time” – hypothesising that there is no time without change and motion, which both started with the act of creation.

Augustine refers to Job 38.7 as evidence that angels existed before stars were made. As the sun wasn’t made until Day 4 he proposes that the “Let their be light” of Day 1 refers to the creation of angelic beings, with the separation to greater and lesser light being the division of the obedient and fallen angels.

“Thus the angels, illuminated by that light by which they were created, themselves became lights, and are called “day”, by participation in the changeless light and day, which is the Word of God, through whom they themselves and all other things were made.”

XI.9

Building on his consideration of creation, Augustine reflects on God’s verdict on his work – declaring it is good. Like an expert surgeon he unpacks this divine declaration, on multiple levels. He recognises that “it is not that God discovered that it was good, after he had made it. Far from it… he is not discovering that fact but communicating it”.

Augustine goes on to say how God experiences things is totally different to us. He is not time bound like us mortals, no rather “he sees in some other manner, utterly remote from anything we experience or could imagine”. He says

“God comprehends all these (ie past, present & future) in a stable and eternal present. And with him there is no difference between seeing with the eyes and “seeing” with the mind, for he does not consist of mind and body”.

XI.21

So, says Augustine “he saw that what he had made was good when he saw that it was good that he should make it”. And why was it good that God should make such things? We find the answer by asking: “who made it, how he made it, and why he made it”. So for the statement Let their be light, the answer to these questions are: God / He said “let it be” / it was good!

“There can be no better author than God, no more effective skill than his word, no better cause than that a good product should be created by God, who is good.”

XI.21

This has tremendous implications as we consider our own existence: “We resemble the divine Trinity in that we exist; we know we exist, and we are glad of this existence and this knowledge” XI.26.

In a world that has lost its grip on the divine intent and pleasure behind our existence it is no surprise that we are also losing our sense of purpose, inherent self-worth and the preciousness of existence.

If we take one thing away from Book XI it should be that each and every one of us is crafted by the heart of a God of love who is delighted at his good handiwork. We are his prized possession – one he was willing to rescue by sacrificing his only Son. May we discovery this afresh this Easter Sunday.

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