Friday, November 28, 2014

"City of God" XXII.20-21

Chapter 20:
Lest we forget, Jesus is omnipotent. Do we really think he can't reconstruct our bodies as they should be?
Far be it from us to fear that the omnipotence of the Creator cannot, for the resuscitation and reanimation of our bodies, recall all the portions which have been consumed by beasts or fire, or have been dissolved into dust or ashes, or have decomposed into water, or evaporated into the air.  Far from us be the thought, that anything which escapes our observation in any most hidden recess of nature either evades the knowledge or transcends the power of the Creator of all things.
Even cannibalism will be sorted out, and the flesh returned to its rightful (first) owner, since the consumer of it was only "borrowing" it, as it were. And yes, I do love the fact that Augustine discusses cannibalism and the resurrection.
From all that we have thus considered, and discussed with such poor ability as we can command, we gather this conclusion, that in the resurrection of the flesh the body shall be of that size which it either had attained or should have attained in the flower of its youth, and shall enjoy the beauty that arises from preserving symmetry and proportion in all its members.  And it is reasonable to suppose that, for the preservation of this beauty, any part of the body’s substance, which, if placed in one spot, would produce a deformity, shall be distributed through the whole of it, so that neither any part, nor the symmetry of the whole, may be lost, but only the general stature of the body somewhat increased by the distribution in all the parts of that which, in one place, would have been unsightly.  Or if it is contended that each will rise with the same stature as that of the body he died in, we shall not obstinately dispute this, provided only there be no deformity, no infirmity, no languor, no corruption,—nothing of any kind which would ill become that kingdom in which the children of the resurrection and of the promise shall be equal to the angels of God, if not in body and age, at least in happiness.
Whatever else we are, we will be happy and blessed. And that is a promise we can cling to.

Chapter 21:
Our new bodies will not just be our old bodies remade, they will be spiritual in nature. We have a couple of pictures of this now, first in the regeneration that comes with conversion, when our souls are made new and we are washed clean (judicially) by the Holy Spirit. Likewise,
we may, with God’s help, speak of the gifts He lavishes on men, good and bad alike, in this most wretched life, and may do our best to conjecture the great glory of that state which we cannot worthily speak of, because we have not yet experienced it.  For I say nothing of the time when God made man upright; I say nothing of the happy life of “the man and his wife” in the fruitful garden, since it was so short that none of their children experienced it:  I speak only of this life which we know, and in which we now are, from the temptations of which we cannot escape so long as we are in it, no matter what progress we make, for it is all temptation, and I ask, Who can describe the tokens of God’s goodness that are extended to the human race even in this life?
We see something of the good blessing heading our way in heaven in the good blessing given to the whole world through common grace in the here and now. Augustine has already discussed (way back in Book I) about how these gifts are given to all indiscriminately, here we see that even the good that happens to God's enemies is an object lesson for God's people about the hope we have in the coming life.

Thursday, November 27, 2014

"City of God" XXII.19

Chapter 19:
But, when we say that our whole bodies will be resurrected, what about our hair and nails? What about fat people and overly skinny people? There will, Augustine says, be no deformity in our glorified bodies. Which means that we will be of such beautiful proportions that were someone to look at us now as we will be then they would not be able to bear the sight. And while there may still be marks of a sort on our bodies (say, as with the wounds of martyrs, just as the wounds of Christ were still visible), they will be marks of glory that only increase our splendor as reflections of God.

Wednesday, November 26, 2014

"City of God" XXII.17-18

Chapter 17:
Women, in the resurrection, will still be women--we don't lose our bodies in that sense.

Chapter 18:
The man who we will be remade in the image of when we are raised again in Christ, in whom even now we are a part of His true body through the church.

Tuesday, November 25, 2014

"City of God" XXII.13-16

Chapter 13:
The question of the resurrection of aborted children hinges on our interpretation of human life. If these are lives, they will be resurrected. If they are not, then the question is moot. Augustine's point is that either way it is no objection to the doctrine of the resurrection.

