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Wednesday, 29 May 2013

The Bible’s "Tale of Two Cities" narrated by St Augustine







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.







 


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