← The City of God

The City of God · Chapters

Chapters explained

Chapter companions for The City of God by Augustine of Hippo.

  1. Chapter 1

    Editor's Preface

    The editor introduces Augustine's City of God, explaining its occasion (the sack of Rome by the Goths and pagan accusations against Christianity), its plan (twenty-two books refuting pagan worship and establishing the two cities), and its historical and theological significance. The preface also discusses the work's popularity, its encyclopedic value, and Augustine's learning and style.

  2. Chapter 2

    On the City of God Against the Pagans

    Augustine begins his monumental work defending the Christian faith against pagan accusations that the sack of Rome by the Goths was due to the abandonment of the old gods. He introduces the concept of two cities—the earthly city and the heavenly city—and sets the stage for a comprehensive critique of pagan religion and history.

  3. Chapter 3

    Book I

    Augustine defends the Christian religion against pagan accusations that the sack of Rome by the Goths was due to the abandonment of the old gods. He argues that the calamities of life befall both good and bad alike, and that the barbarians spared many pagans out of respect for Christ. He rebukes the ungrateful pagans who reproach Christianity while owing their lives to it, and reflects on the true wealth of Christians, which is spiritual and cannot be lost. He contrasts the earthly city, ruled by lust for power, with the City of God, which sojourns by faith and awaits eternal peace. He also notes that the two cities are intermingled until the last judgment.

  4. Chapter 4

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  5. Chapter 5

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  6. Chapter 6

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  7. Chapter 7

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  8. Chapter 8

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  9. Chapter 9

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  10. Chapter 10

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  11. Chapter 11

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  12. Chapter 12

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  13. Chapter 13

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  14. Chapter 14

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  15. Chapter 15

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  16. Chapter 16

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  17. Chapter 17

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  18. Chapter 18

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  19. Chapter 19

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  20. Chapter 20

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  21. Chapter 21

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  22. Chapter 22

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  23. Chapter 23

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  24. Chapter 24

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  25. Chapter 25

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  26. Chapter 26

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  27. Chapter 27

    Of the one only true principle which alone purifies and renews human nature

    Augustine argues that there is only one true principle of purification, which is Christ, the Word made flesh. He contrasts this with the Platonists and Porphyry, who erroneously speak of multiple principles and refuse to recognize Christ as the unique Mediator who cleanses human nature by assuming flesh and soul without sin, dying for our sins, and rising again.

  28. Chapter 28

    XXV

    Augustine explains that all saints, both before and under the law, were justified by faith in the mystery of Christ's incarnation. He uses Psalm 73 to illustrate the distinction between the Old and New Testaments, showing that the psalmist's desire to cleave to God represents the true end and supreme good. The chapter emphasizes that purification comes through faith and godliness, and that the saints of old, like the angels, invite us to worship the one true God rather than created spirits.

  29. Chapter 29

    Of Porphyry’s weakness in wavering between the confession of the true God and the worship of demons

    Augustine critiques Porphyry for failing to fully condemn polytheistic worship despite recognizing the distinction between angels who declare God's will and those involved in theurgy. He argues that the true angels desire worship only for the one true God, not for themselves, and that the theurgic spirits are actually wicked demons bound by incantations. Augustine challenges Porphyry's inconsistency in elevating these demonic powers to the status of sidereal gods.

  30. Chapter 30

    XXVII

    Augustine contrasts the errors of Porphyry and Apuleius regarding demons and theurgy, arguing that Christ alone offers true purification of the whole person—mind, spirit, and body—and that theurgic practices, promoted by demons, are deceptive and inferior to the cleansing found in Christ.

  31. Chapter 31

    XXVIII

    Augustine criticizes Porphyry for failing to recognize Christ as the true wisdom and virtue of God, arguing that Porphyry's pride in vain science leads him to reject Christ's humility. He contrasts the futile theurgic arts with the purifying power of chastity and the grace of Christ, which heals the weak and humble.

  32. Chapter 32

    Of the incarnation of our Lord Jesus Christ, which the Platonists in their impiety blush to acknowledge

    Augustine addresses the Platonists, acknowledging that they have some understanding of the Father, Son, and Holy Spirit, but they refuse to accept the incarnation of the Son of God. He argues that the incarnation is the way to salvation and blessedness, and that the Platonists' pride prevents them from embracing the humility of Christ. He contrasts their belief in the eternal blessedness of celestial bodies with their rejection of the resurrection body, and chides them for being ashamed to learn from Christ and His apostles.

  33. Chapter 33

    Porphyry's Emendations of Platonism on the Soul's Return

    Augustine examines Porphyry's modifications to Platonic doctrine, particularly the rejection of the transmigration of souls into beasts and the cyclical return of souls to bodies. He contrasts Porphyry's view that purified souls return to the Father permanently with the Platonic and Virgilian idea of a necessary revolution of souls, arguing that the Christian doctrine of a single resurrection is more honorable and truthful.

  34. Chapter 34

    XXXI

    Augustine refutes the Platonist argument that the human soul is co-eternal with God, arguing that the soul is created and had a beginning. He uses Plato's own statements about the world and the gods having a beginning but no end to undermine the Platonist claim that nothing endless can have a beginning. He concludes that human incapacity must yield to divine authority, and that true religion is learned from the blessed spirits who direct worship only to God through the sacrifice of Christ.

  35. Chapter 35

    XXXII

    Augustine discusses the universal way of the soul's deliverance, which Porphyry sought but did not find, and which is only revealed through the grace of Christ. He argues that this way, the Christian religion, is the sole path to salvation, available to all nations, and that its truth is confirmed by fulfilled prophecies and miracles.

  36. Chapter 36

    That Only Through the Christian Religion Could the Deceit of Malign Spirits Have Been Manifested

    Augustine argues that only the Christian religion has exposed the deceit of malign spirits who pose as gods, using the names of dead souls or mundane creatures to demand worship. He criticizes Varro's attempts to justify pagan rites through natural explanations, showing that such interpretations fail to excuse the turpitude and absurdity of the sacred rites, and that the theaters and shrines are equally corrupt.

