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Unit l: From Plato to Machiavelli

St. Augustine

,/lk * h
INTRODUCTION 1le', bw6 ^-rd.i;,
-:,*prur'r
We are now on our thirC stop j/this journey through the minds of the great
European thinkers. How aref ou cioing so far? I hope you are just warming up
This time, -we shall shift
of the Christian
philosophers to t
thi e are
hinkers.
eH#
the rationality of the Greeks to the ctherworldliness
travelling from the time of Ancient Greek
V,&at exactly is the medieval periodl (rW
Historians say that tEs era, also knclvn as the Middle Ages, lasted from arcund r

350 to i450 A.D. During the early part of the Middle Ages, the Roman empire
saw the collapse of part of its dominion into smaller kingdoms. On the other har
modern European states took strape towards the end of the Mgdieval Age. In t[ I
same way that many modern states trace their beginnings to the Middle Ages, I
modern institutions like universities and representative government bodies als I
I
took form during that period.

The collapse of the Roman empire -uras followed by the rise of Christianity \t+-olt'r
estimated that some 80 years after the acceptance of Christianity in Rome arourl
: fficl,
300 A.D., Christianity was declared the official religion of the Roman enrpire.
The values espoused way of life which Y,(1;
Faith in God, salvation, (ie{'dt.,
- was founded
love for God, this world
These were the valugs on which St. Augustine and St. Thomas Aquinas, whom we
will meet a little later, based their works and ideas. Although their basic premises
are very different from those of the Greek thinkers, you will notice that Plato and
)h
kQ.u, cr.\*
ng.^t
Aristotle exerted influence on the ideas and works of both St. Augustine and St.
Thomas Aquinas. That's enough for now. Let us begin our visit with St.
Augustine.

Module 4: St. Augustine Jb

Unit l: From Plato to Machiavelli UP Open University

oBJEcnvES
6
After studying this module, you shouid be able to:

f .
identify the major ideas of St. Augustine. particularly the differences between
the cit-v of God and the citv of nlan;
1- e;plain the relationship of St. Augustine's work to the field of politics; and
J. iilustrate the relevance of St. Augustine's ideas by applymg it to conternporary
issues.

WHO IS ST. AUGUSTINE?

Source: l,{icrosoft Encarta 2000
The date: l3 November 354 A.D. The place: Thagaste
(now Souk-Ahras, Algeria). The event: Augustine's
birth to Patricius and Monica. His father was a pagan
who did not convert to Christianity until his later years
while his mother, later St. Monica, was a devout
Catholic who was resporsible for Augustine's early
Christian education. One story goes that Augustine's
conversion to Christianity was something that his
mother prayed hard for. St. Augustine's formal
training began with his studies of Latin grammar and
arithmetic in Thagaste and contirlued later on wirh his
studies of Roman prcse, poetry and pirilosophy, among
others. After his studies, St. Augustine taught rhetoric
in Milan.

Augustine did not always lead a salntly life. In fact. part of his adolesccnt years
were spent living a life that went against Christian values and morals. It was not
until he was 32 years of age that he was converted to Christianity. However, once
he was converted and baptized, his climb up the Church's ladder was pretty
smooth. In 395 A.D., he became Bishop of Hippo, in Algeria. It was during the
period 413-427 A.D. that St. Augustine wrote The City of God, a work consisting
of 22 books. This volume is only one of around 230 works that he wrote dwing
his lifetime. St. Augustine died in Algeria in 430 A.D.