Chapter 14:
As to whether infants' resurrected bodies will be those of adults or of infants, Augustine holds that the main thing is that they will not be less than they were in this life.

Chapter 15:
Really, we'll probably all have bodies the size they were in our prime, or what would have been our prime for those who died as infants.

Chapter 16:
Being conformed to the image of God does have a physical component to it (especially in the resurrection), but it is really a spiritual statement. We are being made holy, so we need not quibble over this point.

Monday, November 24, 2014

"City of God" XXII.11-12

Chapter 11:
The Platonists turn to a rudimentary physics to argue against the Christian worldview. And yet we know that this is a false hermeneutic, both because it does not line up with the true faith and because it is disconnected with reality as we observe it.

Chapter 12:
Unbelievers try to disprove the physical resurrection by bringing up abortions (what kind of body will these murdered babies have?) or cannibalism (who gets that flesh in the resurrection). Augustine will respond to each of these, but he notes they are not questions which the pagans seriously want answered, they are simply asked out of malice.

Saturday, November 22, 2014

"City of God" XXII.9-10

Chapter 9:
The miracles of the martyrs are not ends in themselves, they are testimonies ("witnesses") to our faith in the physical resurrection of Christ. To that end, we should not be trusting in the martyrs, but rather in the God who enables them to die in the faith and as witnesses for the faith.

Chapter 10:
Again, it is not the miracles themselves which we should notice--even the demons can do those things. What we should notice is that God whom the martyrs worship. He is the final end of their lives and deaths.

Wednesday, November 19, 2014

"City of God" XXII.8

[This post covers on chapter that has been split over three days in the reading schedule.]

Chapter 8:
Augustine returns to the question of miracles, and asks why there are no more to confirm our faith. He points out that even if miracles continued, there will always be those who remain willfully skeptical.
And yet, it's not really fair to say that there are no miracles. There have been plenty which have confirmed Christ's ascension into heaven--though since the closing of the canon, they have been rare, small, provincial, and largely reported by Christians (and so somewhat untrustworthy--"too unauthoritative to be received without some difficulty or doubt"). The rare big miracle does happen, but again they can not be turned to for absolute demonstrations in the same way that the miracles of Scripture can.
Augustine then proceeds to give several examples of miracles both big and small. Some involve healing, some involve conversion, and some are tied to the relics of the saints. Augustine will have more to say on this last in the next section (lest we think he's encouraging the idolatry of worshiping the martyrs).

Tuesday, November 18, 2014

"City of God" XXII.6-7

Chapter 6:
We should not confuse resurrection and ascension with the pagan idea of divine apotheosis. The Romans made Romulus a "god" because he founded Rome. Christians believe that the City of God is divine because it was founded by Christ:
But though Christ is the founder of the heavenly and eternal city, yet it did not believe Him to be God because it was founded by Him, but rather it is founded by Him, in virtue of its belief.  Rome, after it had been built and dedicated, worshipped its founder in a temple as a god; but this Jerusalem laid Christ, its God, as its foundation, that the building and dedication might proceed.  The former city loved its founder, and therefore believed him to be a god; the latter believed Christ to be God, and therefore loved Him. 
This, in turn, leads to a different kind of city and a different kind of citizen body:
The city of Christ, which, although as yet a stranger upon earth, had countless hosts of citizens, did not make war upon its godless persecutors for the sake of temporal security, but preferred to win eternal salvation by abstaining from war.  They were bound, impriRomsoned, beaten, tortured, burned, torn in pieces, massacred, and yet they multiplied.  It was not given to them to fight for their eternal salvation except by despising their temporal salvation for their Saviour’s sake. 
Our City is built on faith, and whenever faith is rejected we fall away from the City. This is in contrast to the city of man, which is built on works, honor, etc.