  37. Chapter 37

    Concerning the books of Numa Pompilius, which the senate ordered to be burned, in order that the causes of sacred rites therein assigned should not become known.

    Augustine discusses the discovery of Numa Pompilius's books containing the secret causes of Roman sacred rites. The senate, after reading some of the causes, ordered the books burned to prevent the knowledge of these shameful and demonic origins from disturbing the state, while still maintaining the rites themselves.

  38. Chapter 38

    XXXV

    Augustine discusses Numa Pompilius's use of hydromancy, a form of divination involving water and necromancy, to learn sacred rites and their hidden causes. He contrasts this demonic deception with true worship of God, noting that the Roman senate burned Numa's secret books because they recognized their pernicious nature. Augustine emphasizes that such practices are alien to true religion and warns against fellowship with malign demons.

  39. Chapter 39

    What subjects are to be handled in the following discourse

    Augustine outlines his plan to refute those who blame Christianity for the disasters of Rome, by recounting calamities before the prohibition of sacrifices, showing how the true God granted Rome's empire, exposing the deceit of false gods, and finally engaging with philosophers who worship gods for post-mortem benefits rather than present advantages.

  40. Chapter 40

    Book II

    Augustine reviews the calamities suffered by Rome before Christ, arguing that the false gods did not preserve Rome from misfortune but instead corrupted its morals. He defends Christianity against charges of causing Rome's decline, showing that the gods failed to prevent moral decay and that true felicity comes only from the one true God.

  41. Chapter 41

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  42. Chapter 42

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  43. Chapter 43

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  44. Chapter 44

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  45. Chapter 45

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  46. Chapter 46

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  47. Chapter 47

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  48. Chapter 48

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  49. Chapter 49

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  50. Chapter 50

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  51. Chapter 51

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  52. Chapter 52

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  53. Chapter 53

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  54. Chapter 54

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  55. Chapter 55

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  56. Chapter 56

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  57. Chapter 57

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  58. Chapter 58

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  59. Chapter 59

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  60. Chapter 60

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  61. Chapter 61

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  62. Chapter 62

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  63. Chapter 63

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  64. Chapter 64

    Of the one only true principle which alone purifies and renews human nature

    Augustine argues that there is only one true principle of purification, which is Christ, the Word made flesh. He contrasts this with the Platonists and Porphyry, who erroneously speak of multiple principles and refuse to recognize Christ as the unique Mediator who cleanses human nature by assuming flesh and soul without sin, dying for our sins, and rising again.

  65. Chapter 65

    XXV

    Augustine explains that all saints, both before and under the law, were justified by faith in the mystery of Christ's incarnation. He uses Psalm 73 to illustrate the distinction between the Old and New Testaments, showing that the psalmist's desire to cleave to God represents the true end and supreme good. The chapter emphasizes that purification comes through faith and godliness, and that the saints of old, like the angels, invite us to worship the one true God rather than created spirits.

  66. Chapter 66

    Of Porphyry’s weakness in wavering between the confession of the true God and the worship of demons

    Augustine critiques Porphyry for failing to fully condemn polytheistic worship despite recognizing the distinction between angels who declare God's will and those involved in theurgy. He argues that the true angels desire worship only for the one true God, not for themselves, and that the theurgic spirits are actually wicked demons bound by incantations. Augustine challenges Porphyry's inconsistency in elevating these demonic powers to the status of sidereal gods.

  67. Chapter 67

    XXVII

    Augustine contrasts the errors of Porphyry and Apuleius regarding demons and theurgy, arguing that Christ alone offers true purification of the whole person—mind, spirit, and body—and that theurgic practices, promoted by demons, are deceptive and inferior to the cleansing found in Christ.

  68. Chapter 68

    XXVIII

    Augustine criticizes Porphyry for failing to recognize Christ as the true wisdom and virtue of God, arguing that Porphyry's pride in vain science leads him to reject Christ's humility. He contrasts the futile theurgic arts with the purifying power of chastity and the grace of Christ, which heals the weak and humble.

  69. Chapter 69

    Of the incarnation of our Lord Jesus Christ, which the Platonists in their impiety blush to acknowledge

    Augustine addresses the Platonists, acknowledging that they have some understanding of the Father, Son, and Holy Spirit, but they refuse to accept the incarnation of the Son of God. He argues that the incarnation is the way to salvation and blessedness, and that the Platonists' pride prevents them from embracing the humility of Christ. He contrasts their belief in the eternal blessedness of celestial bodies with their rejection of the resurrection body, and chides them for being ashamed to learn from Christ and His apostles.

  70. Chapter 70

    Book III: External Calamities and the Failure of the Pagan Gods

    Augustine argues that the pagan gods failed to protect Rome from external disasters such as war, famine, and pestilence, even when they were worshipped exclusively before Christ. He uses examples like the fall of Troy, the adultery of Paris, and the fratricide of Romulus to show that the gods were indifferent to moral corruption and unable to prevent calamities. He also critiques Varro's notion that false claims of divine descent are useful for the state, and recounts the violent ends of Roman kings to demonstrate the gods' impotence.

  71. Chapter 71

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  72. Chapter 72

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  73. Chapter 73

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  74. Chapter 74

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  75. Chapter 75

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  76. Chapter 76

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  77. Chapter 77

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  78. Chapter 78

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  79. Chapter 79

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  80. Chapter 80

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  81. Chapter 81

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  82. Chapter 82

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  83. Chapter 83

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  84. Chapter 84

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  85. Chapter 85

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  86. Chapter 86

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  87. Chapter 87

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  88. Chapter 88

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  89. Chapter 89

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  90. Chapter 90

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  91. Chapter 91

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  92. Chapter 92

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  93. Chapter 93

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  94. Chapter 94

    Of the one only true principle which alone purifies and renews human nature

    Augustine argues that there is only one true principle of purification, which is Christ, the Word made flesh. He contrasts this with the Platonists and Porphyry, who erroneously speak of multiple principles and refuse to recognize Christ as the unique Mediator who cleanses human nature by assuming flesh and soul without sin, dying for our sins, and rising again.

