On my third
Ignatius retreat in so many years, I received an epiphany, the type that changes
your life and deepens your faith in the Almighty God. After attending a Catechist course at
the Maryvale Institute, Birmingham I was introduced to portraying the teachings
of the Catholic Church in various ways in order to
evangelise more effectively. I combined this with a Business Analyst skillset and lots of prayer and fruit began to bloom in a number of ways.
A few years ago I was able to express pictorially my
understanding of salvation (shown above). However, I had arrived at a point where I was
unsure as to how to develop the presentation further to obtain a better more fuller understanding. Sure I tried to
support its contents with Sacred Scripture; but I knew that there was much
more to unravel.
Last year I was very fortunate to go on Pilgrimage to
Medjugorje before partaking on the Ignatius retreat that was held in the
idyllic countryside of France. Then in a moment of inspiration I asked one of the
Benedictine monk conducting the spiritual exercises “What book should I read to better understand society and the world at
large?”
His answer at the time was received with a little
disappointment as I considered the Church’s fore-Fathers as dare I say it abit old
fashioned! I should of known better in that St Augustine’s “City of God” was the perfect answer to
my spiritual quandary. So much so that you would think the noble Saint had used
the illustration as a theme to his literary work. Explaining at length the fall
and rise through Christ of mankind. The only aspect not covered is the conflict
for souls to be saved (the middle section). Perhaps there is another book(s) which serves this purpose,
either published or to be published? Or maybe this is just a matter of devotion
to the Virgin Mary and the Divine Mercy to accomplish its
more practical aspects.
In the 5thCentury St Augustine wrote the “City of God” as a Bishop, to present a
sound argument for Catholic Church’s position on the following key topics:
+ Clarify
that Christianity was not to blame for the fall of the Roman Empire;
+ Reveal
that even the most evil actions of fallen angels and sinful man cannot thwart
the unfolding of God’s eternal plan;
+ Propose
that the fall of the Roman Empire was insignificant in the context of the
eternal plan of God;
+ Describe
the choice we must all make choose to occupy either the City of God or the City
of Earth the consequence of which is eternal.
In
contemporary terms I have tried to categorise these differences between the Cities of
God and of man outlined in the book in the following grid. Consequently this also can provides interpretation and better insight as to what
Jesus was referring to, when He spoke about division in the book of Luke:
“I came to cast fire upon the earth; and
would that it were already blazing! [with the Holy Spirit] Do you suppose that I came to grant peace
on earth? I tell you, no, but rather Division” - Luke 12:49-51; CCC.696.
Theme for reflection therefore is: How
should we view this division?
Table of Division
|
From God
|
Classification
–
Mark 11:30
|
From Men
|
Heavenly City - CCC.1045
|
St
Augustine
Book
“City of God”
|
Earthly City – CCC. 2124
|
Moral authority
|
Institution
|
Immoral authority
|
Walk in the Spirit
|
Nature
of Journey
|
Walk in the Flesh
|
The Natural Law –CCC.1954-60
|
Legislation
|
Law of the Land
|
Good Shepherds
- Moses, Jesus
|
Leadership
|
Dictators - Hitler
|
Treasures in Heaven
|
Wealth
- Matt 6:19-21
|
Earthly Treasures
|
Democracy
|
Governance
|
Slavery, Captivity
|
Truth
|
Values
& Principles
|
Lies
|
Servant
|
Character
|
Betrayer
|
Humility, Evangelisation
|
Mindset
|
Power, manipulation
|
Love, Compassion,
Supportive
|
Language
|
Hate, Envy, Jealously
|
Peace
|
Disposition
|
Anger
|
Brother’s Keeper
|
Interests
|
Murder & Pillage
|
Forgiveness, Merciful
|
Attitude
towards Neighbour
|
Accusation, Condemnation
|
The “City of God” consists of 22 books; each described briefly as follows:
Summary:
In effect, The City of God is a
challenge to human society to choose which city it wishes to be a part of, and
Augustine sees his task as clearly marking out the parameters of each choice.
Augustine concludes that the purpose of history is to show the unfolding of
God’s plan, which involves fostering the City of Heaven and filling it with
worthy citizens. For this purpose, God initiated all of creation itself. In
such a grand plan, the fall of Rome is insignificant.
Book 1 Augustine censures the pagans,
who attributed the calamities of the world, and especially the recent sack of
Rome by the Goths, to the Christian religion, and its prohibition of the
worship of the gods. He speaks of the blessings and ills of life, which then,
as always, happened to good and bad men alike. Finally, he rebukes the
shamelessness of those who cast up to the Christians that their women had been
violated by the soldiers.
Book 2 In this book Augustine reviews
those calamities which the Romans suffered before the time of Christ, and while
the worship of the false gods was universally practised; and demonstrates that,
far from being preserved from misfortune by the gods, the Romans have been by
them overwhelmed with the only, or at least the greatest, of all calamities—
the corruption of manners, and the vices of the soul.
Book 3 As in the foregoing book
Augustine has proved regarding moral and spiritual calamities, so in this book
he proves regarding external and bodily disasters, that since the foundation of
the city the Romans have been continually subject to them; and that even when
the false gods were worshipped without a rival, before the advent of Christ,
they afforded no relief from such calamities.
Book 4 In this book it is proved that
the extent and long duration of the Roman empire is to be ascribed, not to Jove
or the gods of the heathen, to whom individually scarce even single things and
the very basest functions were believed to be entrusted, but to the one true
God, the author of felicity, by whose power and judgment earthly kingdoms are
founded and maintained.
