Pilgrims of Christ in the next month plan on starting its New Podcast! Until then here is another Catechesis video on the fall of man and Original Sin from the Baltimore Catechism. If you want more and better quality resources, please consider becoming a pilgrim of Pilgrims of Christ on Patreon.
“Jesus thirsts; his asking arises from the depths of God’s desire for us. Whether we realize it or not, prayer is the encounter of God’s thirst with ours. God thirsts that we may thirst for him.”
In our monthly discussion group, today we began our discussion on Christian Prayer. I wanted to highlight something in particular that Fr. Dominic expressed early in our discussion where the Catechism focuses on the woman encountering Jesus at the well in the Gospel of John Ch. 4. Christ asks her for a drink, and in fact, in prayer, it is here where it is revealed that God thirsts so we may thirst for Him. The woman at the well is such a beautiful image of the give and take of prayer life. The woman encounters the Incarnation is the prime revelation of God and the prime revealer. The more I thought about it today with its connection to Jesus on the cross, “I thirst” and St. Mother Teresa the more and more it became clear. So, I thank Fr. Dominic highlighting it. It is when we take up our cross and join it with Jesus that our thirst begins to be quenched by living water.
In fact, St. Teresa of Avila uses the imagery of well in her famous autobiography to illuminate the development of prayer. She explains that it is the constant struggle of pulling up buckets sometimes filled with mud that is part of the development of prayer. The more one sends down the bucket the more one begins to pull up water to grow a beautiful garden.
What is this beauty? It is the fruit of joy from our relationship with God! It must all begin with prayer or there can be no relationship with God. “Prayer is the response of faith to the free promise of salvation and also a response of love to the thirst of the only Son of God” So, if prayer is the response of faith then ask yourself “how is your prayer life?” What does this tell you about your faith?
This discussion group is available for all patrons of the Pilgrims of Christ tier.
 Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 614.
 Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 614.
It’s the fraternity’s hope with time to provide a more detailed break down of each particular texts for reference to specific chapters and parts. Of course, until that time, the text is easily referenced using your “find” feature on your computer.
For further edification, please feel free to read my post On the Influence of St. Augustine and check out my videos where I give small lectures on main topics found in each lesson in the Baltimore Catechism.
Thanks for watching the videos. These videos were made to get down the format–it’s still being worked on. The plan is to post videos weekly. God Bless.
In his essay “Farewell to the Devil?”, Joseph Ratzinger (Pope Benedict XVI) examines and rebuts the argument presented by Swiss Catholic Theologian Herbert Haag, who asserts that Satan does not exist and that Satan was an idea that manifested ancient Jewish culture’s understanding of evil and sin. (Ratzinger, Farewell to the Devil? 197.) Haag’s thesis was written during the time of great cultural upheaval both in secular culture and in Catholic Culture as his book “Farewell to the Devil” would be printed after the Vatican II council. It should be no surprise that Superior General of the Jesuits, Fr. Sosa, has recently made comments that Satan is an analogy making very similar points as presented in Haag’s argument ( A comment that Fr. Sosa has since walked back a bit).
Ratzinger explains that this position is one that uses a methodology that is devoid of literary analysis of scripture but rather is a methodology that focuses on a false historicism (emphasis mine) that those of a different era are either stupid, naive, or both, so in effect, Haag’s position is based on the rhetoric fallacy of “poisoning the well” of the witness testimony of Jesus and the Apostles as it is presented in the New Testament. Haag’s thesis is refuted by Ratzinger by examining the New Testament in which Satan and Demons exist, and the Devil is not a synonym for sin which is claimed by Haag (Ratzinger, Ibid.).
It’s so glaringly obvious in the belief of those in scripture that both Satan and Demons exist that Haag had to admit this is a commonly held belief of those in 1st century Palestine. However, Haag argues that these people were victims of their understanding and culture during this period of time. Again, it’s important to reiterate that Haag’s position is based on his own cultural bias in which he has already assumed those in Jesus’ time are inferior to his own understanding. Naturally, this type of assertion is one of the most dangerous facets of a strict historical-critic exegesis and the use of historicism by modern scholars. Ratzinger does a good job acknowledging that it’s Haag’s bias that has predetermined his conclusion on this matter, Ratzinger writes, “Haag bids the devil farewell, not in his capacity as exegete or interpreter of Scripture, but rather as a contemporary, who considered the existence of a devil untenable (Ratzinger, 198).”