  95. Chapter 95

    XXV

    Augustine explains that all saints, both before and under the law, were justified by faith in the mystery of Christ's incarnation. He uses Psalm 73 to illustrate the distinction between the Old and New Testaments, showing that the psalmist's desire to cleave to God represents the true end and supreme good. The chapter emphasizes that purification comes through faith and godliness, and that the saints of old, like the angels, invite us to worship the one true God rather than created spirits.

  96. Chapter 96

    Of Porphyry’s weakness in wavering between the confession of the true God and the worship of demons

    Augustine critiques Porphyry for failing to fully condemn polytheistic worship despite recognizing the distinction between angels who declare God's will and those involved in theurgy. He argues that the true angels desire worship only for the one true God, not for themselves, and that the theurgic spirits are actually wicked demons bound by incantations. Augustine challenges Porphyry's inconsistency in elevating these demonic powers to the status of sidereal gods.

  97. Chapter 97

    XXVII

    Augustine contrasts the errors of Porphyry and Apuleius regarding demons and theurgy, arguing that Christ alone offers true purification of the whole person—mind, spirit, and body—and that theurgic practices, promoted by demons, are deceptive and inferior to the cleansing found in Christ.

  98. Chapter 98

    XXVIII

    Augustine criticizes Porphyry for failing to recognize Christ as the true wisdom and virtue of God, arguing that Porphyry's pride in vain science leads him to reject Christ's humility. He contrasts the futile theurgic arts with the purifying power of chastity and the grace of Christ, which heals the weak and humble.

  99. Chapter 99

    Of the incarnation of our Lord Jesus Christ, which the Platonists in their impiety blush to acknowledge

    Augustine addresses the Platonists, acknowledging that they have some understanding of the Father, Son, and Holy Spirit, but they refuse to accept the incarnation of the Son of God. He argues that the incarnation is the way to salvation and blessedness, and that the Platonists' pride prevents them from embracing the humility of Christ. He contrasts their belief in the eternal blessedness of celestial bodies with their rejection of the resurrection body, and chides them for being ashamed to learn from Christ and His apostles.

  100. Chapter 100

    Porphyry's Emendations of Platonism on the Soul's Return

    Augustine examines Porphyry's modifications to Platonic doctrine, particularly the rejection of the transmigration of souls into beasts and the cyclical return of souls to bodies. He contrasts Porphyry's view that purified souls return to the Father permanently with the Platonic and Virgilian idea of a necessary revolution of souls, arguing that the Christian doctrine of a single resurrection is more honorable and truthful.

  101. Chapter 101

    XXXI

    Augustine refutes the Platonist argument that the human soul is co-eternal with God, arguing that the soul is created and had a beginning. He uses Plato's own statements about the world and the gods having a beginning but no end to undermine the Platonist claim that nothing endless can have a beginning. He concludes that human incapacity must yield to divine authority, and that true religion is learned from the blessed spirits who direct worship only to God through the sacrifice of Christ.

  102. Chapter 102

    Book IV: The One True God, Not the Pagan Gods, Is the Author of Earthly Kingdoms

    Augustine argues that the rise and long duration of the Roman Empire should be attributed to the one true God, the author of felicity, and not to the pagan gods. He reviews his earlier arguments against those who blame Christianity for Rome's calamities, and uses the testimony of learned Romans like Varro and Cicero to expose the absurdity and superstition of pagan worship. He further illustrates that earthly kingdoms, including the Assyrian empire under Ninus, are founded and maintained by God's power and judgment, not by the help of false gods.

  103. Chapter 103

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  104. Chapter 104

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  105. Chapter 105

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  106. Chapter 106

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  107. Chapter 107

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  108. Chapter 108

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  109. Chapter 109

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  110. Chapter 110

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  111. Chapter 111

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  112. Chapter 112

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  113. Chapter 113

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  114. Chapter 114

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  115. Chapter 115

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  116. Chapter 116

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  117. Chapter 117

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  118. Chapter 118

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  119. Chapter 119

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  120. Chapter 120

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  121. Chapter 121

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  122. Chapter 122

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  123. Chapter 123

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  124. Chapter 124

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  125. Chapter 125

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  126. Chapter 126

    Of the one only true principle which alone purifies and renews human nature

    Augustine argues that there is only one true principle of purification, which is Christ, the Word made flesh. He contrasts this with the Platonists and Porphyry, who erroneously speak of multiple principles and refuse to recognize Christ as the unique Mediator who cleanses human nature by assuming flesh and soul without sin, dying for our sins, and rising again.

  127. Chapter 127

    XXV

    Augustine explains that all saints, both before and under the law, were justified by faith in the mystery of Christ's incarnation. He uses Psalm 73 to illustrate the distinction between the Old and New Testaments, showing that the psalmist's desire to cleave to God represents the true end and supreme good. The chapter emphasizes that purification comes through faith and godliness, and that the saints of old, like the angels, invite us to worship the one true God rather than created spirits.

  128. Chapter 128

    Of Porphyry’s weakness in wavering between the confession of the true God and the worship of demons

    Augustine critiques Porphyry for failing to fully condemn polytheistic worship despite recognizing the distinction between angels who declare God's will and those involved in theurgy. He argues that the true angels desire worship only for the one true God, not for themselves, and that the theurgic spirits are actually wicked demons bound by incantations. Augustine challenges Porphyry's inconsistency in elevating these demonic powers to the status of sidereal gods.