Chapter 7:
If Cicero rejects Romulus as a "god" as a result of his (Cicero's) more enlightened era, how much more enlightened must Augustine's time be? And yet we find that Jesus is not only not rejected, but increasingly believed in as a God. This is because He is truly Divine, not just the result of a mythical human elevation.

Monday, November 17, 2014

"City of God" XXII.4-5

Chapter 4:
Augustine again refutes those who deny the possibility of the bodily resurrection and the need for a physical heaven. In fact, Augustine points out, isn't it more remarkable that spiritual beings have physical bodies now? And if spirit and matter can be united now, how much more so when God resurrects and perfects them?

Chapter 5:
Besides, we have the resurrection and ascension of Christ as proof of the doctrine. If we believe that, there should be no more discussion on the subject. The fact that so many believe this doctrine is evidence that should convince the skeptics--all the more so if they (the skeptics) reject the authenticity of the miracles, for then you have a large number of believers without miraculous support, which is even more proof. [I know, I know, Augustine's not at his apologetic best here, but come on--he's got to be running out of steam by this point.]

Saturday, November 15, 2014

"City of God" XXII.1-3

Chapter 1:
Finally, we get to a discussion of the end of the City of God. This will be an "eternal" end, where "eternal" simply means the length of time which does not stop. The highest parts of God's creation (angels and men) were created to be eternal and to live in fellowship with Him forever. We were to feed off of His joy and delight through communion in His presence for all time. However, God also made us mutable, changeable, and with a free will. And using that will, we rejected God and tried to find our happiness and our joy in ourselves. "But, as with the angels, if human nature should choose to fall away from God, misery proportionate to the offense was bound to follow. Here, too, God foresaw the fall, the disregard of His law, the desertion from Good, yet He left man's free choice unchecked..."

But why would God do this? "..because He also foresaw to what good He would turn man's evil. And, in fact, out of this mortal race of men, justly doomed by their own deserts, God gathers, by His grace, so numerous a people that out of them He fills the places and restores the ranks emptied by the fallen angels."
We are lost by the  exercise of our own wills, but restored to God by His grace. And so the City of God will not want for its full complement of citizens.

Chapter 2:
All of creation, both the City of God and the city of man, are governed by the will of God, which has ordained what will be and who will do it. This will is unchangeable, and that is our safety and security (passages in Scripture which seem to suggest that God changes His mind are spoken to us in such a way that we might understand--in fact we are the ones who are changing, not God).

Chapter 3:
So God has promised to lead His people into the City of God, and these promises are unshakable.

Friday, November 14, 2014

"City of God" XXI.27

Chapter 27:
Nor can you offset your sins by good deeds and still expect to get into heaven. We cannot buy our way into heaven, we must repent with a contrite heart focused on God through Jesus Christ. This comes through prayer and by entrance into the body of believers--the "intercession of holy men."

Thursday, November 13, 2014

The Characteristics of the Covenant

What is the nature of the covenant God makes with those who believe in the Gospel? According to John Flavel:
  1. It is an everlasting covenant, or a perpetual covenant, a covenant of eternity... For Christ being the principal matter and substance of the covenant, there must be in it an everlasting righteousness, everlasting kindness, everlasting forgiveness, and in consequence to all of these, everlasting consolation, in which all the riches and bounty of free grace shine forth in all their splendor.
  2. It is a covenant ordered in all things... Everything being here disposed and placed in the most comely order, both persons and things here keep their proper place: god the Father keeps the place of the most wise contriver and bountiful donor of the invaluable mercies of the covenant: and Christ keeps the proper place both of the purchaser and the surety of the covenant and all the mercies in it; and believers keep their place, as the unworthy receivers of all the gratuitous mercies and rich benefits thereof... Oh it is a ravishing sight to behold the habitude and respect of the mercies in the covenant, to the sins and wants of all that are in it! Here are found full and suitable supplies to the wants of all God's people. here you may see pardon in the covenant, for guilt in the soul; joy in the covenant, for sorrow in the heart; strength in the covenant, for all the defects and weakness in the creature. 
  3. It is a sure covenant, or a covenant safely laid up and kept... Everything is as its foundation is. Now, God's covenant being founded in his unchangeable counsel and purpose, wherein there can be no lubricity, and Christ being the surety of it, it must needs be, as the text calls it, a sure covenant, wherein the faithfulness of God is as illustriously displayed, as his bounty and wisdom are in the two properties of it. And such a covenant as this, so everlastingly, aptly disposed, and sure, must needs deserve precious respect and high esteem from every believing soul. 
--John Flavel, The Balm of the Covenant Applied to Afflicted Saints, in Works of Flavel, Volume 6, pg 89-90.