One of the key aspects in understanding Satan and Demons, after examining the role of the Old Testament as being dependent on the New Testament, is understood when Ratzinger writes, “The spiritual battle against the enslaving powers, the exorcism pronounced over a world blinded by demons, is an inseparable part of Jesus’ spiritual way that belongs to the heart of his own mission and of the mission of his disciples.” (Ratzinger, 202). Furthermore, Ratzinger indicates that our understanding of the faith must be rendered within the faith community. If it is to be determined that Satan is merely an analogy to sin or a sort of moral taboo then the Church’s sacramental life with the foundation of baptism would be moot. Ratzinger writes, “One must be able to take baptism at its word, especially in its central action. It indicates what takes place in becoming a Christian and what does not…exorcism and the renunciation of Satan are part of the central action of baptism.” (Ratzinger, 203.)
At the end of the essay, Ratzinger questions what Haag means that the Devil cannot be understood to exist by what we know in our modern age. In many respects, I believe the question of “Farewell to the Devil?” is one that originates in the metaphysical and spiritual and moves into the material, perhaps, there is to be understood better the sacred and the profane. A good measurement of whether something is contingent on faith testimony which is the essence of the faith is its relation to the Incarnation itself.
How does Satan, the demonic, and hell relate to the Incarnation? In the course of the history of the Church, the great heresies have always been misguided teachings on who is Jesus Christ. Satan and hell must be articles of faith as without those parts of revelation, it would render the Incarnation useless. If theologians eliminate Adam and Eve, the fall, hell, and then the slope—as we see today—leads to there being no such thing as sin, then those theologians have rendered Jesus Christ merely an ancient understanding of the world.
Pope Benedict XVI explained in his 1988 Erasmus lectures, “The debate about modern exegesis is not at its core a debate among historians, but among philosophers”. (Matthew J. Ramage, Jesus Interpreted, 9).
Is the discussion of the Holy Scriptures primarily a philosophical debate of those who claim there is a God and those who do not?
The statement appears to be correct on the surface; however, the difficulty with this particular assertion is that it is a false dichotomy when it comes to the interpretation of what is true and what actually happened as it is described in the written word. In attempting to determine what is true, the historian–both secular and religious–deals with the axiological value judgment of the truth just as much as any philosopher would when it comes to scriptural exegesis and the matter of what is the truth.
Make sure to pre-order my new book: The Birth of God in Historical Context: An Examination of the Infancy Narrative of Jesus Christ:
The Diocese of Springfield Illinois has created a new fraternal group to help support and grow the faith of men in its diocese. The diocese calls this group Legion of Valor and invites the men of our diocese to “close ranks. It’s time to pull up from the grind and gain some much-needed perspective. It’s time to take stock, to recharge, to refocus. It’s time to re-engage our mission as Catholic men.”
During the weekend of September 28th-29th, the topic of discussion for the Legion of Valor was “Entering into Spiritual Warfare.” The keynote speaker for the weekend was Fr. Sebastian Walshe, O. Praem. After the opening prayer for the weekend retreat, Mike Christe, Director of Evangelical and Catechetical Services, challenged us all to foster into our own prayer lives the prayer of the Church—the Liturgy of the Hours. Christe explained that through his own life he’s learned the value of prayer by experiencing the fog of battle in the spiritual battle. It was only when he revamped his prayer life that he was able to pierce through the fog with his prayer serving like night vision goggles. All Catholics needing to cultivate a foundation of prayer, Christe called us to participate in this vital battle by going to morning prayer.
After morning prayer, where the men learned how to pray the hours in community, the men were introduced to Fr. Sebastian Walshe, a Norbertine, from St. Michael’s Abbey in California. Fr. Walshe instructed the men that as Catholics we need to learn and be reminded that there are three distinct battles within the very real war of Spiritual Warfare.
