Chapter XVI.—The Heretics Called the Flesh “The Vessel of the Soul,” In Order to Destroy the Responsibility of the Body. Their Cavil Turns Upon Themselves and Shows the Flesh to Be a Sharer in Human Actions.

When, however, we attribute to the soul authority, and to the flesh submission, we must see to it that (our opponents) do not turn our position by another argument, by insisting on so placing the flesh in the service of the soul, that it be not (considered as) its servant, lest they should be compelled, if it were so regarded, to admit its companionship (to the soul). For they would argue that servants and companions possess a discretion in discharging the functions of their respective office, and a power over their will in both relations: in short, (they would claim to be) men themselves, and therefore (would expect) to share the credit with their principals, to whom they voluntarily yielded their assistance; whereas the flesh had no discretion, no sentiment in itself, but possessing no power of its own of willing or refusing, it, in fact, appears to stand to the soul in the stead of a vessel as an instrument rather than a servant. The soul alone, therefore, will have to be judged (at the last day) pre-eminently as to how it has employed the vessel of the flesh; the vessel itself, of course, not being amenable to a judicial award: for who condemns the cup if any man has mixed poison in it? or who sentences the sword to the beasts, if a man has perpetrated with it the atrocities of a brigand? Well, now, we will grant that the flesh is innocent, in so far as bad actions will not be charged upon it: what, then, is there to hinder its being saved on the score of its innocence? For although it is free from all imputation of good works, as it is of evil ones, yet it is more consistent with the divine goodness to deliver the innocent. A beneficent man, indeed, is bound to do so: it suits then the character of the Most Bountiful to bestow even gratuitously such a favour. And yet, as to the cup, I will not take the poisoned one, into which some certain death is injected, but one which has been infected with the breath of a lascivious woman,90    “Frictricis” is Oehler’s reading. or of Cybele’s priest, or of a gladiator, or of a hangman: then I want to know whether you would pass a milder condemnation on it than on the kisses of such persons? One indeed which is soiled with our own filth, or one which is not mingled to our own mind we are apt to dash to pieces, and then to increase our anger with our servant. As for the sword, which is drunk with the blood of the brigand’s victims, who would not banish it entirely from his house, much more from his bed-room, or from his pillow, from the presumption that he would be sure to dream of nothing but the apparitions of the souls which were pursuing and disquieting him for lying down with the blade which shed their own blood? Take, however, the cup which has no reproach on it, and which deserves the credit of a faithful ministration, it will be adorned by its drinking-master with chaplets, or be honoured with a handful of flowers. The sword also which has received honourable stains in war, and has been thus engaged in a better manslaughter, will secure its own praise by consecration. It is quite possible, then, to pass decisive sentences even on vessels and on instruments, that so they too may participate in the merits of their proprietors and employers. Thus much do I say from a desire to meet even this argument, although there is a failure in the example, owing to the diversity in the nature of the objects. For every vessel or every instrument becomes useful from without, consisting as it does of material perfectly extraneous to the substance of the human owner or employer; whereas the flesh, being conceived, formed, and generated along with the soul from its earliest existence in the womb, is mixed up with it likewise in all its operations.  For although it is called “a vessel” by the apostle, such as he enjoins to be treated “with honour,”91    1 Thess. iv. 4. it is yet designated by the same apostle as “the outward man,”92    2 Cor. iv. 16.—that clay, of course, which at the first was inscribed with the title of a man, not of a cup or a sword, or any paltry vessel.  Now it is called a “vessel” in consideration of its capacity, whereby it receives and contains the soul; but “man,” from its community of nature, which renders it in all operations a servant and not an instrument. Accordingly, in the judgment it will be held to be a servant (even though it may have no independent discretion of its own), on the ground of its being an integral portion of that which possesses such discretion, and is not a mere chattel.  And although the apostle is well aware that the flesh does nothing of itself which is not also imputed to the soul, he yet deems the flesh to be “sinful;”93    Rom. viii. 3. lest it should be supposed to be free from all responsibility by the mere fact of its seeming to be impelled by the soul.  So, again, when he is ascribing certain praiseworthy actions to the flesh, he says, “Therefore glorify and exalt God in your body,”94    1 Cor. vi. 20.—being certain that such efforts are actuated by the soul; but still he ascribes them to the flesh, because it is to it that he also promises the recompense. Besides, neither rebuke, (on the one hand), would have been suitable to it, if free from blame; nor, (on the other hand), would exhortation, if it were incapable of glory. Indeed, both rebuke and exhortation would be alike idle towards the flesh, if it were an improper object for that recompence which is certainly received in the resurrection.

