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Chapter 11 examines Augustine’s biblical acceptance, articulation, and defense of the miserable resurrection of the damned to eternal death. While admitting the difficult, but candid words of God in Scripture about the eternality of hell, Augustine refuses to subvert the Christocentric standard of final judgment by merely human preferences and sentiments. Particularly in Book 21 of De ciuitate dei, Augustine argues not only for the possibility of the fleshly resurrection to eternal punishment, but also for its suitability. He recognizes that it is not only the denizens of the earthly city which protests against its own self-selected end, but also certain citizens of the pilgrim city of God whose hearts still bear marks of the earthly city’s love. For Augustine, the God of the resurrection will forever lavish his love, his justice, and perhaps even his mercy upon the resurrected damned, who have eternally and impenitently alienated themselves from him.
The epilogue recapitulates the course of this investigation into Augustine’s theology of the resurrection. It then considers how Augustine prepared both the members of the Catholic Church in Hippo for its life after his death and himself for his resurrection after his death. It looks forward in hope of encountering Augustine, living again and forever in the flesh, at the eschatological resurrection.
Chapter 2 focuses on Augustine’s early consideration of the resurrection as the restoration of humanity to the pristine stability of paradise. In starting to describe the resurrection, Augustine begins to articulate the spiritual death and resurrection of the soul and the physical death and resurrection of the body. In this process, he begins to modify his previous notions of the soul’s immortality and the body’s dispensability. Emphasizing more a return to the original creation and less an advance to an eschatological transformation, Augustine reinforces his description of this repristination by articulating not only humanity’s spiritual change at the beginning of time, but also a version of millennialism at the end of time. At the center of these considerations, Augustine begins to explore the fleshly resurrection of Christ, who functions as the sacrament and example of our salvation. Augustine’s later clarifications of his early concept of Edenic repristination evince its limitations.