1. The Flesh
2. The World
3. The Devil.
The conflict in this war is between two armies and the combatants are spiritual. Fr. Walshe explained that the spiritual can become visible in extraordinary manifestations such as oppression, possession, and obsession and voiced the concern of the growing trend within the Catholic Church expressing that Satan is merely a symbolism in the world. Fr. Walshe gave one particular example of the Superior General of the Jesuits claiming the sentiment and informed those at the retreat that the Superior General is either “a fool or something worse.”
One important aspect that spoke to me is that Fr. Walshe said that the most concerning aspect in the spiritual life is those who feel that they are okay. In their spiritual life, they do not feel any discomfort nor the pull of temptation. If we’re trying to live a life of holiness we should be aware of the stress of the able, the pull of temptation, and we should feel uncomfortable. Fr. Walshe went into a bit about fasting being a tool that allowed us not to be subject to the flesh and that abortion and the death of children is diabolical in nature because the demons do not want souls to replace them in heaven.
After the first talk ended the group broke for mid-morning prayer and mass. The mass was celebrated in the ordinary rite with the mass parts sung in Latin. It was offered by Fr. Dominic who served as the retreat’s Chaplin. The mass fostered a sense of reverence and was extremely moving hearing the packed chapel full of men chanting the Latin parts of the mass—an experience not easily forgotten.
The retreat broke for lunch after Mass.
The second talk given by Fr. Walshe was on the Virtue of Humility and the power of it. He reminded us that humility is the acceptance that God is in control of our lives, not ourselves. We should reject in our lives the spirit of discouragement and despair when trying to live a life of holiness—that the demonic are often behind these thoughts and we should openly renounce them. Fr. Walshe explained to the group that ultimately our goodness and holiness is given by God’s grace that whatever holiness we’re living it’s because we’re being held up by Christ and the Blessed Virgin like a child holding the hands of their father and mother.
Men must also reject false humility such as denying the goodness of God working through ourselves. For example, someone may give us praise and if we respond that we’re really nothing special we’re participating in false humility. Our response to praise should be “Thank you and thanks be to God, Fr. Walshe said. We also need to avoid the smallness of soul of thinking that we cannot be a great saint or that someone is better at something we’re called to by God. Rather what men should strive for is the virtue of magnanimity and desire to be worthy of the call. God wants us to do good things; he wants us to order our will to his own.
Fr. Walse explained to the men of the Springfield Diocese in Illinois a fantastic exegesis of the Parable of the Servants. He challenged us men to take risks for God. We cannot take the grace given to us by God and bury it out of fear of his wrath. What is striking about the parable is what the parable doesn’t ever say. Fr. Walse explained that any of the persons given talents we’d expect one of them to fail, but none of them do who take risks. We need to put our trust fully in God’s plan for us.
Fr. Walshe gave us ten steps to incorporate the virtue of humility in our spiritual lives:
2. Confession—and hold nothing back in confession.
3. Make our defects public
4. Prefer the common good over our individual good
5. Accept unjust accusations—be confident and do not concern yourself with them
6. Be grateful for truthful correction
7. Do not be troubled by other’s faults; Jesus is the judge.
8. Think and speak well of others
9. Rejoice in our weaknesses and celebrate other’s strengths
10. Perform the mundane and meaningless tasks with joy.
The final short talk of the day was given to us on the weapons for Spiritual warfare which are offensive and defensive:
The Offensive weapons: prayer, fasting, the word of God, saying the name of Jesus and Mary, sacraments, and sacramentals.
The Defensive weapons: faith, hope, forgiveness, well-ordered family, and the sign of the cross.
The final activity of the day before dinner was given by an Our Saviour’s Parishioner and local knot-tying expert Scott Marshall on Mary–the undoer of knots–visit his knot tying youtube page here. Marshall explained the history of the devotion and its connection to Pope Francis while teaching the men how to tie practical knots for everyday activities with the history of knot tying. Some of the men professed a lesson in humility with the experience.
The evening ended with dinner, a business meeting for the diocese, evening prayer, adoration, and confession.
Sunday morning began with morning prayer, mass, and ended with Breakfast and our send out mission given by Our Saviour’s Parishioner Bob Zeller giving us the wisdom of the trials he’s experienced in his own spiritual life.