  129. Chapter 129

    XXVII

    Augustine contrasts the errors of Porphyry and Apuleius regarding demons and theurgy, arguing that Christ alone offers true purification of the whole person—mind, spirit, and body—and that theurgic practices, promoted by demons, are deceptive and inferior to the cleansing found in Christ.

  130. Chapter 130

    XXVIII

    Augustine criticizes Porphyry for failing to recognize Christ as the true wisdom and virtue of God, arguing that Porphyry's pride in vain science leads him to reject Christ's humility. He contrasts the futile theurgic arts with the purifying power of chastity and the grace of Christ, which heals the weak and humble.

  131. Chapter 131

    Of the incarnation of our Lord Jesus Christ, which the Platonists in their impiety blush to acknowledge

    Augustine addresses the Platonists, acknowledging that they have some understanding of the Father, Son, and Holy Spirit, but they refuse to accept the incarnation of the Son of God. He argues that the incarnation is the way to salvation and blessedness, and that the Platonists' pride prevents them from embracing the humility of Christ. He contrasts their belief in the eternal blessedness of celestial bodies with their rejection of the resurrection body, and chides them for being ashamed to learn from Christ and His apostles.

  132. Chapter 132

    Porphyry's Emendations of Platonism on the Soul's Return

    Augustine examines Porphyry's modifications to Platonic doctrine, particularly the rejection of the transmigration of souls into beasts and the cyclical return of souls to bodies. He contrasts Porphyry's view that purified souls return to the Father permanently with the Platonic and Virgilian idea of a necessary revolution of souls, arguing that the Christian doctrine of a single resurrection is more honorable and truthful.

  133. Chapter 133

    XXXI

    Augustine refutes the Platonist argument that the human soul is co-eternal with God, arguing that the soul is created and had a beginning. He uses Plato's own statements about the world and the gods having a beginning but no end to undermine the Platonist claim that nothing endless can have a beginning. He concludes that human incapacity must yield to divine authority, and that true religion is learned from the blessed spirits who direct worship only to God through the sacrifice of Christ.

  134. Chapter 134

    XXXII

    Augustine discusses the universal way of the soul's deliverance, which Porphyry sought but did not find, and which is only revealed through the grace of Christ. He argues that this way, the Christian religion, is the sole path to salvation, available to all nations, and that its truth is confirmed by fulfilled prophecies and miracles.

  135. Chapter 135

    That Only Through the Christian Religion Could the Deceit of Malign Spirits Have Been Manifested

    Augustine argues that only the Christian religion has exposed the deceit of malign spirits who pose as gods, using the names of dead souls or mundane creatures to demand worship. He criticizes Varro's attempts to justify pagan rites through natural explanations, showing that such interpretations fail to excuse the turpitude and absurdity of the sacred rites, and that the theaters and shrines are equally corrupt.

  136. Chapter 136

    Concerning the books of Numa Pompilius, which the senate ordered to be burned, in order that the causes of sacred rites therein assigned should not become known.

    Augustine discusses the discovery of Numa Pompilius's books containing the secret causes of Roman sacred rites. The senate, after reading some of the causes, ordered the books burned to prevent the knowledge of these shameful and demonic origins from disturbing the state, while still maintaining the rites themselves.

  137. Chapter 137

    Book V

    Augustine discusses the doctrine of fate, refuting those who attribute the power and increase of the Roman empire to fate or false gods. He argues that God's prescience does not negate free will, and examines the virtues of the ancient Romans, showing that their dominion was granted by divine providence, not by their pagan worship. He concludes by defining the true happiness of Christian emperors.

  138. Chapter 138

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  139. Chapter 139

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  140. Chapter 140

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  141. Chapter 141

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  142. Chapter 142

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  143. Chapter 143

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  144. Chapter 144

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  145. Chapter 145

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  146. Chapter 146

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  147. Chapter 147

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  148. Chapter 148

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  149. Chapter 149

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  150. Chapter 150

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  151. Chapter 151

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  152. Chapter 152

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  153. Chapter 153

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  154. Chapter 154

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  155. Chapter 155

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  156. Chapter 156

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  157. Chapter 157

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  158. Chapter 158

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  159. Chapter 159

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  160. Chapter 160

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  161. Chapter 161

    Of the one only true principle which alone purifies and renews human nature

    Augustine argues that there is only one true principle of purification, which is Christ, the Word made flesh. He contrasts this with the Platonists and Porphyry, who erroneously speak of multiple principles and refuse to recognize Christ as the unique Mediator who cleanses human nature by assuming flesh and soul without sin, dying for our sins, and rising again.

  162. Chapter 162

    XXV

    Augustine explains that all saints, both before and under the law, were justified by faith in the mystery of Christ's incarnation. He uses Psalm 73 to illustrate the distinction between the Old and New Testaments, showing that the psalmist's desire to cleave to God represents the true end and supreme good. The chapter emphasizes that purification comes through faith and godliness, and that the saints of old, like the angels, invite us to worship the one true God rather than created spirits.

  163. Chapter 163

    Of Porphyry’s weakness in wavering between the confession of the true God and the worship of demons

    Augustine critiques Porphyry for failing to fully condemn polytheistic worship despite recognizing the distinction between angels who declare God's will and those involved in theurgy. He argues that the true angels desire worship only for the one true God, not for themselves, and that the theurgic spirits are actually wicked demons bound by incantations. Augustine challenges Porphyry's inconsistency in elevating these demonic powers to the status of sidereal gods.

  164. Chapter 164

    Book VI

    Augustine shifts his argument from those who worship the gods for temporal advantages to those who seek eternal life through them. He introduces Varro's division of theology into three kinds—mythical, natural, and civil—and demonstrates that neither the mythical nor the civil theology can grant eternal happiness. He also cites Seneca's censure of civil theology and concludes that only the one true God, the giver of true felicity, can bestow eternal life.

