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Cover of The City of God, Volume I

The City of God, Volume I

Written by Saint Augustine

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ApologeticsKingdom of God

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About this book

"The City of God, Volume I" by Bishop of Hippo Saint Augustine is a theological treatise written in the early 5th century. This work is an apology for Christianity following the fall of Rome, addressing the criticisms levied against Christians by pagans who attributed the calamities of the world to their religion. Augustine aims to defend the Christian faith and argue that true prosperity and virtue come from Christ, not from the worship of the Roman gods. The opening of "The City of God" details Augustine's response to pagan accusations that the sack of Rome by the Goths was a result of the Christian prohibition of idol worship. Augustine contends that the calamities experienced by Rome and its populace can be attributed instead to moral corruption and the failings of the pagan gods, drawing on historical examples to bolster his argument. He notes that many who have mocked Christians owe their very lives to the sanctuaries of Christianity during the siege, suggesting that those who survived did so not due to pagan deities but because of divine mercy. The tone of Augustine’s writing is both defensive and instructional, setting the stage for a rigorous philosophical and theological discourse throughout the rest of the volume.

Reading guide

Themes, characters and key ideas in The City of God, Volume I, written by Chaptra AI.

  • about 8 hours
  • advanced
  • Philosophical
  • Didactic
  • Serious

Saint Augustine's "The City of God, Volume I" is a monumental theological and philosophical treatise written in response to the 5th-century Sack of Rome by the Goths, which pagans blamed on the rise of Christianity. Augustine meticulously defends the Christian faith, arguing that Rome's calamities stemmed from its moral corruption and the inherent failings of paganism, rather than the abandonment of false gods. He contrasts the fleeting glories of the earthly city, driven by self-love and temporal concerns, with the enduring peace and true virtue found only in the heavenly City of God, founded on the love of God. This volume primarily focuses on refuting pagan accusations, drawing extensively on Roman history, philosophy, and scripture to bolster his apologetic argument and lay the groundwork for a comprehensive Christian worldview.

“Two loves therefore have made two cities: self-love in the one, reaching even to contempt of God; and love of God in the other, reaching even to contempt of self.”

Key themes

The Two Cities (Civitas Dei vs. Civitas Terrena)
This is the central metaphor and organizing principle of the entire work. Augustine posits two distinct societies: the City of God, comprised of those who live by faith and love God, seeking eternal peace; and the Earthly City, composed of those who live by human pride and self-love, seeking temporal power and earthly satisfaction. He argues that these two cities are intertwined in this world but fundamentally distinct in their ultimate ends and allegiances.
Critique of Paganism and Defense of Christianity
Volume I is largely an *apology* for Christianity, directly refuting pagan accusations that the fall of Rome was due to the abandonment of their gods. Augustine systematically dismantles pagan theology, ethics, and historical claims, demonstrating the moral bankruptcy and inherent contradictions of Roman polytheism. He simultaneously presents Christianity as the true source of virtue, peace, and salvation.
Divine Providence and Human Free Will
Augustine grapples with the interplay between God's sovereign plan and humanity's capacity for moral choice. He argues that God's providence guides history, but human beings are still responsible for their actions. This theme is crucial in his defense against pagan claims that God abandoned Rome, asserting instead that God's justice and mercy are always at work, even in suffering.

Worth discussing

How does Augustine's concept of the 'two cities' resonate with or challenge modern understandings of secularism, nationalism, or globalism?

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