City of God

1. Earthly Calamities Stem from Vice, Not Abandoned Gods

All the spoiling, then, which Rome was exposed to in the recent calamity—all the slaughter, plundering, burning, and misery—was the result of the custom of war.

Misattributing blame. Augustine argues against blaming Christianity for Rome's misfortunes, asserting that such calamities are the natural consequences of war and human vice, not divine abandonment. He points out that Rome suffered numerous disasters before Christianity became prominent, highlighting the absurdity of blaming a religion for events that predate its influence.

Moral decay. The true downfall of Rome, according to Augustine, was its moral corruption, a condition that existed long before Christianity's rise. He cites Roman authors like Sallust and Cicero to demonstrate the republic's decline into luxury, avarice, and internal strife, arguing that these vices, not the abandonment of pagan gods, led to its ruin.

Divine purpose. Augustine suggests that even calamities serve a divine purpose, either to reform the depraved manners of men or to test and strengthen the faith of the righteous. He emphasizes that God's compassion extends to both the godly and the ungodly, inviting the wicked to repentance while educating the good to patience.

2. True Justice and Peace Reside in the City of God

The real value of this book, then, is not to be found in the help it may offer in solving immediate problems of policy in the world. What it offers us is something far more important.

Earthly peace is limited. Augustine contrasts the fleeting and imperfect peace sought by the earthly city with the eternal and perfect peace found in the City of God. He argues that temporal peace is often achieved through unjust means, such as war and oppression, and is ultimately unsatisfying.

Justice as the foundation. True justice, according to Augustine, is essential for a lasting and meaningful peace. He critiques the Roman republic, suggesting that it never truly achieved justice because it was built on conquest and the exploitation of other nations.

Heavenly city's peace. The City of God, on the other hand, is founded on the love of God and the pursuit of righteousness. Its citizens are united by a common faith and a shared desire for eternal life, creating a harmonious and peaceful community that transcends earthly limitations.

3. Earthly Glory is Fleeting; Heavenly Citizenship is Eternal

They lost all they had. Their faith? Their godliness? The possessions of the hidden man of the heart, which in the sight of God are of great price? Did they lose these?

True wealth is spiritual. Augustine challenges the notion that material possessions are essential for happiness, arguing that true wealth lies in faith, godliness, and the inner life. He points to the example of the apostle Paul, who was poor in worldly goods but rich in spiritual treasures.

Earthly losses are temporary. Those who lost their worldly possessions in the sack of Rome, Augustine suggests, should not despair, as their faith and godliness remain intact. He encourages them to focus on laying up treasures in heaven, which cannot be lost or stolen.

Heavenly citizenship. The ultimate goal for Christians, according to Augustine, is to attain citizenship in the heavenly city, where true and lasting glory awaits. He urges them to view earthly life as a pilgrimage, using its blessings wisely and enduring its trials with patience.

4. The Two Cities are Defined by Two Opposing Loves

These two cities were made by two loves: the earthly city by the love of self unto the contempt of God, and the heavenly city by the love of God unto the contempt of self.

Self-love vs. divine love. Augustine defines the fundamental difference between the earthly and heavenly cities as stemming from two opposing loves: the love of self and the love of God. The earthly city is characterized by a selfish desire for power, pleasure, and earthly glory, while the heavenly city is motivated by a selfless devotion to God and a desire for eternal life.

Disinterested love. The love that unites the citizens of the heavenly city is disinterested love, or charity, which seeks the good of others and sees all things in their proper order. In contrast, the love that drives the earthly city is selfish love, or cupidity, which is ultimately self-destructive and leads to conflict and unhappiness.

Two distinct societies. These two loves, according to Augustine, create two distinct societies with irreconcilable goals and values. The earthly city glories in its own power, while the heavenly city glories in the power of God.

5. God's Providence Extends to All Kingdoms, Good and Bad

To the divine providence it has seemed good to prepare in the world to come for the righteous good things, which the unrighteous shall not enjoy; and for the wicked evil things, by which the good shall not be tormented.

God's sovereignty. Augustine asserts that all earthly kingdoms, whether righteous or wicked, are ultimately under the control of God's providence. He argues that God raises up and casts down rulers according to His own inscrutable purposes, which are always just and ultimately serve His greater plan.

Temporal blessings are indiscriminate. The good things of this life, such as peace, prosperity, and health, are often bestowed on both the righteous and the wicked, according to Augustine. This is because God's primary concern is not with temporal rewards, but with the eternal destiny of souls.

Eternal rewards are selective. In the world to come, however, God will reserve good things for the righteous and evil things for the wicked, ensuring that justice is ultimately served. This distinction highlights the importance of seeking eternal life over earthly pleasures.

6. The Saints' Sufferings Serve a Divine Purpose

What, then, have the Christians suffered in that calamitous period, which would not profit every one who duly and faithfully considered the following circumstances?

