Category Archives: The Fall

Augustine, City of God, Conflict, Discipleship, Knowledge of God, Knowledge of ourselves, Original sin, Spiritual Discipline, Temptation, The call of God, The Christian Life, The Fall

The right and wrong cause of conflict

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Looking back over the last few weeks we have touched on some big themes – some of which we like to talk about, others we try to avoid. I’ll let you decide which is which!

I was struck when reading Book 15 of the City of God this week that there are really insightful lessons for us on a key topic that perhaps we don’t like talking about but is an inevitable part of being human – conflict.

In this section Augustine traces the early days of the earthly and heavenly cities, right back to their founding fathers Cain and Seth. He sees the conflict between Cain and Abel as a picture or symbol of the conflict that will always exist between the two cities.

As we trace Cain’s descendants they are the first to establish a physical city on earth. He compares this to how Rome was founded by two brothers, one of whom killed the other. Augustine contrasts the evil jealousy of both sets of brothers with the goodness experienced in the heavenly city:

Cain was the diabolical envy that the wicked feel for the good simply because they are good, while they themselves are evil. A man’s possession of goodness is in no way diminished by the arrival, or the continuance, of a sharer in it; indeed, goodness is a possession enjoyed more widely by the united affection of partners in that possession in proportion to the harmony that exists among them.

XV.5

He goes on to explain that the members of the earthly city “fight among themselves; and likewise the wicked fight against the good and the good against the wicked. But the good, if they have reached perfect goodness, cannot fight against themselves”.

Thus we see that there will always be conflict between the citizens of the two cities as well as conflict within the earthly city as it fights itself. Moreover, we know that no citizen of the heavenly city has reached perfection so “there may be fighting among them inasmuch as any good man may fight against another as a result of that part of him which makes him also fight against himself”. He goes on to say

Spiritual desire can fight against the carnal desire of another person, or carnal desire against another’s spiritual desire, just as the good and wicked fight against one another. Or even the carnal desires of two good men may fight.

XV.5

There is much more in Book 15 worth exploring, including a fascinating explanation of the long length of life before the flood, incest and giants. But that is for another day! The jewel that I would hold up before us is this brief dive into the types of conflict, summarised as:

  • Earthly city infighting
  • Earthly and heavenly city fighting each other
  • Individuals within heavenly city fight with themselves against their own sinful nature
  • Spiritual desire of one person fights against carnal desire of another (within the heavenly city)
  • Carnal desires of two good men fight against each other

While the first and the last in the list are ultimately ungodly conflict, the other three causes could have a godly purpose and motivation. Indeed, there can be no progress towards perfection without conflict – either in the individual or the church. There are remnants of the sinful (carnal) nature in all of us, even the most godly.

What this tells me is that in vain do we seek a life free of conflict, whatever city we belong to and whatever our need for peace and calm. We should expect conflict, welcome it (to some extent), and learn from it in order to grow in godliness and spiritual maturity.

Choosing a life void of conflict, with comfort or any other object as our goal, is choosing a life of spiritual stagnation. The key question I leave this section of the book with is this…will I live determined to be driven and controlled only and ever by my spiritual desires throughout any and all conflict I experience? Whilst I naturally avoid conflict, if when it comes, I can keep this as my spiritual north, then the conflict will be redeeming and healing whenever it arrives and wherever it leads.

“Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of the heart. At that time each will receive their praise from God.”
‭‭1 Corinthians‬ ‭4:5‬ ‭NIV‬‬

Augustine, City of God, Knowledge of ourselves, Original sin, Purity, The Fall

Shame, lust, and sex in paradise

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Now that I have got your attention let me say right up front, I wouldn’t be writing about these topics if they weren’t the main theme of Book 14 of the City of God. But having committed to blog my way through it, these are the topics Augustine addresses and there are some timely lessons, reminders and corrections that we need to heed. It’s probably good for me to write about things I would ordinarily avoid!

Augustine begins by tracing the origins of our first disobedience and the ethical standards within the two Cities – one that lives by the standard of the flesh, the other that live by the standard of the spirit. These two cities are “different and mutually opposed”. Augustine then investigates how our corruption manifests itself and finds faults of both mind and body (ie flesh). Although he notes that:

Man has undoubtedly the will to be happy, even when he pursues happiness by living in a way which makes it impossible of attainment.

XIV.4

Four “disturbances” or “passions” are identified that drive our emotions: desire, fear, joy & sadness. Augustine rightly sees that these passions are not good or bad in themselves but are dependent on how our wills direct them.

