17. Let us now complete, so far as the Lord helps us, the discussion which we have undertaken, respecting that part of reason to which knowledge belongs, that is, the cognizance of things temporal and changeable, which is necessary for managing the affairs of this life. For as in the case of that visible wedlock of the two human beings who were made first, the serpent did not eat of the forbidden tree, but only persuaded them to eat of it; and the woman did not eat alone, but gave to her husband, and they eat together; although she alone spoke with the serpent, and she alone was led away by him: [775] so also in the case of that hidden and secret kind of wedlock, which is transacted and discerned in a single human being, the carnal, or as I may say, since it is directed to the senses of the body, the sensuous movement of the soul, which is common to us with beasts, is shut off from the reason of wisdom. For certainly bodily things are perceived by the sense of the body; but spiritual things, which are eternal and unchangeable, are understood by the reason of wisdom. But the reason of knowledge has appetite very near to it: seeing that what is called the science or knowledge of actions reasons concerning the bodily things which are perceived by the bodily sense; if well, in order that it may refer that knowledge to the end of the chief good; but if ill, in order that it may enjoy them as being such good things as those wherein it reposes with a false blessedness. Whenever, then, that carnal or animal sense introduces into this purpose of the mind which is conversant about things temporal and corporeal, with a view to the offices of a man's actions, by the living force of reason, some inducement to enjoy itself, that is, to enjoy itself as if it were some private good of its own, not as the public and common, which is the unchangeable, good; then, as it were, the serpent discourses with the woman. And to consent to this allurement, is to eat of the forbidden tree. But if that consent is satisfied by the pleasure of thought alone, but the members are so restrained by the authority of higher counsel that they are not yielded as instruments of unrighteousness unto sin; [776] this, I think, is to be considered as if the woman alone should have eaten the forbidden food. But if, in this consent to use wickedly the things which are perceived through the senses of the body, any sin at all is so determined upon, that if there is the power it is also fulfilled by the body; then that woman must be understood to have given the unlawful food to her husband with her, to be eaten together. For it is not possible for the mind to determine that a sin is not only to be thought of with pleasure, but also to be effectually committed, unless also that intention of the mind yields, and serves the bad action, with which rests the chief power of applying the members to an outward act, or of restraining them from one. 18. And yet, certainly, when the mind is pleased in thought alone with unlawful things, while not indeed determining that they are to be done, but yet holding and pondering gladly things which ought to have been rejected the very moment they touched the mind, it cannot be denied to be a sin, but far less than if it were also determined to accomplished it in outward act. And therefore pardon must be sought for such thoughts too, and the breast must be smitten, and it must be said, "Forgive us our debts;" and what follows must be done, and must be joined in our prayer, "As we also forgive our debtors." [777] For it is not as it was with those two first human beings, of which each one bare his own person; and so, if the woman alone had eaten the forbidden food, she certainly alone would have been smitten with the punishment of death: it cannot, I say, be so said also in the case of a single human being now, that if the thought, remaining alone, be gladly fed with unlawful pleasures, from which it ought to turn away directly, while yet there is no determination that the bad actions are to be done, but only that they are retained with pleasure in remembrance, the woman as it were can be condemned without the man. Far be it from us to believe this. For here is one person, one human being, and he as a whole will be condemned, unless those things which, as lacking the will to do, and yet having the will to please the mind with them, are perceived to be sins of thought alone, are pardoned through the grace of the Mediator. [778] 19. This reasoning, then, whereby we have sought in the mind of each several human being a certain rational wedlock of contemplation and action, with functions distributed through each severally, yet with the unity of the mind preserved in both; saving meanwhile the truth of that history which divine testimony hands down respecting the first two human beings, that is, the man and his wife, from whom the human species is propagated; [779] -- this reasoning, I say, must be listened to only thus far, that the apostle may be understood to have intended to signify something to be sought in one individual man, by assigning the image of God to the man only, and not also to the woman, although in the merely different sex of two human beings. Footnotes: [775] Genesis 3:1-6 [776] Romans 6:13 [777] Matthew 6:12 [778] [Augustin here teaches that the inward lust is guilt as well as the outward action prompted by it. This is in accordance with Matthew 5:28; Acts 8:21-22; Romans 7:7; James 1:14.--W.G.T.S.] [779] [Augustin means, that while he has given an allegorical and mystical interpretation to the narrative of the fall, in Genesis, he also holds to its historical sense.--W.G.T.S.] |
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