37 Module 4: St. Augustine

lr
l"
Plato to Machiavelli

THE MAJOR IDEAS OF ST. AUGUSTINE

St. Augustine wrote The Ci4,of Godto defend Christianity from its critics. You
ses, the pagans were blaming Christianity for the fall of the Roman empire. This
is because the collapse of the empire and the triumph of Christianity happened,
coincidentally, within a span of a few decades of each other. A"q!g11lhe point
ofviewofthepagans,thepracticeofmonotheismandthe@
ofChristianitywJakenedandcar:sedtlreeventualdeclineo@
With the collapse of the empire, there was a reversal of roles-the Christians who
were ostracized and punished under the rule of Roman emperors were now
increasing in numbers and becoming more dominant; the pagans had now become
the underdogs. Amidst the criticisms from the pagans, St. Augustine saw it his
Cuty to defend Christianity from such attacks. Through The City of God, St.
Augustine hoped to accomplish this goal.

If we follow St. Augustine's reasoning, we can clearly see that his objective in
writing his work ir-i6fionhl. Unfik; Plato and Aristotle who were copcerned
with the best form of government and the best rulers, St Augustine gave
emphasis to the love of God, ighteousness, justness, faith and salvation.
any political argument taken frorn his works may be said to be a result of
scholarly intqrprelallon rather than any straightforward political intent on the part
of StFgustine. Before we proceed to explore St. Augustine's ideas, here's
something for you to do.

? sAe4-1
1

We have here a lO-item multiple choice quiz. Encircle the letter that
corresponds to the best/correct answer. Do your best now!

1. St. Augustine wrote The City of Godbecause.

a. He had nothing else better to do
b. He wanted to defend Christianity from pagan criticisms
c. He was commissioned by the Church
?.In The City of God, St. Augustine talks of the two cities, namely:
a. City of Stars and City of Smiles
b. City of Cain and City of Abel
c. City of Man and City of Go

3. The state, according to St. Augustine, exists in order to maintain:

a. Power
b. Peace
c. Prosperity

Module 4: St. Augustine 38

 l: From Plato to Machiavelli UP Open University

? SAQ 4-1

4. The heavenly city can only be realized.

a. After the end of tirne or the Last Judgment
b. In our dreams
c. In Jerusaiem
5 The earthly city is baseC on love for:
a N{other Earth
b The Self
c. Material Goods
6. The right relation between man and God is embodied in the concept oL
a. Justice
b. Love
c. Peace

7. When man lives according to man and not according to Gcd, he acts like:
a, The devil
b. A beast
c. An animal

8 St. Augustine tells us that the first two parents of the human race were:
a. Malakas and Maganda
b. Adam and Eve i.

c. Cain and Abel

9. If the earthly city is predestined to eternal punishment, the heavenly city is
predestined to:
a. Reign eternally rvith God
b. Never be realized
c. Endless joy with the angels
10. St. Augustine argues that the Church should dominate the state. This
- statement is:
a. True
b. False
c- IOOntiino\^,
I J^-.r l-

It probably took you just a few minutes to go through this exercise. To find out
how well you performed, turn to the nexl page and check your answers against
the answer key.

39 Module 4: St. Augustine

ryl
Unit l: From Plato to Machiavelli

ASAQ 4.1
Check your answers using the answer key below. How w'ell did you do?

1. B. St. Augustiire wrote The Ci4; of God because he wanteri to defend

Christianity from pagan criticisms.

2. C. In The CiU\' of God, St. Augustine talks of two cities, namelv, City of
God arrd City of N{an.

3. B. The state, according to St. Augustine, exists to maintain peace.

1. A. The heavenly city can oniy be realized after the end cf time or the Last
Judgment.

5. B. The ealthly citl, l-s based on love for the self

6. A. The right relations between God and man is embodied in the concept ol
justice.

7. A. When man lives acccrding to ntan and not accorciing to God, he acts
like the devil.
v,

8. C. St. Augustine tells us that the first two parents of the human race w-ere
Cain and Abel.

9. A. If the earthly city is predestined to eternal punishment, the heavenly

city is predestined to reign eternally with God.

10. B. False

If you got a score of l0 points, then you get *>k***!

A score of 7-9 will"get you ***!
Anything lower thanT will only merit one *. But there are many more stars to
be given away so do better next time, okay?