  165. Chapter 165

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  166. Chapter 166

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  167. Chapter 167

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  168. Chapter 168

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  169. Chapter 169

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  170. Chapter 170

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  171. Chapter 171

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  172. Chapter 172

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  173. Chapter 173

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  174. Chapter 174

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  175. Chapter 175

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  176. Chapter 176

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  177. Chapter 177

    Book VII

    Augustine argues that eternal life cannot be attained through the worship of the select gods of the civil theology, such as Janus, Jupiter, and Saturn. He critiques Varro's attempts to interpret pagan myths as natural allegories, showing that these interpretations reduce the gods to mutable, corporeal things and fail to lead to the true, unchangeable God. Augustine emphasizes that worship of any creature—whether soul, body, or element—with rites due only to the Creator is impious, and that the civil theology's obscene rites serve only to attract wicked spirits.

  178. Chapter 178

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  179. Chapter 179

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  180. Chapter 180

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  181. Chapter 181

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  182. Chapter 182

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  183. Chapter 183

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  184. Chapter 184

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  185. Chapter 185

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  186. Chapter 186

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  187. Chapter 187

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  188. Chapter 188

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  189. Chapter 189

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  190. Chapter 190

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  191. Chapter 191

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  192. Chapter 192

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  193. Chapter 193

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  194. Chapter 194

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  195. Chapter 195

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  196. Chapter 196

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  197. Chapter 197

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  198. Chapter 198

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  199. Chapter 199

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  200. Chapter 200

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  201. Chapter 201

    Of the one only true principle which alone purifies and renews human nature

    Augustine argues that there is only one true principle of purification, which is Christ, the Word made flesh. He contrasts this with the Platonists and Porphyry, who erroneously speak of multiple principles and refuse to recognize Christ as the unique Mediator who cleanses human nature by assuming flesh and soul without sin, dying for our sins, and rising again.

  202. Chapter 202

    XXV

    Augustine explains that all saints, both before and under the law, were justified by faith in the mystery of Christ's incarnation. He uses Psalm 73 to illustrate the distinction between the Old and New Testaments, showing that the psalmist's desire to cleave to God represents the true end and supreme good. The chapter emphasizes that purification comes through faith and godliness, and that the saints of old, like the angels, invite us to worship the one true God rather than created spirits.

  203. Chapter 203

    Of Porphyry’s weakness in wavering between the confession of the true God and the worship of demons

    Augustine critiques Porphyry for failing to fully condemn polytheistic worship despite recognizing the distinction between angels who declare God's will and those involved in theurgy. He argues that the true angels desire worship only for the one true God, not for themselves, and that the theurgic spirits are actually wicked demons bound by incantations. Augustine challenges Porphyry's inconsistency in elevating these demonic powers to the status of sidereal gods.

  204. Chapter 204

    XXVII

    Augustine contrasts the errors of Porphyry and Apuleius regarding demons and theurgy, arguing that Christ alone offers true purification of the whole person—mind, spirit, and body—and that theurgic practices, promoted by demons, are deceptive and inferior to the cleansing found in Christ.

  205. Chapter 205

    XXVIII

    Augustine criticizes Porphyry for failing to recognize Christ as the true wisdom and virtue of God, arguing that Porphyry's pride in vain science leads him to reject Christ's humility. He contrasts the futile theurgic arts with the purifying power of chastity and the grace of Christ, which heals the weak and humble.

  206. Chapter 206

    Of the incarnation of our Lord Jesus Christ, which the Platonists in their impiety blush to acknowledge

    Augustine addresses the Platonists, acknowledging that they have some understanding of the Father, Son, and Holy Spirit, but they refuse to accept the incarnation of the Son of God. He argues that the incarnation is the way to salvation and blessedness, and that the Platonists' pride prevents them from embracing the humility of Christ. He contrasts their belief in the eternal blessedness of celestial bodies with their rejection of the resurrection body, and chides them for being ashamed to learn from Christ and His apostles.

  207. Chapter 207

    Porphyry's Emendations of Platonism on the Soul's Return

    Augustine examines Porphyry's modifications to Platonic doctrine, particularly the rejection of the transmigration of souls into beasts and the cyclical return of souls to bodies. He contrasts Porphyry's view that purified souls return to the Father permanently with the Platonic and Virgilian idea of a necessary revolution of souls, arguing that the Christian doctrine of a single resurrection is more honorable and truthful.

  208. Chapter 208

    XXXI

    Augustine refutes the Platonist argument that the human soul is co-eternal with God, arguing that the soul is created and had a beginning. He uses Plato's own statements about the world and the gods having a beginning but no end to undermine the Platonist claim that nothing endless can have a beginning. He concludes that human incapacity must yield to divine authority, and that true religion is learned from the blessed spirits who direct worship only to God through the sacrifice of Christ.

  209. Chapter 209

    XXXII

    Augustine discusses the universal way of the soul's deliverance, which Porphyry sought but did not find, and which is only revealed through the grace of Christ. He argues that this way, the Christian religion, is the sole path to salvation, available to all nations, and that its truth is confirmed by fulfilled prophecies and miracles.

  210. Chapter 210

    That Only Through the Christian Religion Could the Deceit of Malign Spirits Have Been Manifested

    Augustine argues that only the Christian religion has exposed the deceit of malign spirits who pose as gods, using the names of dead souls or mundane creatures to demand worship. He criticizes Varro's attempts to justify pagan rites through natural explanations, showing that such interpretations fail to excuse the turpitude and absurdity of the sacred rites, and that the theaters and shrines are equally corrupt.

  211. Chapter 211

    Concerning the books of Numa Pompilius, which the senate ordered to be burned, in order that the causes of sacred rites therein assigned should not become known.

    Augustine discusses the discovery of Numa Pompilius's books containing the secret causes of Roman sacred rites. The senate, after reading some of the causes, ordered the books burned to prevent the knowledge of these shameful and demonic origins from disturbing the state, while still maintaining the rites themselves.