Suffering as a test. Augustine suggests that the sufferings endured by Christians, even in times of great calamity, serve as a test of their faith and fortitude. He argues that these trials reveal the depth of their devotion to God and their willingness to endure hardship for His sake.

Suffering as correction. Temporal ills can also serve as a form of correction, prompting Christians to examine their own sins and shortcomings. Augustine suggests that even the most devout believers may have areas in their lives that need refinement, and suffering can help them identify and address these weaknesses.

Love of God is unmercenary. The ultimate purpose of suffering, according to Augustine, is to demonstrate the unmercenary love of the saints for God. He argues that true Christians cleave to God not for the sake of earthly rewards, but for the sake of His own inherent goodness and beauty.

7. The Last Judgment Will Reveal God's Justice and Mercy

If every sin were now visited with manifest punishment, nothing would seem to be reserved for the final judgment; on the other hand, if no sin received now a plainly divine punishment, it would be concluded that there is no divine providence at all.

Balancing act. Augustine explains that God's judgments in this life are often hidden or inscrutable, but that the last judgment will reveal the full extent of His justice and mercy. He argues that if every sin were immediately punished, there would be no need for a final judgment; but if no sin were ever punished, it would be easy to deny God's providence altogether.

Final separation. The last judgment, according to Augustine, will involve a clear and decisive separation of the righteous from the wicked. The righteous will be rewarded with eternal life, while the wicked will be condemned to eternal punishment.

Proportionate punishment. Augustine suggests that even the eternal fire of hell will be proportionate to the deserts of the wicked, with some suffering more intensely than others. This reflects his belief in the perfect justice of God, who will render to every man according to his deeds.

8. The Christian Life is a Pilgrimage Towards Eternal Peace

The whole family of God, most high and most true, has therefore a consolation of its own—a consolation which cannot deceive, and which has in it a surer hope than the tottering and falling affairs of earth can afford.

Earthly life is transient. Augustine emphasizes the fleeting and uncertain nature of earthly life, urging Christians to set their sights on the eternal realities of the heavenly city. He argues that the true value of this life lies in its ability to prepare us for the next.

Pilgrim's progress. The Christian life, according to Augustine, is a pilgrimage towards eternal peace. During this journey, believers are called to endure hardship, resist temptation, and remain faithful to God, knowing that their ultimate reward awaits them in heaven.

Heavenly peace is ultimate goal. The ultimate goal of the Christian life, according to Augustine, is to attain the perfect and unending peace of the heavenly city. This peace is characterized by the absence of all evil, the presence of all good, and the perfect union of the soul with God.

9. True Virtue is Rooted in Love of God, Not Human Praise

They are punished together, not because they have spent an equally corrupt life, but because the good as well as the wicked, though not equally with them, love this present life; while they ought to hold it cheap, that the wicked, being admonished and reformed by their example, might lay hold of life eternal.

Selfishness vs. selflessness. Augustine contrasts the selfish motivations of the earthly city with the selfless devotion of the heavenly city. He argues that true virtue is not driven by a desire for human praise or personal gain, but by a genuine love for God and a desire to serve Him.

Love of God is supreme. Those who are united in the City of God are united by the love of God and of one another in God. Those who belong to the other city are indeed not united in any real sense: but it can be said that they have one thing in common besides their opposition to God: each one of them is intent on the love of himself above all else.

The earthly city glories in its own power, the heavenly in the power of God. The difference between the two cities is the difference between two loves. Those who are united in the City of God are united by the love of God and of one another in God. Those who belong to the other city are indeed not united in any real sense: but it can be said that they have one thing in common besides their opposition to God: each one of them is intent on the love of himself above all else.

10. The Incarnation of Christ is the Universal Path to Deliverance

It was in the “new Adam,” Christ, that man was to be raised again to the friendship and vision of God—not indeed the contemplation Adam had enjoyed in Eden, still less the clear vision of beatitude: but heaven was to begin on earth in faith and charity.

Christ as the new Adam. Augustine presents Christ as the "new Adam," who came to repair the damage caused by the sin of the first Adam. Through His incarnation, death, and resurrection, Christ offers humanity a path to redemption and reconciliation with God.

Heaven begins on earth. While the full vision of beatitude is reserved for heaven, Augustine argues that heaven begins on earth in faith and charity. By embracing the teachings of Christ and living a life of love and service, believers can experience a foretaste of the eternal joy that awaits them.

The whole of history since the ascension of Jesus into heaven is concerned with one work only: the building and perfecting of this “City of God.” Even the wars, persecutions, and all the other evils which have made the history of empires terrible to read and more terrible to live through, have had only this one purpose: they have been the flails with which God has separated the wheat from the chaff, the elect from the damned. They have been the tools that have fashioned the living stones which God would set in the walls of His city of vision.

Last updated: March 22, 2025