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cityofgod - 1 Lizzie Murdter History 116 St Augustine...

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Lizzie Murdter History 116 St. Augustine, Bishop of Hippo, contested that to distinguish between the City of Man and the City of God is conclusively essential to preserve one’s salvation. Roma had been irrevocably transformed by the Visigoths which, St. Augustine attributed to the worship of false idols, and the inherent idolatry present in any City of Man. Pleasures that served as the foundation of the lush culture of the Roman Republic and Empire are deemed to be transient pleasures: mystically call the two cities or the two communities of men, one is predestined to reign eternally with God and the other to suffer eternal punishment with the devil. 1 Vital cores of Roman culture: the temples of Jupiter, the Forum, Circus Maximus, the Rostra and elaborate perennial festivals are deemed to be transient pleasures in the writings of Augustine; they represent things that will only lead one astray farther from God. 2 St. Augustine asserts that the only true method to salvation is in the establishment of a City of God, not an imitation of heaven on earth. This eternal city must coexist with the City of Heaven, in order for humanity to be saved when the Jesus comes to terminate the imitations or earthly cities. St. Augustine speaks of a ravenous desire for wealth and authority, rather than a superior source, God 3 . However, this city must support the ordered 1 St. Augustinius Aurelius, The City of God (New York: Marcus Dods D.D., 1948), 51. St. Augustinius Aurelius, The City of God (New York: Marcus Dods D.D., 1948), 75. 2 3 St. Augustinius Aurelius, The City of God (New York: Marcus Dods D.D., 1948), 53. 1
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peace of Heaven and Heaven must support the prearranged tranquility or common peace, for all man. The Earthly city must make no attempt to force the heavenly city to abandon God the creator, yet the two cities have a common task, to secure the lesser good without which, humanity would perish. This instilled notion of a legitimate good in the
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