  212. Chapter 212

    XXXV

    Augustine discusses Numa Pompilius's use of hydromancy, a form of divination involving water and necromancy, to learn sacred rites and their hidden causes. He contrasts this demonic deception with true worship of God, noting that the Roman senate burned Numa's secret books because they recognized their pernicious nature. Augustine emphasizes that such practices are alien to true religion and warns against fellowship with malign demons.

  213. Chapter 213

    Book VIII: Natural Theology and the Platonists

    Augustine turns to natural theology, engaging primarily with the Platonists, whom he considers the closest philosophical approximation to Christian truth. He refutes Apuleius and others who argue that demons serve as mediators between gods and men, demonstrating that demons, being vicious, cannot reconcile men to good gods. He also contrasts Christian veneration of martyrs with pagan worship of dead men, emphasizing that Christians offer sacrifice only to God.

  214. Chapter 214

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  215. Chapter 215

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  216. Chapter 216

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  217. Chapter 217

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  218. Chapter 218

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  219. Chapter 219

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  220. Chapter 220

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  221. Chapter 221

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  222. Chapter 222

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  223. Chapter 223

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  224. Chapter 224

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  225. Chapter 225

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  226. Chapter 226

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  227. Chapter 227

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  228. Chapter 228

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  229. Chapter 229

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  230. Chapter 230

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  231. Chapter 231

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  232. Chapter 232

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  233. Chapter 233

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  234. Chapter 234

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  235. Chapter 235

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  236. Chapter 236

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  237. Chapter 237

    Of the one only true principle which alone purifies and renews human nature

    Augustine argues that there is only one true principle of purification, which is Christ, the Word made flesh. He contrasts this with the Platonists and Porphyry, who erroneously speak of multiple principles and refuse to recognize Christ as the unique Mediator who cleanses human nature by assuming flesh and soul without sin, dying for our sins, and rising again.

  238. Chapter 238

    XXV

    Augustine explains that all saints, both before and under the law, were justified by faith in the mystery of Christ's incarnation. He uses Psalm 73 to illustrate the distinction between the Old and New Testaments, showing that the psalmist's desire to cleave to God represents the true end and supreme good. The chapter emphasizes that purification comes through faith and godliness, and that the saints of old, like the angels, invite us to worship the one true God rather than created spirits.

  239. Chapter 239

    Of Porphyry’s weakness in wavering between the confession of the true God and the worship of demons

    Augustine critiques Porphyry for failing to fully condemn polytheistic worship despite recognizing the distinction between angels who declare God's will and those involved in theurgy. He argues that the true angels desire worship only for the one true God, not for themselves, and that the theurgic spirits are actually wicked demons bound by incantations. Augustine challenges Porphyry's inconsistency in elevating these demonic powers to the status of sidereal gods.

  240. Chapter 240

    XXVII

    Augustine contrasts the errors of Porphyry and Apuleius regarding demons and theurgy, arguing that Christ alone offers true purification of the whole person—mind, spirit, and body—and that theurgic practices, promoted by demons, are deceptive and inferior to the cleansing found in Christ.

  241. Chapter 241

    Book IX: The Mediation of Demons and the Unique Mediation of Christ

    Augustine continues his critique of the Platonist distinction between good and evil demons, arguing that all demons are wicked spirits. He refutes the idea that demons can serve as mediators between gods and men, showing that they are subject to passions and lack true virtue. He contrasts this with the unique mediation of Christ, who, being both God and man, cleanses and redeems humanity. The chapter also discusses the nature of passions, the difference between good angels and demons, and the pride of demons who seek divine honors.

  242. Chapter 242

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  243. Chapter 243

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  244. Chapter 244

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  245. Chapter 245

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  246. Chapter 246

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  247. Chapter 247

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  248. Chapter 248

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  249. Chapter 249

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  250. Chapter 250

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  251. Chapter 251

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  252. Chapter 252

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  253. Chapter 253

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  254. Chapter 254

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  255. Chapter 255

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  256. Chapter 256

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  257. Chapter 257

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  258. Chapter 258

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  259. Chapter 259

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  260. Chapter 260

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  261. Chapter 261

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  262. Chapter 262

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  263. Chapter 263

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  264. Chapter 264

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  265. Chapter 265

    Book X: True Worship and the Way to Blessedness

    Augustine argues that true happiness and blessedness come only through worship of the one true God, not through the worship of demons or many gods. He distinguishes between the service due to God alone (λατρεία) and other forms of honor, and explains that the good angels desire worship to be directed to God, not themselves. He also discusses the nature of sacrifice, asserting that God requires not material offerings but a contrite heart, and that visible miracles serve to awaken the soul to worship the invisible God.

  266. Chapter 266

    Chapter I

    Augustine examines the precise nature of worship due to God alone, distinguishing the unique service (λατρεία) owed to the Creator from the general honors paid to creatures, and argues that even the Platonists, who rightly identify God as the source of happiness, must reject the worship of any lesser spirits or demons.

  267. Chapter 267

    The Opinion of Plotinus the Platonist Regarding Enlightenment from Above

    Augustine discusses the Platonist philosopher Plotinus, who agrees with Christian teaching that all rational souls, including those of heavenly spirits, derive their blessedness and light from a single divine source—God, the intelligible Light. Augustine cites Plotinus's comparison of God to the sun and the soul to the moon, and supports this with the Gospel of John, which distinguishes John the Baptist as a witness to the true Light, not the Light itself.

  268. Chapter 268

    III

    Augustine argues that the Platonists, despite knowing something of the Creator, have misunderstood true worship by giving divine honor to angels. He explains that true worship—latria—is due to God alone, and that our happiness consists in being united to God through love, which fulfills the two great commandments.

