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Augustine of Hippo · 37min
Augustine of Hippo's classic defense of Christianity, written after Rome's sack. This foundational work contrasts the earthly and heavenly cities, exploring history, faith, and divine providence amidst human suffering.
“We selected The City of God by Augustine of Hippo to explore its lasting influence on the evolution of religion & theology. It provides a perfect canvas for debating the complex motives of its characters.”
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Augustine of Hippo wrote The City of God in the early fifth century as a direct response to the sack of Rome in 410 AD. The event shattered the psychological foundations of the Roman world, leading pagan critics to blame Christianity for the empire's decline. Augustine begins by refuting these claims, arguing that Rome's traditional gods never provided physical protection or moral guidance. He highlights that even in the legendary fall of Troy, the pagan gods were impotent. Furthermore, he points out that the only safety many pagans found during the sack was within the walls of Christian churches, which the barbarian invaders—themselves Christians—respected.
The work expands into a comprehensive philosophy of history. Augustine introduces the concept of two cities: the City of God and the Earthly City. These are not physical locations but spiritual communities defined by their objects of love. The Earthly City is driven by 'amor sui' (love of self) and a 'libido dominandi' (lust for domination). In contrast, the City of God is defined by 'amor Dei' (love of God) and a spirit of humility. Throughout human history, these two cities are inextricably mingled, sharing the same resources and suffering the same calamities, but they are headed toward different eternal ends.
Augustine also rejects the Greco-Roman concept of cyclical time, where history repeats infinitely. He argues instead for a linear view of history that begins with a unique act of creation and moves toward a final judgment. By placing the rise and fall of empires within the framework of divine providence, he asserts that even the success of the Roman Empire was a temporal reward from God for the civic virtues of its early citizens. The work concludes by looking forward to the resurrection of the body and the ultimate peace of the heavenly city, offering a message of hope that transcends the collapse of any specific political state.
The City of God (De Civitate Dei) was written by Augustine of Hippo, a North African bishop and influential theologian, between 413 and 426 AD. Augustine composed this massive work during a period of profound transition, as the Western Roman Empire began to crumble under barbarian invasions. The immediate catalyst was the sack of Rome by Alaric’s Visigoths, an event that many contemporaries viewed as the end of civilization. In this historical context, Augustine sought to decouple the fate of the Christian faith from the fate of the Roman state. The book is considered a foundational text of Western thought, blending elements of theology, political theory, and history. It represents a shift from the classical focus on the state to a focus on the soul's relationship with the divine. By engaging with Roman historians and Greek philosophers, Augustine created a synthesis that defined Christian intellectual life for over a thousand years.
Augustine argues that physical calamities are not punishments but tools for refinement. He uses the analogy of a heavy barbell: it crushes the weak but strengthens the disciplined athlete. He specifically addresses victims of violence during the sack of Rome, asserting that if the mind and will remain uncorrupted, the soul’s purity cannot be stained by physical trauma. This argument shifted the Roman focus from external public honor to internal moral integrity.
Augustine rejects the pagan idea of cyclical time, where the universe is born and destroyed in an endless loop. He argues that history moves in a straight line from a unique act of creation to a final judgment. By insisting that Christ’s death was a singular event, he gives human history a definitive direction. This framework allows for a sense of purpose and progress toward an ultimate goal rather than a repetition of misery.
The book posits that all human associations are defined by what their members love. The Earthly City is formed by the love of self to the point of contempt for God, leading to a desire for worldly power. The City of God is formed by the love of God to the point of contempt for self. Throughout the current age, these two cities are inextricably mingled, sharing the same physical space until their final separation.
Moments from Jasper and Maya's discussion of The City of God:
“The Roman Empire wasn't just a political entity to the people living within it. It was the organizing principle of reality itself.”
— Maya
“You cannot plunder a man's character.”
— Jasper
“The violence of an enemy just cannot stain the internal purity of a victim.”
— Maya
“God did not create the universe in time, he created time along with the universe.”
— Maya
“If a human engineer can make iron float, the creator of the cosmos can surely make the body eternal.”
— Jasper
The book is a defense of Christianity against the claim that it caused the fall of Rome, eventually expanding into a massive philosophy of history. It argues that humanity is divided into two spiritual cities—the Earthly City and the Heavenly City—based on whether people love themselves or God.
The book was written by Augustine of Hippo, a North African bishop and theologian. He composed the twenty-two books of the work over thirteen years, beginning in 413 AD and finishing around 426 AD.
The narrlit episode discussing Augustine's The City of God is 37 minutes long. Hosts Jasper and Maya use this time to cover the book's historical context, its defense against paganism, and its theory of time and history.
Yes, it remains a vital text for understanding Western political thought and the transition from classical antiquity to the Middle Ages. Its explorations of justice, the nature of suffering, and the relationship between church and state continue to influence modern philosophy.