CAPUT XVI.

Sed cum imperium animae, obsequium carni distribuimus, prospiciendum est, ne et hoc alia argumentatione subvertant, ut velint carnem sic in officio animae collocare, non quasi ministram, ne ex hoc sociam cogantur agnoscere. Dicent enim ministros et 0814C socios habere arbitrium ministrandi atque sociandi, et potestatem suae voluntatis in utrumque, homines scilicet et ipsos; idcirco cum auctoribus merita communicare, quibus operam sponte accommodant ; carnem autem, nihil sapientem; nihil sentientem per semetipsam, non velle, non nolle de suo habentem, vice potius vasculi apparere animae, ut instrumentum, non ut ministerium. Itaque animae solius judicium praesidere, qualiter usa sit vasculo carnis; vasculum vero ipsum non esse sententiae obnoxium: quia nec calicem 0815A damnari, si quis eum veneno temperarit; nec gladium ad bestias pronuntiari, si quis eo latrocinium fuerit operatus. Jam ergo innocens caro, ex ea parte qua non reputabuntur illi operae malae: et nihil prohibet innocentiae nomine salvam eam fieri. Licet enim nec bonae operae reputentur illi, sicut nec malae ; divinae tamen benignitati magis competit innocentes liberare: beneficis enim debet; optimi est autem, etiam quod non debetur offerre. Et tamen calicem, non dico venenarium, in quem mors aliqua ructarit , sed fictricis , vel archigalli , vel gladiatoris, aut carnificis spiritu infectum, quaero an minus damnes, quam oscula ipsorum? Nostris quoque sordibus nubilum, vel non pro animo temperatum, elidere solemus, quo magis puero 0815B irascamur: gladium vero latrociniis ebrium quis non a domo tota, nedum a cubiculo, nedum a capitis sui officio relegabit , praesumens scilicet, nihil aliud se quam inludia animarum somniaturum, urgentium et inquietantium sanguinis sui concubinum? Atenim et calix bene sibi conscius, et de diligentia ministerii commendatus, de coronis quoque potatoris sui inornabitur , aut aspergine florum honorabitur: et gladius bene de bello cruentus, et melior homicida, laudem suam consecratione pensabit. Est ergo et in vascula et in instrumenta sententiam figere, ut dominorum et auctorum meritis et ipsa communicent; ut huic quoque argumentationi satisfecerim, licet ab exemplo vacet diversitas rerum. Omne enim vas vel instrumentum aliunde in usus venit, extranea omnino materia 0815C a substantia hominis; caro autem ab exordio 0816A uteri consata , conformata, congenita animae, etiam in omni operatione miscetur illi. Nam etsi vas vocatur apud Apostolum, quam jubet in honore tractari , eadem tamen ab eodem homo exterior appellatur: ille scilicet limus, qui prior titulo hominis incisus est, non calicis, aut gladii, aut vasculi ullius. Vas enim capacitatis nomine dicta est, qua animam capit et continet; homo vero, de communione naturae, quae eam non instrumentum in operationibus praestat, sed ministerium. Ita et ministerium tenebitur judicio, etsi de suo nihil sapiat; quia portio est ejus quae sapit, non supellex. Hoc et Apostolus sciens, nihil carnem agere per semetipsam, quod non animae deputetur, nihilominus peccatricem judicat carnem, ne eo 0816B quod ab anima videtur impelli, judicio liberata credatur. Sic et cum aliquas laudis operas carni indicit (I Cor. XV): Glorificate, inquit, ettollite Deum in corpore vestro, certus et hos conatus ab anima agi; idcirco tamen et carni eos mandat, quia et illi fructum repromittit . Alioquin nec exprobratio competisset in alienam culpae, nec adhortatio in extraneam gloriae: et exprobratio enim, et exhortatio vacarent erga carnem, si vacaret et merces, quae in resurrectione captatur.