St Augustine City Of God Essay

St Augustine City Of God Essay

















































Saint Augustine (A.D. 354–430)


In a.d. 410. a pivotal moment in Western history, the Vandals, under the command of their king, Alaric, captured the city of Rome. Rome was known as the Eternal City because the Romans thought that it would literally never fall, and the year 410 shook this belief to its foundations and ultimately led to the collapse of the Roman Empire. The world itself seemed to have been destroyed, and everyone sought answers about what to do and what to believe in. Those who adhered to the waning pagan faith were quick to blame the Christians, claiming that the gods had abandoned Rome because many Romans had forsaken them and taken the new faith. These Romans claimed that Christians were not patriotic enough because they asked people to serve God rather than the state, and they advocated forgiveness toward enemies. More important, they said the Christian God had failed to protect Rome, as he should have done, since Constantine had declared him to be the one true God. The angry wrangling between the two communities prompted Augustine to begin writing The City of God in 413 .

The first ten books of The City of God. which make up the first part of the work, refute the pagans’ charges that Christians brought about the fall of Rome. The first five books deal with the pagan belief that people must worship the old gods to achieve material advantages in this world, including the continuation of the Roman Empire and the supremacy of the city of Rome. In book I, Augustine attacks the pagans, who claimed that Rome fell because the Christian religion had weakened it, and he stresses that misfortune happens to everyone. In book II, he demonstrates that the fall of Rome is not a unique event in human history. The Romans suffered calamities before, even when the old gods were being actively worshipped, and those gods did nothing to prevent those calamities from happening. He suggests Romans became weak because of these gods, since they gave themselves up to moral and spiritual corruption. In book III, Augustine continues discussing catastrophes that occurred in pagan times to further prove that Christianity did not cause Rome to fall. To drive home his point, he asks again why the old gods did not defend Rome in the past.

In book IV, Augustine suggests an alternative view. Rome endured for many centuries because it was the will of the true God, and its survival had nothing to do with pagan gods such as Jove, who behaved only in the lowest manner. In book V Augustine addresses the pagan notion of fate, which many people saw as a viable force that had held the Roman Empire together. Rather, says Augustine, the Romans of ancient times were virtuous, and God rewarded that virtue, even though they did not worship him. When he reaches book VI, Augustine shifts focus and devotes the next five books to refuting those who said people must worship the old gods to gain eternal life. Augustine uses pagan authors to destroy this notion by saying that the gods were never held in high regard and so all the old ways, old myths, and old laws are useless in ensuring eternal happiness. This piecemeal destruction of pagan theology continues through book X.

Book XI begins the second part of The City of God. where Augustine describes the doctrine of the two cities, one earthly and one heavenly. In the next three books he details how these two cities came about, based on his reading of the Bible. The next four books explain the prehistory of the city of heaven, from Genesis to the age of Solomon, whose story is allegorized as Christ and the church. In book XVIII, Augustine undertakes a similar process of portraying the prehistory of the city of the world, from Abraham to the Old Testament prophets. Augustine focuses on how the two cities will end in book XIX, and in the process he outlines the nature of the supreme good. He emphasizes the idea that the peace and happiness found in the heavenly city can also be experienced here on earth. Book XX deals with the Last Judgment and the evidence found for it in the Bible. Augustine continues with this theme in book XXI and describes the eternal punishment of the damned, arguing that it is not a myth. The final book, book XXII, tells of the end of the city of God, after which the saved will be given eternal happiness and will become immortal.


Augustine created a theology of the self in The Confessions. and in The City of God he initiates a theology of history. He uncovers a wide-ranging explanation of history that begins with creation itself, moves through the turmoil and upheaval of man-made states (the City of the World), and continues to the realization of the kingdom of God (the City of God). In effect, The City of God is a completion of the project he began in The Confessions. where he traced the progress of the self toward completion in God. Likewise, human society finds completion in the realm of God. Along with a theology of history, Augustine seeks to put together a Christian philosophy of society. In other words, he gives the various areas of philosophical inquiry, such as ethics and politics, a unity in the universality of divine revelation. History completes itself in divine law. The philosophers of the past, such as Plato, had all said that a person does not owe full and absolute loyalty to any earthly society, and Augustine rigorously critiques this concept in the light of Christian doctrine. He states that the Scriptures alone can instruct human beings about the highest good and the highest evil and that without this guidance, human endeavor has no purpose.

