City of God: Volume II

by St. Augustine of Hippo

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Rome having been stormed and sacked by the Goths under Alaric their king, the worshippers of false gods, or pagans, as we commonly call them, made an attempt to attribute this calamity to the Christian religion, and began to blaspheme the true God with even more than their wonted bitterness and acerbity. It was this which kindled my zeal for the house of God, and prompted me to undertake the defence of the city of God against the charges and misrepresentations of its assailants. This great undertaking was at last completed in twenty-two books. Of these, the first five refute those who fancy that the polytheistic worship is necessary in order to secure worldly prosperity, and that all these overwhelming calamities have befallen us in consequence of its prohibition. In the following five books I address myself to those who admit that such calamities have at all times attended, and will at all times attend, the human race, and that they constantly recur in forms more or less disastrous, varying only in the scenes, occasions, and persons on whom they light, but, while admitting this, maintain that the worship of the gods is advantageous for the life to come. In these ten books, then, I refute these two opinions, which are as groundless as they are antagonistic to the Christian religion. But that no one might have occasion to say, that though I had refuted the tenets of other men, I had omitted to establish my own, I devote to this object the second part of this work, which comprises twelve books, although I have not scrupled, as occasion offered, either to advance my own opinions in the first ten books, or to demolish the arguments of my opponents in the last twelve. Of these twelve books, the first four contain an account of the origin of these two cities—the city of God, and the city of the world. The second four treat of their history or progress; the third and last four, of their deserved destinies. And so, though all these twenty-two books refer to both cities, yet I have named them after the better city, and called them The City of God.

Book Summary

This text presents a theological history of humanity, framed as a tale of two cities: the earthly city, born of self-love and contempt for God, and the heavenly city, born of God's love and contempt for self. It traces their origins from the fall of man, follows their parallel and conflicting paths through biblical and secular history, and culminates in their final, eternal destinies as determined by the Last Judgment. The narrative interprets historical events, figures, and prophecies as foreshadowing the coming of Christ, the establishment of the Church (the heavenly city on its earthly pilgrimage), and the ultimate triumph of God's plan.

Book XIV: The Origin and Nature of the Two Cities

This section lays the philosophical and theological foundation for the entire work by defining the two cities. The earthly city consists of those who "live after the flesh," which Augustine clarifies is not merely about bodily indulgence but about living according to man's fallen nature, driven by pride and self-will. In contrast, the heavenly city is composed of those who "live after thespirit," meaning they live according to God's will. Augustine argues that sin originates not in the flesh but in the soul's evil will, which began with the pride of the first man. This initial sin corrupted human nature, resulting in a state of internal conflict where passions like lust and anger rebel against reason. The shame associated with nakedness after the Fall is presented as a direct punishment for this disobedience, a new and disorderly motion of the flesh warring against a will that had itself warred against God. Before this sin, man lived in Paradise in perfect peace, free from such turmoil, and could have propagated his kind through a will-commanded act, free from the stain of lust.

Books XV–XVIII: The Historical Progress of the Two Cities

This part traces the history of the two cities from the first human generation to the birth of Christ. Cain and Abel are established as the fathers of the earthly and heavenly cities, respectively. The earthly city is characterized by the pursuit of temporal power and glory, epitomized by the founding of cities like Babylon ("Confusion"). The heavenly city, prefigured in the lineage of Seth, lives as a pilgrim on earth, sustained by faith in God's promises. The narrative follows this godly line through the patriarchs Abraham, Isaac, and Jacob, emphasizing the divine promises made to them: a specific land for their descendants (the earthly promise) and the blessing of all nations through their seed (the spiritual promise fulfilled in Christ). This sacred history is set against the backdrop of rising pagan empires like Assyria, Greece, and eventually Rome, whose histories, philosophies, and religions are depicted as manifestations of the earthly city's vanity and error. The period of the Israelite kings, especially David and Solomon, and the writings of the prophets (such as Isaiah, Jeremiah, and Daniel) are shown to be rich with prophecies pointing directly to Christ, His passion, His resurrection, and the establishment of His Church among all nations. The section concludes by positioning the birth of Christ as the pivotal moment when these ancient promises began their ultimate fulfillment.

Books XIX–XXII: The Final Ends of the Two Cities

The final books shift from history and prophecy to eschatology—the ultimate ends of the two cities. Book XIX contrasts the vain attempts of pagan philosophers to find happiness in this life with the Christian understanding of true blessedness. Augustine argues that earthly life, even for the just, is fraught with misery, conflict, and uncertainty. True peace and happiness are not attainable here but are the future reward of the saints, who now live in hope. Book XX details the Last Judgment, heralded by the coming of Antichrist and a final persecution. It explains the concept of two resurrections: the first, a spiritual one from the death of sin which believers experience now, and the second, a bodily one for all at the end of time, which leads either to eternal life or eternal damnation. Book XXI addresses the eternal punishment of the damned, refuting various "tender-hearted" Christian theories that suggest punishment might be temporary or purgatorial. Augustine asserts, based on Scripture, that the punishment of those condemned to the "second death" in the lake of fire will be, like the life of the righteous, truly eternal. Finally, Book XXII describes the ultimate end of the city of God: the eternal felicity of the saints. This includes the resurrection of the flesh into a perfect, incorruptible, spiritual body. In this state, the saints will enjoy the "beatific vision," seeing God "face to face" and living in a state of perfect, unending peace and joyful praise, which constitutes the great and final Sabbath rest.