Learn more about the Legion of Valor at the diocese webpage.
via wikipedia commons: “The Arka Church” in Nowa Huta, Poland.
St. Augustine’s City of God is such a vast body of work that to write several thousand words on the document would be futile. Instead of writing a quasi-commentary on the text, the hope here to highlight the theme of salvation historiography that Augustine attempts to flesh out from the fall of the Roman empire. The decline and fall of the Roman empire is also the subject and title of a famous work on the subject written by Edward Gibbon. It is a work still trumpeted in History and Classics departments at many universities. What is strange about the study of that particular work, which blames the Catholic Church for the fall of the Roman empire, is that many academics seem to miss the fact that Gibbon wrote it as a diatribe against Catholicism—a common theme in 18thcentury England.
Interestingly enough, the work is often used today as a source to criticize all of Christianity as a whole. The trouble about Gibbon’s particular text is that St. Augustine had utterly refuted it 1300 years prior. After learning the contexts of Augustine’s City of Godin comparison to Gibbon’s The History of the Decline and Fall of the Roman Empire, I’d be utterly embarrassed to assign that particular text in a classroom.
Rodney Stark, professor of Religious Studies at Baylor University, writes in his book Bearing False Witness at length about Edward Gibbon’s misrepresentation for the fall of the Roman empire. Stark explains, “Edward Gibbon (1737-94) would surely have been in deep trouble had the bitterly antireligious views he expressed in The History of the Decline and Fall of the Roman Empire not been incorrectly seen as applying to Roman Catholicism … Gibbon’s readers assumed his attacks were specific to Catholicism and not aimed at religion in general.”
A student may spend their entire academic career at multiple colleges studying Roman civilization and culture and never read Augustine, one of the great Latin writers, but will almost definitely read Gibbon. A sad testimony to many history departments on college campuses.
Augustine’s work, The City of God, was written from the year 413 to 426 A.D. Matthew Levering examines that The City of God can be broken into either two parts or five depending on the topics in the work.Levering explains, “Divided into two parts, the work consists in ten books against the pagan gods, followed by twelve books on the origin, progress, and end of the City of God. Divided into five parts the work consists in five books against pagan worship as beneficial for this life; five books against pagan worship…as beneficial for the life to come; four books on the origin of the City of God; four books on its progress; and four books on its end.”
In the frameworks of St. Augustine’s City of God, Augustine employs a particular method of recording history, an approach called by the author as an Augustinian historiography. Levering explains that Augustine seeks to illustrate what “we can expect from historical existence, Augustine painstakingly transforms it into a biblical understanding of history according to which our lives can only be rightly appreciated in terms of ecclesial participation in the eternal God through Christ and the Holy Spirit.”A method commonly thought to have been concentrated in the 7thcentury by the Saint the Venerable Bede, but is Augustine’s use of it in a more expansive role is 300 years before Bede’s work on Ecclesiastical History of the English People.
In the opening paragraph, St. Augustine examines that the task he is about to undertake is one of great difficulty writing:
“I shall consider it both in its temporal stage here below (where it journeys as a pilgrim among sinners and lives by faith) and as solidly established in its eternal abode—that blessed goal for which we patiently hope ‘until justice be turned into judgment,’ but which, one day, is to be the reward of excellence in a final victory and a perfect peace. The task, I realize, is a high and hard one, but God will help me.”
Whereas Edward Gibbon argued that Catholicism ushered what modern history is realizing to be a mythical dark age, Augustine examines the account, as an eyewitness, that Christianity gave moral restraint to Christian soldiers where pagan soldiers did not exercise such virtue:
Have not even those very Romans whom the barbarians spared for the sake of Christ assailed His Name? To this both the shrines of the martyrs and the basilicas of the Apostles bear witness: amid the city’s devastation, these buildings gave refuge not only to the faithful but even to infidels.