"City of God" XXI.26

Chapter 26:
To those who argue that as long as you have the right doctrine but no practice you'll still go to heaven, Augustine discusses what it is to truly have Christ. "Whoever, then, has Christ in his heart, so that no earthly or temporal things—not even those that are legitimate and allowed—are preferred to Him, has Christ as a foundation. "
When we love Christ above all else, then we have the sign that we have truly believed the Gospel. When our lives do not match this claim, we have the sign that we are liars:
But if these things be preferred, then even though a man seem to have faith in Christ, yet Christ is not the foundation to that man; and much more if he, in contempt of wholesome precepts, seek forbidden gratifications, is he clearly convicted of putting Christ not first but last, since he has despised Him as his ruler, and has preferred to fulfill his own wicked lusts, in contempt of Christ’s commands and allowances.  Accordingly, if any Christian man loves a harlot, and, attaching himself to her, becomes one body, he has not now Christ for a foundation. 
We are tried by "fire", in that those who stick to the faith and keep their actions pure are those who are shown to have Christ as the sure foundation. Those who pursue sin are shown to be false in their claims to faith. They will not see heaven.

Wednesday, November 12, 2014

"City of God" XXI.25

Chapter 25:
Nor will baptism get anyone out of hell, whether it's a heretical baptism or one applied by an orthodox church. The same may be said of communion, partaking of Christ's spiritual body in reality with the gathered church will not save anyone.

Tuesday, November 11, 2014

"City of God" XXI.24

Chapter 24:
We know the prayers of the saints won't spare anyone from hell, because if they could the demons too would be spared, and we know they won't be. We (and the saints in heaven) only intercede for those for whom God has left open the opportunity for repentance. Scripture is pretty clear that this groups is confined to this life, not the next.

Monday, November 10, 2014

"City of God" XXI.22-23

Chapter 22:
Continuing the theme of the various ideas people have as to why hell might not be eternal for some, there is a school of thought that says that good deeds can offset sins such that one might get to heaven despite being a sinner. So reciting the Lord's Prayer or giving alms, for example, might get you out of hell by offsetting your other sins.

Chapter 23:
And yet, we see that the church has never accepted the idea of hell as mere purgation when it comes to the devil. This is not because we are hateful or anything like that--we want all who can be saved to be saved. It is because we wish to be faithful to Scripture, where God has clearly and repeatedly said that hell will be eternal, everlasting, for ever and ever, etc.
"Thus is is Scripture, infallible Scripture, which declares that God has not spared them."
Where Scripture speaks we must bow our emotions and thoughts to the Wisdom of its Author. And if it's true that the devil will never be purged of sin by the fires of hell, how much more true must it be of lesser beings such as men? We do not want to be charged with believing that "men's imaginings have more weight than God's words!" Rather than trying to make ourselves feel better about something we don't like, we ought to "bow in obedience, while yet there is time, to the command of God."
Besides, we have a vested interest as believers in "everlasting" actually meaning "everlasting"--would we want it to be qualified we we speak of "everlasting" joy or "everlasting" life? "Therefore, since the eternal life of the saints is to be endless, there can be no doubt that eternal punishment for those who are to endure it will have no end."