A love which strains after the possession of the loved one is desire; and the love which possess and enjoys that object is joy. The love that shuns what opposes it is fear, while the love that feels that opposition when it happens is grief. Consequently, these feelings are bad, if the love is bad, and good if the love is good.

XIV.7

Switching gears to before we had our fallen and corrupt nature, Augustine takes us back to the Garden of Eden – paradise! He asks what kind of emotions they possessed while they were sinless. He says there was “a serene avoidance of sin” and proposes that offspring could have been granted in this sinless bliss until “the number of predestined saints was made up”.

Unfortunately we never got to see what would have happened if Adam had never sinned. All subsequent offspring were conceived after the Fall. This raises a very specific question in Augustine’s mind – how would procreation have been different in paradise? He sees the evils of sexual lust, the sense of shame it creates and wonders how it could ever have been done purely.

For Augustine it boils down to the inability of our wills to control every part of our bodies. Why did our first parents, as soon as they had sinned, feel shame when the knew they were naked, and sought to cover themselves?

It was after the sin that man’s nature felt, noticed, blushed at, and concealed this lust: for man’s nature retained a sense of decency, although it had lost the authority to which the body had been subordinate in every part.

XIV.21

Augustine imagines a paradise where there was no conflict between lust and will, and the act as of procreation was as natural and pure as any other bodily act.

Reading this book I can understand why Augustine has been perceived as “anti-sex”. He is willing to speculate beyond the bounds of scripture, and his piercing intellect wraps his arguments up in a forceful hypothesis. But in areas in this book he is over-reaching scripture’s solid ground.

Unfortunately in the following centuries the church built upon teachings such as these a disapproving tone regarding sex. We know God loves marriage and designed it as an illustration of his love for his bride, the church. We will never know this side of eternity what marriage was like in Eden.

Moreover, shame of their nakedness was quickly followed by shame and guilt from lying about their deception, and shame of murder by their son. Perhaps a better perspective on this discussion is the concept of modesty rather than shame?

Those within the City of God know every act they do has the faint taint of sin, but yet we seek to use our wills and direct our emotions to serve God and others by acts done in love. We know too well that no act we ever do, or relationship we ever have, will ever be wholly free from sin. Those within the City of Man deny their shame, redirect their wills and rejoice in the fulfilment of their selfish desires – preventing them achieving happiness whilst desperately seeking to attain it.

Augustine, City of God, Heaven, Knowledge of God, Knowledge of ourselves, Original sin, The Fall, The resurrection, Unity with Christ

Death is the most certain possibility

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If there is one topic that no one wants to talk about or think about it is death. Many people would rather think about anything else than their own mortality. We prefer escapism to realism, counting our “Likes” to numbering our days, numbing our pain to meditating on our end.

Into this world Augustine is a counter-cultural cold shower. Book 13 is seared through with the facts of death, encased in cold hard biblical logic. At the heart of his essay is the question of the nature of the fall of man and how this can be overcome by the granting of the life-giving Spirit.

Augustine investigates many important themes including the relationship between the soul and the body, the interplay between death and punishment. The quote of Book 13 for me was this:

There is no one who is not nearer to death this year than he was last year, nearer tomorrow than today, today than yesterday, who will not by and by be nearer than he is at the moment or is not nearer at the present time than he was a little while ago. Any space of time that we live through leaves us with so much less time to live, and the remainder decreases with every passing day; so that the whole of our lifetime is nothing but a race towards death.

XIII.10

Wow! Stop and re-read that several times. This knuckle-grating realism quickens our senses and alerts us to the coming last stop. Rather than breed fatalism there are two urgent applications that this truth sharpens in our focus and we would do well to heed.

Through a detailed analysis of what it means to pass from like to death Augustine proves there is only life or death, and speaking about someone dying is illogical. He looks at three situations: “before death”, “in death” and “after death” and concludes there is only life which immediately becomes death, with no in between phase. Yes, yes, I say to myself, this is clear, why are you stressing this so much? Then his reason slams home as he describes the second death (the abandoning of our soul by God).

For that death, which means not the separation of soul from body but the union of both for eternal punishment, is the more gracious death; it is the worst of all evils. There men will not be in the situations of “before death “ and “after death”, but always “in death”, and for this reason they will never be living, never dead, but dying for all eternity.