  269. Chapter 269

    That Sacrifice Is Due to the True God Only

    Augustine argues that sacrifice is due to God alone, not to any human or created being. He points to the ancient practice of sacrifice as worship of God, citing the biblical example of Cain and Abel to illustrate that God accepts the sacrifice offered with a right heart and rejects that which is not.

  270. Chapter 270

    V

    Augustine explains that God does not require animal sacrifices for His own benefit, but rather instituted them as visible signs of the invisible sacrifice of a contrite heart and righteous living. He argues that true sacrifice consists in love of God and neighbor, and that the old sacrificial system prefigured the spiritual worship God desires.

  271. Chapter 271

    Of the true and perfect sacrifice

    Augustine defines true sacrifice as every work done for the sake of union with God, emphasizing that mercy shown to men is only a sacrifice if done for God's sake. He explains that man himself, consecrated to God and dying to the world, becomes a sacrifice, and that the body and soul are sacrifices when used rightly for God. The chapter culminates in the teaching that the whole redeemed city, the congregation of saints, is offered as a sacrifice through Christ the High Priest, and that this sacrifice is continually celebrated in the Church's sacrament of the altar.

  272. Chapter 272

    Of the love of the holy angels, which prompts them to desire that we worship the one true God, and not themselves

    Augustine explains that the holy angels, though blessed and immortal, do not desire worship for themselves but direct all sacrifice to the one true God. They share with humanity the common citizenship of the City of God, and through Scripture and miracles they confirm that only the Lord is to be worshipped.

  273. Chapter 273

    Chapter VIII

    Augustine recounts the ancient miracles God performed through the ministry of angels to confirm His promises to Abraham, including the birth of Isaac to barren Sarah, the divine fire at Abraham's sacrifice, the destruction of Sodom and Lot's rescue, and the wonders wrought by Moses in Egypt and the wilderness, all attesting to God's power and faithfulness.

  274. Chapter 274

    IX

    Augustine discusses the illicit arts associated with demonolatry, including magic, necromancy, and theurgy. He critiques the Platonist Porphyry for vacillating between condemning and endorsing theurgy, noting that Porphyry admits theurgy cannot purify the intellectual soul for the vision of God. Augustine contrasts these demonic practices with the miracles of the true God, which were performed by simple faith to commend the worship of the one true God and prohibit false gods.

  275. Chapter 275

    X

    Augustine critiques theurgy, arguing that it is a delusive practice involving the invocation of demons, as even the Platonist Porphyry admits that the gods are subjected to passions and perturbations by such rites. He contends that these practices are fictions of deceiving demons, and that true purification of the soul comes only from the true God, not from sacrilegious rituals.

  276. Chapter 276

    Of Porphyry's Epistle to Anebo

    Augustine examines Porphyry's letter to Anebo the Egyptian, in which Porphyry, adopting the guise of an inquirer, exposes the absurdities and deceptions of pagan demonology and magical practices. Porphyry questions how sacrifices can compel gods, why demons are attracted to vapors, and why threats against heavenly bodies are thought effective. He suggests that these phenomena are the work of deceitful spirits, not true gods, and that such practices are unworthy of those seeking blessedness. Augustine contrasts this with the clarity of Christian faith, which any old woman can confidently profess.

  277. Chapter 277

    Of the miracles wrought by the true God through the ministry of the holy angels

    Augustine argues that miraculous works not directed to the worship of the one true God are the deceptions of wicked spirits, while all true miracles—whether performed by angels or other means—serve to commend the worship of God, who is the invisible Creator of the visible world and works through temporal events according to His eternal will.

  278. Chapter 278

    Of the invisible God, who has often made Himself visible, not as He really is, but as the beholders could bear the sight

    Augustine explains that God, though invisible in His own nature, has often appeared visibly to the patriarchs in forms suited to human capacity. He distinguishes between the divine essence and the visible form through which God communicates, using the analogy of thought and spoken sound. He also contrasts the giving of the law to Israel, accompanied by awe-inspiring signs and angelic ministry, with the pagan belief that Lycurgus received laws from Jupiter or Apollo.

  279. Chapter 279

    XIV

    Augustine argues that the one God should be worshipped not only for eternal blessings but also for temporal prosperity, because all things are governed by divine providence. He compares the education of the human race to that of an individual, advancing through ages from earthly to heavenly things. He cites Plotinus on providence and Jesus' teaching about the lilies to show that even earthly goods come from God, so that the soul may learn to seek all things from Him alone.

  280. Chapter 280

    Of the ministry of the holy angels, by which they fulfil the providence of God.

    Augustine explains how Divine Providence uses the ministry of holy angels to deliver the law and reveal God's will. God Himself appears not in His own invisible substance but through created signs and human speech, while His eternal, spiritual communication is received by the minds of His immortal ministers. The law, given in accordance with the age, contained earthly promises that symbolized eternal ones, and all its visible rites enjoin the worship of the one Creator God.

  281. Chapter 281

    XVI

    Augustine argues that true blessedness and eternal life come from worshiping the one God, not from angels or demons who demand sacrifice for themselves. He contrasts the miracles of the true God with those of pagan gods and demons, emphasizing that the end goal of worship distinguishes true religion from false. The chapter concludes that the good angels, who serve God and direct worship to Him alone, are to be trusted over those who seek worship for themselves.

  282. Chapter 282

    Concerning the ark of the covenant, and the miraculous signs whereby God authenticated the law and the promise

    Augustine discusses the Ark of the Covenant as the depository of God's law, given through angels, and the miraculous signs that accompanied it—such as the cloud and fire guiding Israel, the parting of the Jordan, the fall of Jericho's walls, and the return of the ark from the Philistines. He argues that these wonders, though small to God, serve to terrify and instruct men, and they attest to divine providence and the true worship of the one God, as opposed to pagan polytheism.

  283. Chapter 283

    Chapter XVIII

    Augustine defends the credibility of biblical miracles against pagan skeptics, arguing that if pagans accept miraculous accounts from their own histories and theurgic texts, they should also accept the miracles recorded in Scripture, which direct worship to the one true God, the Founder of the holy city and the source of blessed life.

