Augustine On Existing Between God and Nothing
In October I shared a 13-part series I entitled a "Theology of Everything." The series was an attempt to pull together creation theology, soteriology, theodicy, and eschatology.
One of the big ideas from that series was affirming creation ex Deo ("from God") and ex nihilo ("from nothing"). The ground of all existence, as a positive expression of being, comes continuously from God. But as created, finite, and contingent being, we are called into existence from nothing. Thus, as I argued in my series, created existence is poised between God and nothing, and we move toward either one or the other.
I've been reading Augustine's The City of God, and in Book 14 I came across Augustine making this exact same argument in practically the exact same terms. Here's Augustine:
...But only a nature created out of nothing could have been perverted by a fault. That it is a nature, therefore, is due to the fact that it was created by God, but that it fell away from what it was is due to the fact that it was created out of nothing.
But man did not fall away so completely as to lose all being and cease to exist; rather, in turning to himself, he became less than what he was when he still clung to the one who supremely exists. Thus, to abandon God and to exist in oneself--that is, to be pleased with oneself--does not mean that one immediately loses all being but rather that one veers toward nothingness... (Book 14, Section 13)
That created nature is a nature, that it exists as something, "is due to the fact that it was created by God." Our positive existence comes ex Deo. But that created nature can fall and move away from God is "due to the fact that it was created out of nothing." When we move away from God we "veer toward nothingness."
Existing as we do between God and nothing, another thing I described in the "Theology of Everything" series is how the fall resulted in an "ontological drop" into contingency. Created being begins a drift toward non-being. Upon being separated from God, created being doesn't cease to exist but begins to suffer the effects of its contingency and finitude. Death, disease, decay, and damage come to shadow created being. As Augustine says here, when we abandon God we do not "immediately lose all being." Rather, we "veer toward nothingness."
That we continue to exist in being can only be due to being continually addressed by God. God does not permit our being to slide into non-existence. In pondering how Augustine describes this, here's a speculative take upon what all this might mean and look like.
According to Augustine, man falls and moves away from God when he "turns to himself." We "abandon God" to "exist in oneself." But what is this "self" we are turning to? Again, we exist ex Deo. That we have a self to turn to, a "nature," is due to the fact that we were "created by God." So in a sense, when we turn toward ourselves we aren't, strictly speaking, moving toward nothing. We are turning toward a positive, albeit contingent, existence--ourselves--which isn't a direct choosing of the void. Something in ourselves is a positive good and points back toward God. In choosing ourselves, therefore, we don't drop off an ontological cliff but create a kind of self-referential ontological knot, created being grasping at itself, which isn't choosing non-being but, being idolatrous, keeps us separated from God.
Something like this idea seems to be what Augustine is hinting at. We did not "fall away so completely as to lose all being and cease to exist." Rather we became "less than what we were." To "exist in oneself" and to "please oneself" does not mean we "immediately lose all being" but that we begin to "veer toward nothingness." It seems to me, putting these pieces together, that "choosing ourselves" isn't a total catastrophe. And my guess is that it's not a total catastrophe because there is, due to our existence being rooted in God, some positive good our ourselves. And that tether to goodness slows our slide into non-being. Something of God shines through created being, and that trickle of light slows our drift into non-being. But since we mistake created being for God our movement into nothingness continues.
Let me try to say all this more simply. In moving away from God we had two choices. Ourselves or nothing. Created being or the void. We chose ourselves. This was a choice between two evils, as both choices move us away from God. But in choosing ourselves, because our being comes from God, this choice was the lesser of two evils. Instead of jumping off an ontological cliff we chose a slow death.
Since we do not immediately cease to exist, due to God's grace, mercy, love, and continuing life-giving presence, there is still a hope of reconciliation! Praise God!
Title: In the Shadow of Creation
Yvon Roustan ©
In the cradle of ether, we rise and we fall,
Between light and the void, we answer the call.
Ex Deo, we shimmer, from nothing to be,
With whispers of purpose, adrift on the sea.
Yet shadows encroach, with a beckon so sly,
To cling to our selves and let holiness die.
In the mirror of choices, reflections lay bare,
A dance with existence, caught unaware.
All beings are fragile, yet yearn for the flame,
To bask in the brilliance, to seek and to claim.
But oh, how we teeter, this path is a choice,
To embrace the Creator, or silence His voice.
When darkness descends, and the stars seem to fade,
The weight of the world makes our spirits afraid.
Yet even in shadows, a glimmer remains,
For light pierces through when we break from our chains.
So stand on the edge, in the twilight of thought,
Remember the gift that our being has brought.
From the heart of existence, let radiance flow,
Boundless and tender, like rivers we grow.
With hands stretched towards heavens, we gather our will,
To weave through the cosmos, our souls to fulfill.
Let not our ambitions lead us into despair,
For life’s final essence is grounded in care.
Thus gather, dear kindred, in this moment we breathe,
Between God and the nothing, let love be our creed.
For in every heartbeat, a promise rings clear,
That creation and purpose forever draw near.
*************^****************************
Explanation:
**Stanza 1:**
The poem opens with a depiction of existence as a delicate balance, symbolized by the terms "cradle of ether". This imagery evokes the idea that life begins in the vast universe where both light (representing God) and void (representing nothingness) coexist. The phrase "Ex Deo, we shimmer, from nothing to be" highlights the theological concept that our existence comes from God, yet we emerge from nothingness. This duality forms the crux of our existence as we navigate through life with a sense of purpose.
**Stanza 2:**
In the second stanza, the poet introduces the theme of self-absorption as a danger. The "shadows encroach" implies a lurking threat of losing connection with the divine. "To cling to our selves and let holiness die" illustrates the struggle with egoism, where individuals can become disconnected from their spiritual essence. The "mirror of choices" suggests introspection, as it reflects the consequences of taking either path—towards God or away from Him.
**Stanza 3:**
Here, the poem addresses the fragility of human beings, who aspire towards a higher connection with the divine ("the flame"). The imagery reinforces that existence carries weight and responsibility—it's a choice laden with implications. The tension between the desire for divine communion and the allure of self-reliance brings forth the dilemma of existence, emphasizing the need to choose between divine grace and self-satisfaction.
**Stanza 4:**
The notion of darkness prevailing introduces existential anxiety when faced with difficulties. "The weight of the world makes our spirits afraid" signifies the heavy burdens that can lead to despair. However, hope is woven into the fabric of this trial, as the poet asserts that even during the darkest moments, "light pierces through when we break from our chains." This phrase captures the redemptive nature of turning back to God, reaffirming that liberation lies in faith.
**Stanza 5:**
Call to action permeates this stanza, underscoring the importance of maintaining a connection with the divine. The "twilight of thought" signifies a reflective state where one must embrace their existence's complexities. This stanza encourages readers to draw from the source of creation ("heart of existence") and to allow the "radiance" of divine love to guide their journey through life, promoting growth and transformation.
**Stanza 6:**
The sixth stanza emphasizes unity and collective strength found in community. "With hands stretched towards heavens" symbolizes a collective aspiration to reach for something greater. The contrast between ambition and despair captures a crucial choice—whether one's pursuits lead to genuine fulfillment. The poet urges recognition of the essence of life, encapsulating it as being rooted in love and communal care.
**Stanza 7:**
The final stanza serves as a resolution, a reminder to cherish the breath of life as an opportunity for connection with the divine. It reinforces the idea that between God and nothingness lies a meaningful existence, where love serves as the cornerstone of one's journey. The closing statement echoes the central message of the poem—creation, purpose, and the promise that together, these elements bring us closer to understanding our place within the universe.