Augustine presents the four essential elements of his philosophy in The City of God. the church, the state, the City of Heaven, and the City of the World. The church is divinely established and leads humankind to eternal goodness, which is God. The state adheres to the virtues of politics and of the mind, formulating a political community. Both of these societies are visible and seek to do good. Mirroring these are two invisible societies: the City of Heaven, for those predestined for salvation, and the City of the World, for those given eternal damnation. This grand design allows Augustine to elaborate his theory of justice, which he says issues from the proper and just sharing of those things necessary for life, just as God freely distributes air, water, and light. Humankind must therefore pursue the City of Heaven to maintain a proper sense of order, which in turn leads to true peace.

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The philosophies of Saint Augustine were remarkable and perhaps revolutionary for his lifetime. Augustine believed in a unity of government and church, a unity in which God is the sole ruler. Augustus fundamental beliefs were based on the idea that man was created in likeness of God, in order to carry out God’s work on earth. (Dietrich, St. Augustine) The philosophies of Augustus can best be seen in his work, The City of God, in which he describes the principals he feels life is based on.
With the collapse of Rome to the Visigoths, the Christians views were held responsible for the damage. Augustine defended these views with The City of God (Early Christianity, 185.) This city, he wrote, is ” ¦surpassingly glorious, whether we view it as it still lives by faith in this fleeting course of time, and sojourns as a stranger in the midst of the ungodly, or as it shall dwell in the fixed stability of its eternal seat.  There is another city of which he also writes: the earthly one. Of it, he says, “though it be mistress of nations, it itself is ruled by its lust of rule.  Throughout the City of God, he traces the journeys of these two cities, from the time they were founded, to how they relate with one another, the conduct of their life, and finally, their ultimate end (Hurd, City of God analysis.)
God created Adam and Eve in perfect nature, but the selfishness of the individual caused them to sin. Hence they began to live not for God’s will but for themselves. ” ¦No member of this race would ever have died if not for the first two ¦merited this death by disobedience.  (Early Christianity, 185) It was the original sin that caused the earthly city to be the destination of mankind. Without the will of God mortals will never achieve true happiness. “The happiness of man can come not from himself but only from God, and that to live according to o

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The City of God Summary


(Literary Essentials: Christian Fiction and Nonfiction)

In 410 c.e. Alaric and the Goths sacked Rome, shocking the Mediterranean world and raising charges by pagans, then chafing under the rule of Christian emperors, that Christianity was responsible for weakening the once powerful Roman Empire. Saint Augustine’s The City of God was a sophisticated answer to these charges, pointing out, contrary to the teaching of ancient philosophers, that no earthly political system could be relied upon for the satisfaction of the most important human needs, which are ultimately spiritual rather than material ones. The first ten of the twenty-two books expose the false teachings of the pagans as found in the writings of their poets, politicians, and philosophers, while recognizing the truth that can be observed in them. The second part of The City of God presents a Christian understanding of the origins, progress, and ultimate ends of the two cities: the earthly city of man, represented by Babylon, rooted in vice and sin, governed by selfish love, and destined to conflict, destruction, and eternal death; and the heavenly city, represented by Jerusalem, rooted in grace and virtue, governed by love of God, and destined for peace, salvation, and eternal life.

Augustine asserts that Rome’s problems were of its own making, not a result of Christian teaching. Rome’s own gods did not come to the city’s protection, and Roman pagans sought and found protection from the Goths only by fleeing to Christian churches, which the pagan hordes dared not enter or burn. The mythic gods of Romans actually degraded the civic and moral virtues that once characterized the Roman republic. No less a figure than Plato had banished the poets and their mythic gods from his ideal republic for these reasons. Pagan gods, then, failed to protect human souls, to prevent human evils, or to guarantee human happiness even in the possession of the goods of this life. Some pagans understood, more properly, that the gods should be worshiped for the sake of happiness in life after death. By God’s providence, civic virtues of prudence, justice, temperance, and courage marked the early Romans, but even these early Romans were oriented toward fabulous and nonexistent gods—to the embarrassment of Roman philosophers such as Seneca, who observed pagan rituals but did not believe in the gods. Enlightened by degrees of wisdom, even the philosophers failed to see that human wisdom and virtue are gifts from God rather than strictly human efforts. Thus, while the natural.

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The City of God Summary

(Masterpieces of World Literature, Critical Edition)

Augustine’s The City of God. its title deriving from Psalms, as in 46:4 and 87:3, depicts a Christian world order guided by God’s providence, as presented in the Bible. The Visigoth sacking of Rome on August 24, 410, one of the increasing number of attacks upon the Roman Empire, prompted many citizens, Christian and pagan, to account for these events. Augustine, now bishop of Hippo, was asked to explain. While the Roman Empire worshiped pagan gods, the empire grew to dominate the world; now, almost one hundred years after Emperor Constantine made Christianity the official religion in 312, the empire is failing.

