St. Augustine: Philosophy, Theology, and the City of God
Aristotle
St. Augustine of Hippo (354-430 AD)
Historical and Philosophical Context
The rise of Christianity coincided with the decline of the Greco-Roman world. Augustine lived during the 4th and 5th centuries under the Roman Empire, a period marked by population decline, ruralization, rigid social stratification (precursor to feudalism), and the increasing power of the army against barbarian invasions. The arts shifted from anthropomorphism to theocentrism, with music serving religious worship. The Greek cyclical conception of time gave way to a linear one, with a beginning and an end.
Christianity became the official religion of the empire in 380 AD under Theodosius the Great, after its earlier approval by Constantine in the Edict of Milan (313 AD). Patristic thinkers (Tertullian, Origen, St. Basil, St. Augustine, etc.) sought to synthesize Christianity with philosophy, particularly Neoplatonism and Stoicism, to address criticisms from pagan philosophers. This nascent Christian philosophy grappled with classical thought and various heresies (Manichaeism, Arianism, etc.). Patristic philosophy explored key themes such as the relationship between reason and faith, the existence of God, creation, human freedom, and the struggle between good and evil—all central to Augustine’s thought.
Augustinian Theories
Faith and Reason (Theory of Knowledge)
Augustine believed faith and reason are complementary. Faith doesn’t negate reason but rather stimulates it. His “theory of illumination” posits, “I think to understand, understand to believe.” Reason initiates the journey towards faith, and once faith is attained, it illuminates reason to understand the mysteries of reality. Reason, enlightened by faith, perceives the unseen and draws out the implications of faith. God, through faith, illuminates the human soul, enabling reason. Reason judges based on immutable and perfect criteria derived from God (divine intelligence).
Theology
St. Augustine offered four proofs for God’s existence:
- Proof of the Inner Self: In the journey of self-discovery, the soul encounters a truth (a prime mover) that is God.
- Perfection of the World: The world’s perfection points to a divine architect.
- Consensus Gentium: Universal acknowledgment of God as creator proves His existence.
- Grades of Good: The graduated scale of goodness indicates a supreme good, which is God.
While God’s essence is ineffable, His attributes, corresponding to the Trinity, can be understood.
Creation and the Problem of Evil (Cosmology)
Drawing on Plato’s Demiurge, Augustine argued for creationism—the divine mind creates reality. Creation is timeless, occurring outside linear time, which begins with the world’s creation. Creation is instantaneous, not a process, as God is immutable and timeless. The doctrine of seminal reasons posits that God created the world in a single act, imbuing some things with immediate existence and others with the potential for future existence.
God created everything, but not evil, which Augustine viewed as the absence of good. He addressed the problem of evil on three levels:
- Metaphysical Evil: The privation of good.
- Moral Evil: Humans, with free will, are responsible for their bad actions.
- Physical Evil: A consequence of original sin, corrupting the body.
Philosophy of History (City of God)
In City of God, Augustine describes two cities: the heavenly city (those who love God) and the earthly city (those who love themselves). These cities coexist until the end of time. Human history is linear, with a beginning (creation) and an end (the triumph of the City of God). Christianity, as a revealed religion, foretells the end of time, but free will allows for human agency and a balance between divine action and human freedom.