Module 4: St. Augustine 40

 Unit l: From Plato to Machiavelli UP Oaen Unrversity

THE ORIGIN OF THE STATE

t- {!&{? [ in tne works of Platoand Aristotle, we saw that the state existeci to meet the needs
$0'
jW lt man. Attaining self-sufficiency or the good life is the end of the state. From the
Iof
-
point of view of the Christian thinkers, this analysis is not enough. Why? The
simple answer is because the good life as defined by the Greek philosophers does
not coincide with the otherworldiy approach of the Christian thinkers. The fcrmer
gave emphasis to mecting the material needs of man whiie the latter locused on
the higher end o
-+ lfiI&*e W b"d(.,
toxc{ltds7
For St. Augustine, peace and justice are the ends of the state. Why does the state
.f Uo^A
exist? The answer is two-fola: (f ) to secure and maintain peace and (2) to expand WN U:
wtmd,
God's kingdom on earth by converting people to Christianity. Tne peace peace that the e}cit'l\l'W
thaf the
state strives for is not the ultimate end. It is just a means to attain eternal peace v)
u>'

with God which is the ultimate end of the state. In the same rvay, enlarging God's houtJl ffell
kingdom on earth is a way to gei more and more people to believe in the Lord and
adopt the Christian way of life. \

Do you know any other reason why the state efibts? Another reascn isgaa.s
sJrciai natrrre or the nptrrral social condition nf hrtmanify-a view that St.

o'fo'@'
Augustine shareql{h_both Plato and Aristotle. According to St. Augustine,

... v/e find that icirtgs must exist and they ought to serve God as
kings ... The doctrine of Christ is the salvation of every
commonwealth rather'than being incompatible with the well-being
of the state. Some form of state is needed, and even the wcrst
tyranny has some justification (Coleman, 1995:52)

Here, we find the explanation that the state exists to provide some order in
society. This order is reflected in the right relations between God and man and
among merr--+elations which are embodied in the concept ofjustice. We will
discuss justice more extensively in a little while. But before we do that, there is
something we need to discuss regarding the implications of St. Augustine's view.

One of the criticisms against early Christian thinking'is it tends to promote

pacifism or quietism. Why? Go back to the quotation above-"even the worst
tyranny has some justification". This remark implies that it does not matter
whether the government is good or bad, just or unjust; citizens are still expected
to obey the government. Tyranny is not enough reason to revolt against a
government. In fact, there is no reason whatsoever for the people to resist their
leaders and governments. The reason? Because no matter what kind of
government exists in society, that government is given to the people by God. If it
is a good govemment, it is seen as a reward for the people. On the other hand, an
evil government is interpreted as some form of punishment for the people.

41 Module 4: St. Augustine

 Unit l: From Plato to Machiavelli

good
Moreover, since the state seeks.temporal peace, it does perform something
in thi s r.vorld-and that j u stifi es-itiffi&istence

TIIE TWO CITIES

The central idea in St. Augustine's The Ciry of Goci is the distinction between the
heavenly city or the city ot'God and the earthly city or the city of man. He teils us
rhat in t-his worid, the main conflict is not between the church anri the state but
between these two cities. E{ow diC St. Augustine characterize each city? What
were the generai traits of the heaveniy and earthly cities? St. Augustine telis us
the city oICoa is fc..'unded on godliness, rightecusness, justice and other values
On the other hand, the city of man is based on worldly values and characterized
by vices, vanity and sin. If the city of God is fornred by the saintly who are
eiected by virtue of preCestination, the city of man is composed of all those
who
have sinned and are evil. Below is a table ''rhich attempts to srtmmarize the key
characteristics of the heavenly city and the earthly city.

