Outline of City of God, Book 11

Key ideas: God creates the world AND time. He does not create in time.

Propositions:

  1. God speaks by truth in the mind (11.2).
  2. Time was created with the world. This one idea is crucial in the history of doctrine. This is one of those “moments of no return” (but in a good sense). Time is finite, limited.

    Augustine is not dogmatic on the nature of the days in creation. He notes, “What kind of days they were, it’s extremely difficult, if not impossible to say” (11.6).
  3. Begetting is not the same as creating. Divine persons are begotten, not created: “For that which is begotten of the simple Good is simple itself” (11.10).
  4. Vice is contrary to nature and cannot but damage it. This will be important in the next book as Augustine explores the roots of evil.
  5. Image of the Trinity: “For we are, and we know that we are and delight in our being and the knowledge of it” (11.26). Vestigia trinitatis.

    Corollary on virtue: “Because in men who are justly loved, it is rather the love itself that is loved” (11.28).
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Outline of City of God, Books 1-10

Books 1-4 deconstruct the Roman civic theology narrative that the evils came upon Rome because the people abandoned the Roman gods for Christ. Augustine points out that by Roman standards, the Roman gods were depraved.  And in any case, these “gods” had a history of both failing to protect the commonwealth and in punishing its noblest citizens. 

The earthly city is motivated by a lust for domination (libido dominandi). This is rooted in man’s fallen nature (Markus xvi).

Book 5: refutes astrology.  Jacob and Esau were born under the same sign, yet radically different.

Foreknowledge and free will: the Christian chooses both foreknowledge and liberty (V.9).  There is a fixed order of causes in God, yet our wills themselves are in that chain of causes, and thus in a secondary sense human acts of will cause human actions. True, God causes our wills, but our wills, as causes within that chain, cause other effects.

Roman civil ceremonies and rituals are “civic theologies” (6.7-8).

Roman natural theology: that which is neither civic nor poetic theology (6.10). Augustine has already refuted the civic theology, as earlier Rome’s gods were neither moral nor able to save from attackers.  Augustine is now addressing the nature of the gods themselves.

He quotes Varro to the effect that God is to the world what the soul is to the body.  Yet Varro also states that both Jupiter and Janus are the main god, so why two worlds?

Book VII

One man contains a multiplicity, but that doesn’t mean there are plural men in him.

Book VIII

Knowing: “now when a material object is thus seen in the mind’s eye, it is no longer a material object but the likeness of such an object; and then faculty which perceives this likeness in the mind is neither a material body, nor the likeness of a physical object….this faculty is the human intellect, the rational constituent in the soul of man” (VIII.5).

If our mind is not a physical object, then how can God be a physical object?

Sections 18-24; gods of the nations are demons.

Hermes Trismegistus knew this, and probably knew the demons. 

He knew that Egyptian gods were false, yet he lamented their overthrow.

Book 9

1. Summary of the argument so far.

“Only truth and virtue can offer a centre of resistance against turbulent and degraded passions” (which Augustine previously identified with demons).

Nature of the soul (9.10).  

In this chapter Augustine wants to refute the notion that demons are intermediaries between God/gods and man.  His argument is something like this (9,13)

  1. The demons must have attributes common to both man and the gods, if the Platonists’ (i.e., Middle Platonism) argument holds.
  2. The demons only have one attribute in common with the gods (eternity) and three with men, so how can they be intermediaries?
  3. This is even worse for the so-called “good” demons.  If the demons were both good and eternal, then they couldn’t be intermediaries, since eternal felicity would bring them closer to the gods.

Book 10

This is the final book in the first half of the City of God. It includes Augustine’s sustained attack on the pagan magus Porphyry.

In one sense the Platonists were correct: the soul is the part of man that participates in the highest good. When rightly ordered, the soul uses the body with respect to God, and in doing so the soul itself becomes a sacrifice.

Note: later Christian thinkers would not accept this idea of the body as merely an instrument of the soul.

The Chaldeans, pace Porphyry, could not have been dealing with good gods. And even if they were, they could not reach them.  They needed theurgy–liturgical, magical rites. This was supposed to purify the soul, otherwise they were open to dark gods. This raises a problem, though. Why were not their good gods strong enough to deliver the people from fear (10.10)?

God used Israel to educate the human race, so to move from visible to invisible (10.14).

Christians exorcise demons. We do not propitiate them (10.22).

The felicity of Christian Emperors

City of God, Book V.

But we say that they are happy if they rule justly; if they are not lifted up amid the praises of those who pay them sublime honors, and the obsequiousness of those who salute them with an excessive humility, but remember that they are men; if they make their power the handmaid of His majesty by using it for the greatest possible extension of His worship; if they fear, love, worship God; if more than their own they love that kingdom in which they are not afraid to have partners; if they are slow to punish, ready to pardon; if they apply that punishment as necessary to government and defence of the republic, and not in order

to gratify their own enmity; if they grant pardon, not that iniquity may go unpunished, but with the hope that the transgressor may amend his ways; if they compensate with the lenity of mercy and the liberality of benevolence for whatever severity they may be compelled to decree; if their luxury is as much restrained as it might have been unrestrained; if they prefer to govern depraved desires rather than any nation whatever; and if they do all these things, not through ardent desire of empty glory, but through love of eternal felicity, not neglecting to offer to the true God, who is their God, for their sins, the sacrifices ofhumility, contrition, and prayer. Such Christian emperors, we say, are happy in the present time by hope, and are destined to be so in the enjoyment of the reality itself, when that which we wait for shall have arrived.