Based on the approval of men, regardless of God’s judgment, the love of God exists in an individual who primarily seeks God’s glory despite harsh criticisms by other men. As a consequence, the earthly city is composed of nobilities and subjects that are governed by the exercise of authority where pleasing the state seems to form the sole basis and cause either of anxiety or of contentment among people. In the heavenly city, however, it is the Lord’s command that matters most for the people who fear or delight in following his will. The truth behind divine forces or the ways by which God communicates to men in the city of God may, to a certain extent, raise doubts requiring support via evidences that are less abstract than intangible conviction, Nevertheless, St.
Augustine’s proposition quite matches the remarkable portion of world history when kingdoms indeed found triumph over all others because they, rulers and subjects alike, had hopes that rested highly on God’s power to vanquish the enemies. Augustine further elaborates that the absence of human wisdom enables godliness and genuine worship of God in the heavenly city, such idea may be perceived to bear consistent thought and agreement with the conception of justice in state.
A godly nation with a just king or emperor discerns justice that places no distinction between the rich and the poor or the strong and the weak, only between right and wrong by sensible law, for by the fundamental meaning of the term, it is intended to be carried out at times unjust situations transpire. With the city of God, this condition especially holds for the Lord is considered the supreme being so that all else under him are made equal with each other in view of justice and its righteous function as God himself exhibits no partiality in rendering proper justice on anyone through Christian faith. Much as St.
Augustine distinguished between the two cities with opposing characteristics he more so argued about the two types of man after which the two such communities are derived. First, he presented that of the two parents the human race has in scriptural account, Cain was born initially to symbolize the city of men, followed by Abel whose birth gave rise to the city of God.
By this order comes the notion that man is evil in reference to his firsthand nature then becomes renewed as he finds unique essence in spirituality or in building a relationship with his Creator. Augustine proceeds with “the citizen of
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