St. Augustine examines that source for such barbarism was rooted in paganism. Levering explains, “The Romans constructed gods in their own worst image, and then they used those gods to justify their vicious behavior while at the same time openly mocking the behavior of the gods.” A common objection from skeptics of the faith will be, “People don’t believe in the pagan gods anymore, why should I believe in your God.” It’s important to point out what St. Thomas Aquinas understood that a plethora of beings which all shared the same nature but possessed different characteristics or powers wouldn’t be a ‘god’ in the proper sense of the word. Therefore, one can know rationally there can be only one God. Augustine, in his rhetoric, plays against this idea of different attributed God’s when examining the worship of the Goddess of Victory. He observes that Victory in war must be related to some form of Injustice, and if Injustice is a moral good for the Roman empire when they expand it, perhaps, the Romans should worship Injustice.
In our modern age, studies have shown that people who have sworn off the old religions are still inherently religious (or spiritual is what they claim).The question then becomes, how do these people live out their quasi-spiritualism? Some folk feel as though there is a passive distant god, responsible for creation. The idea is similar to deism popular in the 17thand 18thcenturies with adherents like Thomas Jefferson. Others tend to focus on New Ageism, which is similar to pagan pantheism. Moreover, although there may be other variables, people recreate old religion or figures into their image that adherents for generations would fail to recognize.
Catholic Apologist Trent Horn writes, in his new book Counterfeit Christs, noticing his talk did not go over well with a group of Catholic school teachers:
Afterward, I asked one of the teachers, “What did you think of my presentation?”
“No offense,” she said, “but people like you get worked up about minor things like who can and can’t receive Communion, whereas I think we should just focus on being people of faith…
“I just don’t think Jesus would say that,” she continued. “He wouldn’t say , ‘No, you have this because of somebody’s rules.’ Jesus would be compassionate, not judgmental.”
What Trent is noticing is that people in our society, concerned with not rocking the boat, have made Jesus in the image of a smiling savior and have eliminated the judge. Some would argue that this is a result of a post-conciliar Church concerned with its public relations image in the face of the modern world. The theology and much of the liturgy after Vatican II seemed to move away from the High Christology of the Church (Savior and King) to only the Low Christology (Good Shepherd). The trouble with this perception is that it is an incomplete picture of who is Jesus. A perfect image of Jesus Christ is from an Icon at St. Catherine monastery at Mount Sinai. In that particular icon, the face of Christ is not symmetrical, on one side, it carries the compassionate Jesus, but on the other side is the face of judgment. There’s one aspect of mercy that people tend to forget is that for mercy to be needed, there must be something to be healed from which is sin—and to talk about sin is offensive to our society and many in the Church.
Pagan Gods or Demons?
Interestingly, Augustine makes a connection that because the pagan gods of Rome lead to lack of justice and virtue that they must be demons. Many contemporary Christians would scoff at such an idea of evil and the supernatural with modern psychology. However, not all examples within the Scripture, especially the Gospels, can be explained away as mental illness. For example, the particular witness of Jesus’ healing of the Gerasene demoniac and the death of the herd of pigs is something that modern psychology would lack with any answers.
8 For he had said to him, “Come out of the man, you unclean spirit!” 9 And Jesus asked him, “What is your name?” He replied, “My name is Legion; for we are many.” 10 And he begged him eagerly not to send them out of the country. 11 Now a great herd of swine was feeding there on the hillside; 12 and they begged him, “Send us to the swine, let us enter them.” 13 So he gave them leave. And the unclean spirits came out, and entered the swine; and the herd, numbering about two thousand, rushed down the steep bank into the sea, and were drowned in the sea. 
Augustine understood that there is a spiritual war going on for your soul. It would be in all of our best interest to remember it.
Augustine Distinguishes between fate, predestination, and free will.
What is interesting is that Levering in the book, The Theology of Augustine, explains the position of Cicero as understanding that if God had foreknowledge (middle knowledge) that it would destroy any sense of human freedom.Ironically, Cicero’s position is more or less the same understanding of reformed Calvinist theology of Divine Sovereignty and with it Double Predestination. If the Reformation was put into motion by the idea, “What did Augustine really mean?” then naturally it follows since Augustine contradicts by understanding that the creator can operate within our natures without circumventing our wills ontologically. Levering explains, “Augustine argues that we do not need to choose between divine foreknowledge and human freedom…The transcendent God creates the order of finite causes, in which he includes the creation of free, rational agents.”
