The Two Cities
The central theme of the book, contrasting the earthly city (founded on self-love and human glory) with the City of God (founded on love of God and eternal salvation), which are intermingled in history until the final judgment separates them.
Where it surfaces
Editor's Preface
The central theme of the work: the city of God (community of God's people) versus the city of the world (earthly kingdoms).
On the City of God Against the Pagans
Augustine introduces the foundational theme of two cities—the earthly city of self-love and the heavenly city of love of God.
Book I
Augustine introduces the earthly city, ruled by lust for domination, and the City of God, which lives by faith and awaits eternal peace.
V
Augustine contrasts the earthly city's universal cruelty in war with the heavenly city's hope for mercy, using Caesar's testimony to show that no earthly city is immune to such horrors.
Of God's Clemency in Moderating the Ruin of the City
Contrast between the earthly city's asylum for criminals (Romulus) and the heavenly city's sanctuary in Christ, which spares the ungrateful for their correction.
Of the sons of the church who are hidden among the wicked, and of false Christians within the church
Augustine contrasts the pilgrim city of God with the earthly city, emphasizing their entanglement until the last judgment.
Divine Providence and History
Augustine presents a philosophy of history where all events, including the sack of Rome, are governed by God's providence, refuting pagan claims that Christianity caused Rome's fall and showing that earthly empires rise and fall according to divine will.
Where it surfaces
Editor's Preface
Augustine produces the first real philosophy of history, showing historical events in connection with their true causes and divine plan.
Book I
Augustine argues that the calamities of Rome are permitted by divine providence to chastise the wicked and test the righteous.
I
Augustine interprets the sparing of pagans and Christians alike as an act of divine providence, using temporal afflictions to reform the depraved and test the righteous.
VII
Augustine sees the barbarians' clemency as an act of divine intervention through Christ's name.
Of the advantages and disadvantages which often indiscriminately accrue to good and wicked men
Augustine emphasizes that God's providence governs the distribution of temporal goods and ills, preparing rewards and punishments for the world to come, and that the same afflictions serve different purposes for the good and the wicked.
IX
Argues that God's temporal punishments serve providential purposes: correction, testing, and manifestation of faith.
Critique of Pagan Religion
A sustained refutation of polytheistic worship, arguing that pagan gods are either fictional, demonic, or dead men deified, and that they failed to provide moral guidance or protect Rome from calamity.
Where it surfaces
On the City of God Against the Pagans
The chapter launches a sustained critique of pagan gods and their moral failures, contrasting them with the true God.
II
Augustine criticizes the pagan gods for their inability to protect their own temples and worshippers.
III
Augustine mocks the Romans for trusting in gods that were themselves conquered, as shown in Virgil's poetry.
VI
Augustine criticizes the Romans for not sparing temples, showing their gods were powerless to protect refugees.
XXXI
Augustine notes that Nasica, despite his wisdom, was ignorant of the true God and mistakenly thought the pagan gods should be propitiated rather than despised.
Of the establishment of scenic entertainments
Augustine condemns the pagan gods for instituting immoral scenic entertainments, contrasting their command with the moral prohibition by the pontiff.
True Worship and the One God
The book argues that only the one true God is worthy of worship (latria), and that all earthly blessings and eternal happiness come from Him alone, not from the multitude of false gods.
Where it surfaces
III
Contrasts the false protection of pagan gods with the true refuge found in Christ's sanctuaries.
Of the asylum of Juno in Troy, which saved no one from the Greeks; and of the churches of the apostles, which protected from the barbarians all who fled to them.
The failure of pagan temples to protect their devotees highlights the impotence of false gods, while the Christian churches demonstrate the power of true worship.
X
The chapter contrasts trust in God with trust in material wealth, emphasizing that true treasure is in heaven.
XXII
The chapter emphasizes that worshippers of the one true God should not imitate pagan examples of suicide.
XXIV
Christians are distinguished as worshippers of the true God, aspiring to a heavenly citizenship, which forbids suicide.
XXIX
Contrasts the omnipresent, sovereign God of the Christians with the powerless idols of the nations, affirming that only the Lord made the heavens is worthy of worship.
Peace, Justice, and the Order of Love
Augustine defines true peace as the tranquility of order, and true justice as the proper ordering of love toward God and neighbor, contrasting the imperfect peace of earthly cities with the eternal peace of the City of God.