Book 5 Augustine first discusses the
doctrine of fate, for the sake of confuting those who are disposed to refer to
fate the power and increase of the Roman empire, which could not be attributed
to false gods, as has been shown in the preceding book. After that, he proves
that there is no contradiction between God's prescience and our free will. He
then speaks of the manners of the ancient Romans, and shows in what sense it
was due to the virtue of the Romans themselves, and in how far to the counsel
of God, that he increased their dominion, though they did not worship him.
Finally, he explains what is to be accounted the true happiness of the
Christian emperors.
Book 6 Hitherto the argument has been
conducted against those who believe that the gods are to be worshipped for the
sake of temporal advantages, now it is directed against those who believe that
they are to be worshipped for the sake of eternal life. Augustine devotes the
five following books to the confutation of this latter belief, and first of all
shows how mean an opinion of the gods was held by Varro himself, the most
esteemed writer on heathen theology. Of this theology Augustine adopts Varro's
division into three kinds, mythical, natural, and civil; and at once
demonstrates that neither the mythical nor the civil can contribute anything to
the happiness of the future life.
Book 7 In this book it is shown that
eternal life is not obtained by the worship of Janus, Jupiter, Saturn, and the
other select gods of the civil theology.
Book 8 Augustine comes now to the third
kind of theology, that is, the natural, and takes up the question, whether the
worship of the gods of the natural theology is of any avail towards securing
blessedness in the life to come. This question he prefers to discuss with the
Platonists, because the Platonic system is facile princeps among philosophies,
and makes the nearest approximation to Christian truth. In pursuing this
argument, he first refutes Apuleius, and all who maintain that the demons
should be worshipped as messengers and mediators between gods and men;
demonstrating that by no possibility can men be reconciled to good gods by
demons, who are the slaves of vice, and who delight in and patronize what good
and wise men abhor and condemn—the blasphemous fictions of poets, theatrical
exhibitions, and magical arts.
Book 9 Having in the preceding book
shown that the worship of demons must be abjured, since they in a thousand ways
proclaim themselves to be wicked spirits, Augustine in this book meets those
who allege a distinction among demons, some being evil, while others are good;
and, having exploded this distinction, he proves that to no demon, but to
Christ alone, belongs the office of providing men with eternal blessedness.
Book 10 In this book Augustine teaches
that the good angels wish God alone, whom they themselves serve, to receive
that divine honor which is rendered by sacrifice, and which is called latreia.
He then goes on to dispute against Porphyry about the principle and way of the
soul's cleansing and deliverance.
Book 11 Here begins the second part of
this work, which treats of the origin, history, and destinies of the two
cities, the earthly and the heavenly. In the first place, Augustine shows in
this book how the two cities were formed originally, by the separation of the
good and bad angels; and takes occasion to treat of the creation of the world,
as it is described in Holy Scripture in the beginning of the book of Genesis.
Book 12 Augustine first institutes two
inquiries regarding the angels; namely, whence is there in some a good, and in
others an evil will? And, what is the reason of the blessedness of the good,
and the misery of the evil? Afterwards he treats of the creation of man, and
teaches that he is not from eternity, but was created, and by none other than
God.
Book 13 In this book it is taught that
death is penal, and had its origin in Adam's sin.
Book 14 Augustine again treats of the
sin of the first man, and teaches that it is the cause of the carnal life and
vicious affections of man. Especially he proves that the shame which
accompanies lust is the just punishment of that disobedience, and inquires how
man, if he had not sinned, would have been able without lust to propagate his
kind.
Book 15 Having treated in the four
preceding books of the origin of the two cities, the earthly and the heavenly,
Augustine explains their growth and progress in the four books which follow;
and, in order to do so, he explains the chief passages of the sacred history
which bear upon this subject. In this fifteenth book he opens this part of his
work by explaining the events recorded in Genesis from the time of Cain and
Abel to the deluge.
Book 16 In the former part of this book,
from the first to the twelfth chapter, the progress of the two cities, the
earthly and the heavenly, from Noah to Abraham, is exhibited from Holy
Scripture: In the latter part, the progress of the heavenly alone, from Abraham
to the kings of Israel, is the subject.
Book 17 In this book the history of the
city of God is traced during the period of the kings and prophets from Samuel
to David, even to Christ; and the prophecies which are recorded in the books of
Kings, Psalms, and those of Solomon, are interpreted of Christ and the church.
Book 18 Augustine traces the parallel
courses of the earthly and heavenly cities from the time of Abraham to the end
of the world; and alludes to the oracles regarding Christ, both those uttered
by the Sibyls, and those of the sacred prophets who wrote after the foundation
of Rome, Hosea, Amos, Isaiah, Micah, and their successors.
Book 19 In this book the end of the two
cities, the earthly and the heavenly, is discussed. Augustine reviews the
opinions of the philosophers regarding the supreme good, and their vain efforts
to make for themselves a happiness in this life; and, while he refutes these,
he takes occasion to show what the peace and happiness belonging to the
heavenly city, or the people of Christ, are both now and hereafter.
Book 20 Concerning the last judgment,
and the declarations regarding it in the old and new testaments.
Book 21 Of the end reserved for the city
of the devil, namely, the eternal punishment of the damned; and of the
arguments which unbelief brings against it.
Book 22 This book treats of the end of
the city of God, that is to say, of the eternal happiness of the saints; the
faith of the resurrection of the body is established and explained; and the
work concludes by showing how the saints, clothed in immortal and spiritual
bodies, shall be employed.