XIII.11

This is an horrendous sadness. There are no words to soften the blow of this reality. The only hope is to avoid this situation before it is too late, before the final sand grain falls

By contrast, the second major application is a ray of hope for all those awaiting a new body, without the failings and foibles of our current version. Augustine meditates on the difference between the body Adam had in Eden and the bodies we shall be given in the new Paradise:

For the body which will be incapable of death is that which will be spiritual and immortal in virtue of the presence of a life-giving spirit. In this it will be like the soul which was created immortal… The immortality with which they are clothed will be like that of the angels, an immortality which cannot be taken away by sin; and though the natural substance of flesh will continue, no slightest trace of carnal corruptibility or lethargy will remain.

XIII.24

Given the certainty of death and the exhortation of our Creator to consider these two destinies, who wouldn’t chose life? The psalmist said “teach us to number our days, that we may gain a heart of wisdom” (90.12). May we be wise to reflect on the brevity of life, choose wisdom, choose life and choose Jesus.

Apologetics, Free will, Repentance, The Fall

The Enigma of Evil

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AR-AE960_LEGO_P_20140130112656It is the age old problem – “How can a good God allow evil?” It is answered normally in two ways – either he is loving but unable to do anything to stop it (making him a benevolent but impotent being), or he is able to do something, but is unwilling to act (making him a malevolent dictator). This conundrum is not easily solved…if God really is as loving as he claims to be, then surely he would do more to stop the evil we see everywhere. If he is really as powerful as he claims to be then he could stop so much suffering instantly. We put ourselves in his shoes and see things so differently – we imagine what we would do if we were him.

Imagine for a moment you are the CEO of a large company. There are things in your company that are not good – people fighting, people getting emotionally hurt, people leaving in frustration. The situation really hurts the CEO because he or she cares about people and about their company. So what does he do? Does he have the power to sort things out? Obviously, he’s the boss. But is getting stuck in the best course of action? If he does nothing people will question whether he really cares about the hurt and pain they are experiencing. But if he intervenes in every case his employees will treat him as the police enforcement or judge to arbitrate even the smallest disagreements. They may also resent the fact that he is always interfering in things that are not his responsibility. Surely this is not the wisest thing for him to do either?

So, he comes up with a compromise – he decides to constantly lead by example and be the kind of leader he is looking for; he teaches his most senior leaders what it takes to be a good leader; he makes an example of some of the more serious grievances and he coaches people in private about how they should act in a given situation. There are some things that were set by his predecessor and he cannot change them easily (think of long term rental agreements) that are causing institutional pain, but eventually he will deal with these too.

Through these methods he slowly sees the company change, people becoming more what they could be, less what they shouldn’t be. All the time he has patiently waited and instructed, but not dictated the behaviours he expects from his staff. This is a good analogy of how God deals with the problem of evil….

1) He experiences our pain – rather than being a distant God, untouched by evil, he comes to earth to face it head on and feel the full force of corruption, jealousy, betrayal, greed, hatred, contempt and murder. In the life of Jesus God shows us how we should overcome evil with good, and learn how to not retaliate when we are reviled. Jesus was heartbroken by the death that took away his friend Lazarus, he is not immune to the pain caused by evil in this world.

2) He gives examples of a better way – the lives of the apostles and prophets give us ample examples of how to live in the midst of suffering and evil without succumbing to it. In the life of Job we learn how to suffer patiently and accept trial from God as well as blessing; in the life of Joseph we learn that what our brothers meant for evil God uses for good.

3) He shows us how seriously he takes evil – in the punishment dealt out to the rebellious Israelites in the Old Testament we have a vivid picture of how seriously God takes evil. Interestingly, these are the passages that people today use to try and argue that God is not loving – and yet it is his loving judgement on evil that shows us that he really does care enough about evil to do something about it.

4) He allows us room to learn – he does not intervene to stop every mistake we make. We do things that hurt ourselves and each other, we act selfishly and destructively, and he allows us to do it. Why? Because he wants us to grow in godliness through making our own choices, rather than restraining our freedom to act independently. We might wish he would stop people doing bad things, but would that apply to us as well when we act selfishly or self-centered or are proud?

5) He gives us his Spirit to teach us – if we are willing we can learn how to change the only evil we can control, the evil within our own hearts. We look at the world outside as the problem, but this problem is really inside of us. It is in our hearts where the darkness lies, and as we allow him into our lives he extinguishes the darkness with his light.