In college, I had a professor who was devoutly Russian Orthodox and had a very skewed view of Augustine’s understanding of Free Will due to the debates of the Reformation. Naturally, the Reformation, which so dominated the culture of Western society is more or less driven by hearsay in other Christian circles. What Augustine understands is that God being the creator in the order of beings is that creatures can still participate in the will of God with their free will intact as the nature of God is existence. The professor didn’t understand the nuance of Augustine’s understanding that St. Thomas Aquinas would further develop when it came to the will. Augustine’s thoughts on Free Will are sometimes isolated and taken out of context from On the Predestination of the Saints; however, whether it is from the Confessions, City of God, or his Retractions he makes very clear that man does have a capacity to decide his own outcome in salvation history. Augustine writes:
We would certainly not make a choice if we did not choose to make it. On the other hand, if we take necessity to mean that in virtue of which something must be so and so or must happen in such and such a way, I do not see that we should be afraid of such necessity taking away our freedom of will. We do not put the life of God and the foreknowledge of God under any necessity when we say that God must live an eternal life and must know all things. Neither do we lessen His power when we say He cannot die or be deceived. This is the kind of inability which, if removed, would make God less powerful than He is. God is rightly called omnipotent, even though He is unable to die and be deceived. We call Him omnipotent because He does whatever He wills to do and suffers nothing that He does not will to suffer. He would not, of course, be omnipotent, if He had to suffer anything against His will. It is precisely because He is omnipotent that for Him some things are impossible.
So with us, when we say we must choose freely when we choose at all, what we say is true; yet, we do not subject free choice to any necessity which destroys our liberty. Our choices, therefore, are our own, and they effect, whenever we choose to act, something that would not happen if we had not chosen. Even when a person suffers against his will from the will of others, there is a voluntary act—not, indeed, of the person who suffers. However, a human will prevails—although the power which permits this is God’s
At the end of book 10, Augustine begins to formulate his theology on the City of God. Part of the foundation of his understanding of the City of God is formulated from his synthesis of Porphyry. What Augustine recognizes is that Neo-Platonists could only move so far in their understanding of the metaphysical (spiritual) world, “The Neo-Platonist attempted to combine the philosophies of Plato and Aristotle, believed in a dualism of soul and matter, and God is ultimate transcendence… Although he preferred Neo-Platonist thought, Augustine corrected them, and these corrections found a home with Catholic philosophy” as Augustine synthesizes them within the understanding of the grace of God’s revelation in history.Levering explains, “Scripture records a history in which God acts to reveal himself and to establish a community of holy worship—the City of God.”
Understanding History through Christian lenses.
Augustine begins his treatment of his theology on the City God with a guide, much like On Christian Doctrine, on how to understand Scripture. Levering writes, “For Augustine, Scripture, while written by humans, “is manifestly due to the guiding power of God’s supreme providence, and exercises sovereign authority over the literature of all mankind.”Naturally, this is the understanding and teaching of the Catholic Church:
CCC 105God is the author of Sacred Scripture. “The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit.”
“For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author and have been handed on as such to the Church herself.”
106God inspired the human authors of the sacred books. “To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more.
107The inspired books teach the truth. “Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.”
Augustine has this understanding of what is the purpose and intent for Scripture. He explains in reference to Genesis that there are only four people mentioned, but that doesn’t mean that there are only four people in the entire world. Levering explains, “Augustine reasons that the sacred author mentions only those humans who directly pertain to the narrative’s goal of tracing the heavenly city from Adam to Abraham to the people of God.”Naturally, this is why the narrative mentions Cain going to Nod and knowing his wife.
Levering reminds us that “the path to the City of God is the humility that comes from the mediator who is the Word incarnate…without renewal and elevation by grace, humans cannot know how God intends for us to be united to him.”
There’s another city than the City of God?
Augustine explains that the city of man has its beginning in the fall of some of the angels. Naturally, because God is timeless and eternal as Augustine explains in Book 11 of the City God as well as in the Confession. God was aware that humanity would divide into the two separate camps created by the angels.Levering instructs his readers that “In short, Augustine’s analysis of creation and falls shows that the earthly city, which was created ‘by love of self, even to the contempt of God.’ Turns away from participation in God and seeks happiness strictly in the linear or horizontal dimension of history.”