THE HEAVENLY CITY VERSUS TIIE EARTHLY CITY:

THE :IIWO CITIES OF ST. AI,IGLTSTINE

HEAI'ENLY CITY EARTHLY CITY

. Based on love of God, even to the
contempt of self
. The greatest glory is lound in and
with Goci
o God is the source of its strength
o Consists of those who live
according to God
o Predestined to reign eternally with
God
. Its princes and subjects serve one
another in love
. Its end is eternal life in peace or
peace in eternal life
r Based on love of self, even to the
contempt of GP4--
o Seeks glory fronr men
,
c Delights in its own strength as
represented in the Persons of its
rulers
o Consists of those who live according
to man
o Predestined to suffer eternal
pilnishment with the devil
o Its princes and nations are ruled by
the love of ruling
o Its end is earthly peace

The table illustrates the qualities St. Augustine attributes to the heavenly city and
the earthly city. Now tha-t we know the basic differences betweetr the city of God
and the oi**, are we in a better position to comprehend what St. Augustine
"ity
was referring to as the two cities? Before we dissect this issue further, let us turn
our attention to another exercise. Nothing difficult, just a little activity to exeroise
your creative talents.

Module 4: St. Augustine 42

Unit l: From Plato to Machiavelli UP Open University

@ AcrtvtTy 4-1
In the space provided below, discuss as concisely as possible your view-s
regarding the two cities. V/hat do you thinli the city of man and the city of God
represent? How do you understand St. Augustine's discussion on the two cities
in The City of Gocil Feel free to .;;rite your ideas. There are no right or wrong
answers here.

1. For me, the citl'of man represents.

2. The city of God stands for.

43 Module 4: St. Augustine

 {-
UP Open University Unit l: From Plato to Machiavelli

COMMENTS ON ACTIVITY 4.1

Like I said earlier, do not let this particular exercise cause you too much worry.
There are no right or wrongs answers here. Our purpose is to see r.vhether you
and St. Augustine agree with the meaning of the two cities. What follow's is a
short commentary on St. Augustine'S view. Try to compare what you wrote
above rvith St Augustine's own ideas. See how similar or different your
interpretations are.

C.o-n- )\eo-u. *:*[ c.'5-r"- tf ,itlr% S- ut \n* '

For St. Augustine, the city of man is comprised of those who are sinful, impicus
and this-worldly. Mean*,hiie, the city of God includes the saintly elect, the angel
and the godly, among others. The saintly elect is composed of those who are
tl-c- lc-o.a-
predestined to join the heavenly city. St. Augustine also tells us that the two cities
are ntil the last judgment effect
+ r.l
r.dl,ol{vl,l

their separation". This implies that there is apart of the heavenly city that C-o-fl-
soiournS oqearth and apart that will only be reaiized when the end of time
of the Book of Genesis represents the hea.renly city that sojourns on
earth. CEiq on the other hand, represents the earthly city.

St. Augustine cautions us not to think of the earthiy city as purely evil. Although
:} E't'
isool.
i
it is coirposed of the sinful, it does have a redeeming value which is: "it desirei Pdra'u'l tv'^
a

earthly peace for the sake of enjoying earthJy goods, and it makes war in order to frdro $/.,r 1|t',
i
i
to p,rlblzu Aol ",,1,
attain... this peace". The eanhly city might not live by laith in God, but it seeks
attain harmony between civic obedience and rule. "W";l
!
I
I
dfu;i
i
I
What about that part of the heavenly city which is a pilgrim on earth? The '
!et**p
i
world , . ? ^.
obiective of thjs city, e4plains St. Augustine. is to gather the citizens of the n.
!
I
i,ioone@uringiispilgrimage'theheaverrlycityonearthisw*\c\q
fai@ the very faith which allows it to iive righteously. It
i
I
I!
said to posiffifrilby 8gn12gr,jtV1
t
n
should be noted tTeITEEEAvenly city on earth takes part in the earthiy peace only p,\irmt
t
I
because it has to if it is to achieve its goal of calling people into God's kingdorn. r
It -1. rri.
t Only when the heavenly city on earth sulpasses its mortal state, which will '
E
I
I happen grlr at the end of tirye, can the city of God be realized. -grtn
t
i
E
For St. Augustine then, the city of God is the ideal state or the only true state. But
I it is a state that will only come to being after the Last Judgment. Therefore, the
E
city of God has not been realized so far. As suclg it has been said that the city of 'l $
God represents the Invisible Church but it also represents the Visible Church; the I ,#-- ,liul/
I city of man in the mean time, stands for the State. Why the varylng interpretationsJ
r
E
of St. Augustine's work? A good explanation is that:
E
E
E