In books 1 through 9, Augustine examines Roman polytheism. He indicates, for example, that Rome had suffered defeats long before the Christian era and had endured catastrophe. Pagan deities provided no protection then, even though Rome was believed to be partners with these gods. At one time, Romans demonstrated great human virtues, and God’s providence allowed Rome to prosper, but its reward extended to the earthly realm and is subject to change. Moreover, Rome’s transition from a republic to an empire resulted in declining moral standards and few checks upon its government. Emperors, assuming sacred status, undertook any manner of activity; even a Christian emperor could not dedicate the empire to Christ. That Rome attained an empire beyond its control resulted more from continual warfare and the quest for glory and renown than it did from the effort to improve the lives of its citizens. In addition, pagan deities, having their own areas of responsibility, could bring no stability or lasting happiness; they could only provide gratifications of the moment, empty gestures toward the unknown. Some of these pagan deities included local gods from the nations Rome had conquered, and the resulting mix of deities defied each others’ morality and rationality.

Augustine explains that pagan deities, evil spirits, fallen angels, or mere glorified humans represented an attempt to imitate God. The once-official paganism of imperial Rome signified dangers. Roman emperors, along with their subjects, wanted flattery and comfort, not facts. As a whole, Romans did not understand that the coming of Christ marked the purpose toward which all creation draws. The Roman Empire could be a means of God calling all people—-Romans, as well as Hebrews, Greeks, and barbarians—to Christ, whose kingdom, not of this world, demanded prior.

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The City of God Summary

(Critical Survey of Literature for Students)

Saint Augustine is one of the most important theologians of the Christian church. He was born a Roman citizen in North Africa. Although he was trained as a classical scholar and was a teacher of rhetoric in Rome and Milan, he became a priest under the influence of Saint Ambrose in Milan and then served as bishop of Hippo in North Africa. His extensive writings include commentaries on books of the Bible, sermons, letters, and his famous autobiographical Confessiones (397-401; Confessions. 1620), which recounts his spiritual journey from his youth to his full acceptance of Christian beliefs during his years in Milan. Among these works, The City of God stands out as the most complete exposition of Saint Augustine’s Christian theology.

Saint Augustine wrote The City of God during the later years of his life. The catalyst for writing The City of God was a key event in the history of the Roman Empire: the sack of Rome in 410 by the Visigoths, a barbarian Germanic tribe. This event shook the dwindling confidence of the civilized Roman Empire. The remaining pagan Romans blamed the Christian religion for this catastrophe, and Christians became insecure about their faith. In The City of God. Saint Augustine addresses these charges and fears.

The City of God is more than a defense of Christianity in response to a particular historical circumstance. Saint Augustine planned to write a work that set forth his worldview in its entirety, and The City of God fulfilled that goal. It is a lengthy work whose composition took about fifteen years. It contains twenty-two books, which can be divided into two thematic parts. The first ten books, books 1 through 10, are apologetic. Their primary purpose is to counter the accusations of pagans about Christianity, especially in view of the recent attack on Rome. In the second part, books 11 through 22, Augustine presents his view of Christian history and the history of salvation as epitomized in his account of the two cities, the heavenly and the earthly. Both parts contain sections that expressly refute pagan beliefs, and both parts develop Saint Augustine’s ideas about the two cities.

Book 1 serves as a preamble because it confronts the immediate issues that the sack of Rome raised and it introduces the concept of the two cities. Augustine believed that disasters indiscriminately befall the good and the bad; the important thing is the attitude that any individual assumes toward those circumstances. The true goal is the heavenly City of God, and its citizens, the righteous, are merely pilgrims as they sojourn through life in the earthly city.

Books 2 and 3 demonstrate that the pagan gods never protected the Romans. By surveying the numerous wars, internal conflicts, and natural disasters that Rome endured, Augustine reinforces the message that the Romans’ pagan religion never prevented these calamities. Augustine then discusses the character of the Roman Empire and its rulers in books 4 and 5. He points out that God ordains the rise and fall of kingdoms and their rule by just or unjust rulers. Under God’s omniscience, Roman power arose because of the virtues of Roman citizens and their leaders under Roman law, reaching its zenith under Christian emperors such as Constantine and Theodosius in the fourth century. In book 5, Augustine’s description of the character of the just Christian ruler became a model of conduct, perhaps not always upheld perfectly, for Christian kings.

Books 6 and 7 turn from the politically oriented remarks about the Roman Empire to aspects of Roman religion. These passages provide an extensive catalog of the Roman gods. Augustine exposes the contradictions in the polytheistic Roman religion and demonstrates their lack of spiritual fulfillment, which, he argues, only the true Christian God can offer through the promise of eternal life. The first part concludes in books 8 through 10 by examining the claims of classical philosophy, particularly Platonism and its heir Neoplatonism. While Augustine.

(The entire section is 1666 words.)