It appears that Levering, or Augustine, may have contradicted himself when he asserts that Cain and Abel inaugurated the two cities, as he already stated such with the fall of some of the angels. However, perhaps, Levering is discussing how humanity begins to participate in the two cities is launched by Cain and Abel. Augustine writes:
Now, the first man born of the two parents of the human race was Cain. He belonged to the city of man. The next born was Abel, and he was of the City of God. Notice here a parallel between the individual man and the whole race. We all experience as individuals what the Apostle says: ‘It is not the spiritual that comes first, but the physical, and then the spiritual.’ The fact is that every individual springs from a condemned stock and, because of Adam, must be first cankered and carnal,2only later to become sound and spiritual by the process of rebirth in Christ. So, too, with the human race as a whole, as soon as human birth and death began the historical course of the two cities, the first to be born was a citizen of this world and only later came the one who was an alien in the city of men but at home in the City of God, a man predestined by grace and elected by grace. By grace an alien on earth, by grace he was a citizen of heaven.
So, if the two cities were made possible by the fall of the Angels and founded by the act of Cain against his brother, what is the role of the City of God that appears surrounded by the city of man?
One of the significant motifs of the City of God is Noah’s Ark. Of course, many of our great Eastern churches, as well as Western, were designed to imitate the hull of a great ark with the Churches’ naves. Augustine explains that all interpreters of the flood narrative must convey “the mind of the writer who described the flood must realize the connections of this story with the City of God which, in this wicked world, is ever tossed like the ark in the waters of a deluge. 
This ark a symbolism of the City of God—the Body of Christ—“Undoubtedly, the ark is a symbol of the City of God on its pilgrimage in history, a figure of the Church which was saved by the wood on which there hung the ‘Mediator between God and men, himself man, Christ Jesus.”
So, how does the mediator, Christ Jesus, mediate on our behalf within the ark on our pilgrimage toward the City of God? Jesus refreshes us on our journey with the sacrament of his Sacred Body and Blood. Augustine stressed two particular themes of Catholic theology. Whereas many Protestant theologies focus on a personal relationship with the savior, Catholic theology stresses a communal relationship of the Body of Christ—the faithful—with Christ as the head:
Augustine stresses this point here:
#1 “There is, then, a true sacrifice in every work which unites us in a holy communion with God, that is, in every work that is aimed at that final Good in which alone we can be truly blessed. That is why even mercy shown to our fellow men is not a sacrifice unless it is done for God. A sacrifice, even though it is done or offered by man, is something divine—which is what the ancient Latins meant by the word sacrificium.
The second point illustrates how the mediator Christ Jesus—the High Priest—offers the sacrifices of our bodies, the faithful, within the whole of his own mystical body to the Father.
#2 “true sacrifices are works of mercy done to ourselves or our neighbor and directed to God, and since works of mercy are performed that we may be freed from misery and, thereby, be happy, and since happiness is only to be found in that Good of which it is said: ‘But it is good for me to adhere to my God,’ it follows that the whole of that redeemed city, that is, the congregation or communion of saints, is offered as a universal sacrifice to God through the High Priest who, ‘taking the form of a servant, offered Himself in His passion for us that we might be the body of so glorious a Head. For it was this ‘form of a servant’ which He offered, it was in this form that He was the victim, since it is in ‘the form of a servant’ that He is Mediator, Priest and Sacrifice.
What Augustine understands here is the foundational theology of early Christianity that works of mercy having an inherently sacramental nature as stated in the Gospel of Matthew chapter 25; the Judgment of All Nations:
31 “When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, 33 and he will place the sheep at his right hand, but the goats at the left. 34 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?’ 40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.’ 41 Then he will say to those at his left hand, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; 42 for I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ 45 Then he will answer them, ‘Truly, I say to you, as you did it not to one of the least of these, you did it not to me.’ 46And they will go away into eternal punishment, but the righteous into eternal life.”
We can see by this particular text that what we do for the least among us, while the ark is being battered by the waves of the city of man, is an act of worship and faith toward our Lord and Savior Jesus Christ. In this aspect, Christianity cannot be a personal faith, whether that faith is personal in prayer or when those in the secular society, the city of man, call the faithful to have the freedom of worship instead of the freedom to express their religion openly.
