Book Review: The City of God - Book 5

Ch. 1 - 5
In this chapter (1) Augustine says that it is foolish to belive that fortune or astrology as any role in the rise of or fall of Nations, people or anything else. He says that it is especially foolish to blame problems on how the skies were at the time. Chapter two argues that two (or more) people born under the same sign can not be twins. Chapter three introduces Nigrdius's argument of the potter's wheel (see pg. 147). Chapter four proceeds to shatter the potter's wheel argument. At the heart of the potter's wheel vs. twins argument is a question. Does the positions of the stars at one's birth/conception determine their nature, and if this is true, does it mean that two people born under the same sign have identical qualities and fates?

Augustine uses Esau and Jacob to shatter this. He argues they were not only born under the same sign but at the same time. They were of opposite temperments and qualities. There was no natural affinity, as some astrologers argue there would be. Chapter five, an argument that the astrologers (called mathemeaticians) are vain. He shows how the evidence continually fails to support the astrologers arguments of astrological twins or of a stellar basis for predestination. Prognostication on the basis of astrology has coincidental successes but these are vastly out weighed by the repeated failures.

Ch. 6 - 10
Chapter six flouts the concept of astrological twins by adding fraternal twins into the mix. Chapter secen argues that like auguaries of auspicious days based on astrology is useless. He makes it sound like a complaint about weather casters. The tone aside, he presents an argument that it is a foolish practice. Chapter eight is a conter argument to fate as viewed by astrology. It argues that fate is dependent upon God's will, that contemporaries of the learned astrologers even recognized this. Chapter nine is a discussion of predetermanisim, among other things.

Augustine seems to argue that men can not have foreknowledge of circumstance unless by divine will. He argues that God is moniscent and therefore has foreknowledge. But, this foreknowledge does not preclude free will for man. And by virtue of man's free will, our lives are not predestined. It sets up a fucntionally self-contradicting statement. The omniscence would not be true if a limitation was placed on God's ability to forsee the future. But the ultimate knowledge of all actions and choices, doesn't it force the issue of predetermanisim? Augustine seems to circle the issue and then drop it with out any real discussion. The logical part of my brain says there is a way to state that predeterminism is false in this setting, but I can not find a way that is not self-contradicting. My heart accepts this, as does my mind. I just struggle for the logic to express it. I suppose it is a matter of faith and must be accepted as such.

Well, I spoke too soon in my commentary on chapter nine. Chapter ten is a discussion of free will; but in a round-about way. It first addresses the proverbial "Can God make a rock so heavy that God, who is all powerful, can not lift it?" That argument's response always seems to be a double negative. Or is self-contradicting or circular. And the logistical flaw is passed down to any argument built off of it. In this case, man being responsible for man's sins and actions. A Chinese fingertrap in words. These always fustrate me. Of course, I was always the one who tried to pull their finger out first.

Ch. 11 - 15
Chapter eleven is a praise of God's provision for life. Chapter twelve is an explination of Roman successes when not due to the worship of God. Augustine seems to argue that the persuit of liberty, justice and good conduct is that reason. Essentially stating if you're good, God rewards you, even if you don't worship God, despite your flaws. Augustine's quote of Cato (pg. 162, lines. 16 - 26) are true of our Republic. A good quote for Dan's website. Chapter thirteen argues the wise do not seek glory. Augustien takes ambition in the sense of seeking glory. He also says that the only bnefit one gains from this is that their efforts are spent on seeking glory, rather then other vices. Chapter fourteen is a warning to seek God's glory, not man's. Chapter fifteen is a statement that the virtuious Romans were rewarded by God.

Ch. 16 - 20
Chapter sixteen states that the examples set by the virtuious Romans should be followed by Christians. Chapter seventeen discusses the "fruits of the Roman's wars." Augustine opens by discussing the disparity between the laws of the Romans for thmselves and the rest of the empire. A fact I must look up or conferr with MaryKate about. I didn't know that there was a legal disparity as well as a social disparity. Augustine then discusses the social disparity. Both discussions note only injustice came from them. It seems the argument this chapter ultimately makes is that equality in law and social standing is morally correct and desireable. And that this is the status of a folower of Jesus in his Kingdom.

Chapter eighteen is a warning to the Christians against boasting or seeking earthly glory for their actions for the faith. Augustine shows how the actions, while good and/or heroic, are nothing new. Augustine's views on the Jewish subjgation by the Romans is not surprising (pg. 171, lines 1-9). Chapter ninteen opens with an effort to distinguish a desire for glorly and the desire to rule. The distinction seems to be between the quest for public power and the desire to be of public service. This distinction then becomes blurred as Augustien points out hypocrites. And the chapter ends with an admonishment to remember all rulers are in power by divine appointment, for a fixed period known only to God. Chapter twenty is an argument that virtues are not in service to base things like pleasure or vainglory but in service to God.

Ch. 21 - 25
Chapter twenty one is another reminder that God determines who is in power. Chapter twenty two continues the theme with the outcome of wars. Chapter twenty three recounts the fall of a pagan Goth King. Augustien argues this was an example and a warning for the pagan Romans. Chapter twenty four states the reasons why a Christian emperor would be deemed as happy. This is followed in chapter twenty five by the example of Constantine.

Ch. 26 - 28
Chapter twenty six continues the theme of the last chapter. The example used here is Theodosius. Given what I know of Roman history, Augusitine is painting an overly rosy picture of Theodosius. Chapter twenty seven is commentary on reported counter arguments being published in response to Augustine's previous works. Agustine effectively says these counter arguments are those of fools and teh ones who consider making them should look wise rather then prove their foolishness.

Originally published: 8/25/06