6) He is active to restrain it now and will ultimately remove it – just like the CEO, there are some things that are more structural than social. Unfortunately evil is a fundamental part of a corrupt and fallen world. While we may wish he would act now against evil, we should not take his patience for complacency. One day he will purge the world of evil, but if we would not be part of the problem on that day, we must come and submit to his rule in our lives in today. However, it is a mistake to think that he is distant from his creation and just waiting for the end, he acts in multitude of unseen ways to restrain evil everyday in the lives of his creation.

Maybe being a CEO isn’t that easy after all!

Augustine, Book II, Calvin's Institutes, Free will, Institutes of Religion, John Calvin, Knowledge of ourselves, Marcus Aurelius, Original sin, The Fall, Understanding Ourselves

Free to do what you love

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Book II Chapter II Section 1-27

After looking at original sin (or as Calvin calls it, hereditary sin) in Chapter 1 of Book 2, Calvin moves on to consider whether as a result of the fall man really has the freedom to choose to do good or evil. Does man really have a free will?

In order to answer this question Calvin first outlines how the mind works, how we make decisions. He identifies various elements within the soul, including the intellect, sense and appetite or will. He outlines the view of the philosophers who saw reason as illuminating the mind and informing the will to make decisions. However, they acknowledged that the will could be diverted from following reason by sense (pleasure and passion) that distort the appetite and turn will towards lust. But they believed that if man could rise above the influence of such carnal desires then he would be able to act justly and live an upright life. Marcus Aurelius’ Meditations is an excellent example of stoic philosophy that taught distancing ourselves from pleasure and pain in order to live a just life. Thus, the philosophers saw our innate reason as essentially pure and perceived the problem to be in trying to follow its inner light.

Discarding this view as not fully appreciating the impact of the Fall, Calvin then assesses the view of the church fathers on the topic of free will. He concludes that all of them, with the exception of Augustine, see man as corrupted at the sensual level only. They, like the philosophers, see our innate sense of reason as largely unaffected. He thinks this was driven by a misguided attempt to prevent people from feeling impotent to change their behaviour. Augustine defines free will in this way “it is a power of reason and will to choose the good, grace assisting, – to choose the bad, grace desisting”, emphasising man’s reliance on God’s grace for every good act. Calvin agrees with Augustine that without the transforming effect of grace man is completely powerless to live uprightly. He admits that mankind is not without the occasional spark of insight into the right path to follow, but our love for sin is such that we continue to decide to do that which we love – our sin.

Calvin goes on to describe three types of freedoms – the freedom from necessity (or compulsion), the freedom from sin, and the freedom from misery. He argues that the first freedom – the freedom from being forced how to act – is inherent to man and could not be removed, but the other two freedoms have been lost through the Fall. So, man has the free will to act however he so chooses, but he cannot act free from the power of sin. Calvin sums it up this way: “man is said to have free will, not because he has a free choice of good and evil, but because he acts voluntarily and not by compulsion”. But is this any type of freedom? “that man is not forced to be the servant of sin, while he is, however, a voluntary slave, his will being bound by the fetters of sin”.

Response

The issue of free will is contentious, we feel like we act freely and make up our minds over how to act. Indeed, it is true that even after the Fall, reason is able to act as a guide. But it is also in some measure corrupted, our conscience is not always reliable and even when it points us in the right direction we do not have the moral power to carry out our good intentions. Even when we recognise that we are caught in a trap, our will is not free to step out of the net.

We need help from outside to change. Just like the English rugby player who after he was caught for doing cocaine was actually pleased that he had been found out before his addiction completely ruined his life, we need someone to step in and save us. Someone who has the power to overcome our weak will and set it in a new direction.

The case for the Saviour is being steadily built as each chapter unfolds. He is able to take us from being voluntary slaves to sin and make us willing love slaves to Him, so that we desire to do what’s right and have the power to carry it out. Then and only then are we willing and able to do what pleases Him. The struggle with sensual desires still wages but we have a new power within to will and to do what we now love – live a godly life.

“I tell you the truth, everyone who sins is a slave to sin…So if the Son sets you free, you will be free indeed”. John 8.34

Father, if we are completely honest we recognise that there is nothing in us that desires you. It is only by your Spirit working in us that we desire to draw near to you and begin to love and serve you. Thank you that you have taken away our heart of stone and given us a heart of flesh. Fan into flame this desire and give us a steadfast heart to seek Your face, for your name’s sake, Amen.