If there is no God; there is only politics.
There are a great many different schools of thought when it comes to writing history — a discipline known as historiography. There is the view of “big man” history where people are inspired by leaders and thus moves history. Another viewpoint is that our cultural attachments motivate us, whether they’re ethnic, religious, or forms of beauty. However, the most predominated view of history is that we’re shaped strictly by political factors. The political viewpoint of history has four predominate schools: marxist, New Left, Modernist, and Post-Modernist. Those particular schools breakdown into roughly two categories: class conflict vs. nation-state. How is this important to Augustine and the City of God? Augustine’s text is inherently a historical treatise on the fall of the Roman empire being the result of a transcendent history of the City of God.
Nevertheless, the individual in this community is driven by his passions to pursue his private purposes. Unfortunately, the objects of these purposes are such that no one person (let alone, the world community) can ever be wholly satisfied.
Levering understands this as “History on this view, is largely the record of empire and oppression, as it is in the modern study of history.”The irony is that if the world is only material and secular; what is considered to be moral is only built on borrowed capital from Christian ethics. It’s undoubtedly true that atheist can be moral people, but they do not do so from an atheistic viewpoint. If we are all material accidents, then what happens between us is a mere accident. The only moral law becomes Nietzsche’s ‘state of nature,’ where the strongest are free to oppress the weak.
The idea that the political sphere is the key factor in moving history was challenged on June 2, 1979. A son of Poland returned home to Warsaw, as Pope John Paul II, he “walked vigorously down the stairway from the…[airplane]…, and kissed the ground of Poland. Church bells began tolling throughout a country electric with anticipation.”A nation, starved for faith by materialist oppression of the Soviet Union, started to drown out their native son with chants, “We want God…We Want God…”
Of course, this gets into Augustine’s view on how the Church, ark, is to operate being battered by the waves of the city of man. It’s essential to note Augustine’s exegesis here because Jesus taught the kingdom of God is at hand, and this something that even a consensus of secular scholars acknowledge as a teaching from a historical Jesus who professed this message in 1stcentury Judea. So, how are we to view the ark and its pilgrimage? Augustine says:
“We conclude, therefore, that even now, in time, the Church reigns with Christ both in her living and departed members. ‘For to this end Christ died,’ says St. Paul, ‘and rose again, that he might be Lord both of the dead and of the living.’ If St. John mentions only the souls of the martyrs, that is because they who have battled for the truth unto death reign in death with a special splendor. But, as the part is here used for the whole, we know that the words apply to the remaining faithful who belong to the same Church which is Christ’s Kingdom”
Naturally, this plays into the idea that the Kingdom of God in the Gospels was coming, has come, and will come with the second coming of Christ. Professor of History and Classics Peter Burnell writes in his book The Augustinian Personhow the those who are living in the ark of the City of God should civilly participate in the city of man: “The perfectly just civil society, he says, is so by being a perfect sacrifice to God.”So, it’s certainly not overstated that the duty of the faithful within the Body of Christ is to live a life of sacrifice.
Augustine of Hippo, The City of God, Books I–VII, ed. Hermigild Dressler, trans. Demetrius B. Zema and Gerald G. Walsh, vol. 8, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1950), 17–18.
Augustine of Hippo, The City of God, Books I–VII, ed. Hermigild Dressler, trans. Demetrius B. Zema and Gerald G. Walsh, vol. 8, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1950), 19.
Michael Lipka, and Claire Gecewicz. “More Americans Now Say They’re Spiritual but Not Religious.” Pew Research Center. September 06, 2017. Accessed June 18, 2019. https://www.pewresearch.org/fact-tank/2017/09/06/more-americans-now-say-theyre-spiritual-but-not-religious/.
Augustine of Hippo, The City of God, Books VIII–XVI, ed. Hermigild Dressler, trans. Gerald G. Walsh and Grace Monahan, vol. 14, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1952), 414.
Augustine of Hippo, The City of God, Books XVII–XXII, ed. Hermigild Dressler, trans. Gerald G. Walsh and Daniel J. Honan, vol. 24, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 1954), 278.