Where it surfaces
Of the asylum of Juno in Troy, which saved no one from the Greeks; and of the churches of the apostles, which protected from the barbarians all who fled to them.
The churches become places of mercy and liberty, contrasting with the greed and pride of the pagan victors.
VI
The contrast between Roman claims of clemency and their actual conduct in war highlights a failure of justice.
The Moral Decay of Rome and the Fear of Security
The chapter explores how peace and prosperity, when not governed by virtue, lead to moral pestilence and disorder.
Book II
Augustine argues that true peace and justice come from God, not from pagan worship or earthly prosperity.
Of the rape of the Sabine women, and other iniquities perpetrated in Rome’s palmiest days.
The chapter examines the absence of true justice in Roman actions, where violence and political maneuvering replace equitable governance.
Chapter XX: Of the kind of happiness and life truly delighted in by those who inveigh against the Christian religion
The chapter critiques a false peace based on pleasure and power, implying a true order rooted in righteousness.
Sin, Grace, and Redemption
The narrative traces the origin of evil to the fall of angels and humans, emphasizing humanity's need for God's grace through Christ for redemption, and the role of the Church as the pilgrim community of the saved.
Where it surfaces
Editor's Preface
The work traces the fall of the angels and the fall of man, and the redemption through Christ.
Book I
The pagans' ingratitude and moral corruption are contrasted with the grace shown through Christ's protection, calling for repentance.
I
The adversaries' ingratitude and false profession of Christ's name for temporal safety contrast with the need for sincere confession to escape eternal punishment.
V
The description of atrocities in war highlights the sinfulness of human societies, setting the stage for the need for divine grace and redemption.
VII
The sparing of lives in churches is presented as a manifestation of God's loving-kindness despite human transgression.
Of the advantages and disadvantages which often indiscriminately accrue to good and wicked men
The chapter discusses how the patience of God invites the wicked to repentance, while the scourge of God educates the good to patience, highlighting the role of suffering in the process of redemption.
Morality and Virtue vs. Pagan Corruption
Augustine contrasts the superior morality taught by Christianity with the corrupting influence of pagan myths and practices, arguing that true virtue comes from submission to God, not from civic pride or philosophical speculation.
Where it surfaces
Of the advantages and disadvantages which often indiscriminately accrue to good and wicked men
Augustine contrasts the responses of the good and the wicked to affliction: the good pray and praise, while the wicked detest God and blaspheme, showing the moral difference between them.
IX
Critiques the moral failure of the good who spare sinners out of fear for worldly interests, contrasting true virtue with selfishness.
X
Augustine praises the virtue of detachment and holy poverty, as exemplified by Job and Paulinus, against the corrupting love of money.
Reasons for Burying the Bodies of the Saints
Augustine contrasts Christian piety in caring for the dead with pagan neglect, emphasizing virtuous acts of burial as pleasing to God.
XV
Augustine contrasts Regulus's virtue in keeping his oath with the failure of pagan gods to reward such piety, questioning the moral foundation of pagan worship.
Of the violation of the consecrated and other Christian virgins to which they were subjected in captivity, and to which their own will gave no consent; and whether this contaminated their souls.
Augustine defends Christian chastity as a virtue of the soul, arguing that bodily violation without consent does not corrupt the soul, countering pagan accusations of moral failure.
Eschatology and the Last Things
The final books discuss the end of history, including the resurrection of the dead, the final judgment, and the eternal destinies of the two cities—everlasting happiness for the City of God and eternal punishment for the earthly city.
Where it surfaces
Editor's Preface
The last four books treat the deserved destinies of the two cities, including the last judgment and eternal destination.
Of the end of this life, whether it is material that it be long delayed
The end of life is a transition to judgment; the righteous need not fear the manner of death but should consider what follows.
Of the burial of the dead: that the denial of it to Christians does them no injury
Augustine focuses on the blessed resurrection and the assurance that not a hair of the head shall perish, pointing to the final restoration of the body.
Of the sons of the church who are hidden among the wicked, and of false Christians within the church
The final separation of the two cities is deferred to the last judgment, a key eschatological event.
XXIV
True happiness is ultimately eschatological, realized in the future enjoyment of eternal felicity.
XXXII
References to the day of judgment, resurrection of the dead, and eternal kingdom of the City of God.