E
*E
r Module 4: St. Augustine 44
r
*
 Unit l: From Plato to Machiavelli UP Open University

... St. Augustine nowhere cleariv defines the Church; in one place he
calls it the Invisibie Church of God's elect, and in another, the Visible
Church, made up of true believers and of those whose Christianity is
little more than formal membership in the Church... [St. Augustine]
failed to distinguish sharply the Visible from the Invisible Church...
Just as the heavenly city symbolicaily represents. but is not identical
with, the Church, so the earthly city is symbolically reflected in the
state (Ebenstein & Ebenstein, 1991 207-208)

Since St. Augustine did not give exact and clear definitions as to what he meant
by the city of God and the city of rnan, scholars offer varying interpreiations of
the mearung oithe iwo cities. Some interprerations have even gone as fbr as to sa,v
that St. Augustine is arguing for the sovereignty of earthly rulers over the Church.
Flowever, since St. Augustine did not explicitly talk about church-state relations,
that would be extending St. Aug.rstine's arguments too far.

JUSTICE AND PEACE

You might have noticed certain similarities between the thoughts of Plato and St.
Augustine. This is especiaily true'with St. Augustine's concept ofjustice where
_we clearly see Plato's influence on him. In Module 2, we said that for Plato,
ljustice exists in the state when there is order among its different elements. Tire
i same thing goes fbr the soul--there is
justice in the soul when all its parts are in
their proper places. Conversely, whenever things are in disarray and when an
W-? I
I element is not in its proper position, there is injustice in both the state and the
[oul. St. Augustine teils us ihat justice has to do with the right relationship -l -,,,trrlp,ln
between man and God and from this, the right relationships among men arise. i t'*rr*In,u,a
Thus, while Plato relates justice to the proper relations among the elements of thel
state and the soul. St. Augustine conceives justice in terrrrs of the proper relations I
between God and man on the one hand and among men on the other. J

is justice related to the concept of peace there is justice in society,

,U
+ iir,sl,-*
since maintaining earthly peace-which is possible only
when there is justice--is the reason then the essence
of the state is justice. In other words,(ustice is the foundation of the
thg staft. St.
Augustine adds a qualifier, though. Tru@ statethat is
fbunded by God. Conse{uently, the true or eternal peace can only be experienced
in the city of God What about the earthly peace we were discussing earlier? We
the city of man is not
earthly peace is seen as a means towards the at
y peace, in t s context, serves as the way towards enjoying
true peace or never-ending peace.

SBilE= $a,t ^pg$ [trf r,9

-.*Y-J=A*\w Module 4: St. Augustine

t'ttptL set- AJ:

#tr-
't

UP Ooen Universitv Unit l: From Plato to Machiavelli

SUMMARY
Unlike Republic and Politics, The Ciy) of God is not a politicai isa
work that is to defending Christianity from pagan criti so, it
is part olour journey
because there are some ideas in St. Augusiine's work that can be related to certain
political issues. These ideas include St. Augustine's view of the state-both the
true state fbunded on God and the earthly state-and the concept ofjustice,
anron,q others. To a certain extent, we can say that St. Augustine Christianizeci
political icieas that rvere first afticulated by the Greeks, Plato in piltiCuiar.

Module 4: St. Augustine 46