Nicene and Post-Nicene Fathers: Series I/Volume II/City of God/Book XX/Chapter 1

Chapter 1.—That Although God is Always Judging, It is Nevertheless Reasonable to Confine Our Attention in This Book to His Last Judgment.

Intending to speak, in dependence on God&#8217;s grace, of the day of His final judgment, and to affirm it against the ungodly and incredulous, we must first of all lay, as it were, in the foundation of the edifice the divine declarations.&#160; Those persons who do not believe such declarations do their best to oppose to them false and illusive sophisms of their own, either contending that what is adduced from Scripture has another meaning, or altogether denying that it is an utterance of God&#8217;s.&#160; For I suppose no man who understands what is written, and believes it to be communicated by the supreme and true God through holy men, refuses to yield and consent to these declarations, whether he orally confesses his consent, or is from some evil influence ashamed or afraid to do so; or even, with an opinionativeness closely resembling madness, makes strenuous efforts to defend what he knows and believes to be false against what he knows and believes to be true.

That, therefore, which the whole Church of the true God holds and professes as its creed, that Christ shall come from heaven to judge quick and dead, this we call the last day, or last time, of the divine judgment.&#160; For we do not know how many days this judgment may occupy; but no one who reads the Scriptures, however negligently, need be told that in them “day” is customarily used for “time.”&#160; And when we speak of the day of God&#8217;s judgment, we add the word last or final for this reason, because even now God judges, and has judged from the beginning of human history, banishing from paradise, and excluding from the tree of life, those first men who perpetrated so great a sin.&#160; Yea, He was certainly exercising judgment also when He did not spare the angels who sinned, whose prince, overcome by envy, seduced men after being himself seduced.&#160; Neither is it without God&#8217;s profound and just judgment that the life of demons and men, the one in the air, the other on earth, is filled with misery, calamities, and mistakes.&#160; And even though no one had sinned, it could only have been by the good and right judgment of God that the whole rational creation could have been maintained in eternal blessedness by a persevering adherence to its Lord.&#160; He judges, too, not only in the mass, condemning the race of devils and the race of men to be miserable on account of the original sin of these races, but He also judges the voluntary and personal acts of individuals.&#160; For even the devils pray that they may not be tormented, which proves that without injustice they might either be spared or tormented according to their deserts.&#160; And men are punished by God for their sins often visibly, always secretly, either in this life or after death, although no man acts rightly save by the assistance of divine aid; and no man or devil acts unrighteously save by the permission of the divine and most just judgment.&#160; For, as the apostle says, “There is no unrighteousness with God;” and as he elsewhere says, “His judgments are inscrutable, and His ways past finding out.” &#160; In this book, then, I shall

speak, as God permits, not of those first judgments, nor of these intervening judgments of God, but of the last judgment, when Christ is to come from heaven to judge the quick and the dead.&#160; For that day is properly called the day of judgment, because in it there shall be no room left for the ignorant questioning why this wicked person is happy and that righteous man unhappy.&#160; In that day true and full happiness shall be the lot of none but the good, while deserved and supreme misery shall be the portion of the wicked, and of them only.