  284. Chapter 284

    On the reasonableness of offering, as the true religion teaches, a visible sacrifice to the one true and invisible God

    Augustine argues that visible sacrifices are signs of invisible sacrifices of the heart, and therefore should be offered only to the one true God, not to angels or demons. He cites biblical examples where angels and holy men refused divine honors, contrasting them with proud spirits who demand worship.

  285. Chapter 285

    Of the supreme and true sacrifice which was effected by the Mediator between God and men

    Augustine explains that Christ, the true Mediator, is both the priest and the sacrifice, offering Himself in the form of a servant. He emphasizes that sacrifice should not be rendered to any creature, and that the Church, as Christ's body, learns to offer herself through Him. The ancient sacrifices of the saints were signs of this true sacrifice, which has now superseded all false sacrifices.

  286. Chapter 286

    Of the power delegated to demons for the trial and glorification of the saints, who conquer not by propitiating the spirits of the air, but by abiding in God.

    Augustine discusses how demons are allowed, at appointed times, to persecute the Church and test the saints, but this persecution ultimately benefits the Church by producing martyrs. He contrasts the Christian understanding of heroes (martyrs who conquer demons through divine virtue) with pagan myths that depict heroes as souls of the dead who must propitiate evil spirits. He criticizes Porphyry's view that evil deities must be appeased before good can act, affirming that true religion conquers through abiding in God, not through gifts or supplication.

  287. Chapter 287

    Whence the saints derive power against demons and true purification of heart

    Augustine explains that saints derive power against demons through true piety, not by propitiating them but by exorcising them and praying to God. The devil can only conquer those in league with sin, and is conquered in the name of Christ, the Mediator, who without sin became both Priest and Sacrifice for the remission of sins. Cleansing from sin comes not by human virtue but by divine compassion and grace, which governs us by faith in this life and leads to the vision of immutable truth in the next.

  288. Chapter 288

    XXIII

    Augustine critiques the Platonist view of purification, citing Porphyry's assertion that sacrifices to sun and moon cannot purify the soul, and that only 'principles'—understood as God the Father and God the Son—can. He notes Porphyry's ambiguous treatment of the Holy Spirit, contrasting it with Christian doctrine of the Trinity.

  289. Chapter 289

    Of the one only true principle which alone purifies and renews human nature

    Augustine argues that there is only one true principle of purification, which is Christ, the Word made flesh. He contrasts this with the Platonists and Porphyry, who erroneously speak of multiple principles and refuse to recognize Christ as the unique Mediator who cleanses human nature by assuming flesh and soul without sin, dying for our sins, and rising again.

  290. Chapter 290

    XXV

    Augustine explains that all saints, both before and under the law, were justified by faith in the mystery of Christ's incarnation. He uses Psalm 73 to illustrate the distinction between the Old and New Testaments, showing that the psalmist's desire to cleave to God represents the true end and supreme good. The chapter emphasizes that purification comes through faith and godliness, and that the saints of old, like the angels, invite us to worship the one true God rather than created spirits.

  291. Chapter 291

    Of Porphyry’s weakness in wavering between the confession of the true God and the worship of demons

    Augustine critiques Porphyry for failing to fully condemn polytheistic worship despite recognizing the distinction between angels who declare God's will and those involved in theurgy. He argues that the true angels desire worship only for the one true God, not for themselves, and that the theurgic spirits are actually wicked demons bound by incantations. Augustine challenges Porphyry's inconsistency in elevating these demonic powers to the status of sidereal gods.

  292. Chapter 292

    XXVII

    Augustine contrasts the errors of Porphyry and Apuleius regarding demons and theurgy, arguing that Christ alone offers true purification of the whole person—mind, spirit, and body—and that theurgic practices, promoted by demons, are deceptive and inferior to the cleansing found in Christ.

  293. Chapter 293

    XXVIII

    Augustine criticizes Porphyry for failing to recognize Christ as the true wisdom and virtue of God, arguing that Porphyry's pride in vain science leads him to reject Christ's humility. He contrasts the futile theurgic arts with the purifying power of chastity and the grace of Christ, which heals the weak and humble.

  294. Chapter 294

    Of the incarnation of our Lord Jesus Christ, which the Platonists in their impiety blush to acknowledge

    Augustine addresses the Platonists, acknowledging that they have some understanding of the Father, Son, and Holy Spirit, but they refuse to accept the incarnation of the Son of God. He argues that the incarnation is the way to salvation and blessedness, and that the Platonists' pride prevents them from embracing the humility of Christ. He contrasts their belief in the eternal blessedness of celestial bodies with their rejection of the resurrection body, and chides them for being ashamed to learn from Christ and His apostles.

  295. Chapter 295

    Porphyry's Emendations of Platonism on the Soul's Return

    Augustine examines Porphyry's modifications to Platonic doctrine, particularly the rejection of the transmigration of souls into beasts and the cyclical return of souls to bodies. He contrasts Porphyry's view that purified souls return to the Father permanently with the Platonic and Virgilian idea of a necessary revolution of souls, arguing that the Christian doctrine of a single resurrection is more honorable and truthful.

  296. Chapter 296

    XXXI

    Augustine refutes the Platonist argument that the human soul is co-eternal with God, arguing that the soul is created and had a beginning. He uses Plato's own statements about the world and the gods having a beginning but no end to undermine the Platonist claim that nothing endless can have a beginning. He concludes that human incapacity must yield to divine authority, and that true religion is learned from the blessed spirits who direct worship only to God through the sacrifice of Christ.

  297. Chapter 297

    XXXII

    Augustine discusses the universal way of the soul's deliverance, which Porphyry sought but did not find, and which is only revealed through the grace of Christ. He argues that this way, the Christian religion, is the sole path to salvation, available to all nations, and that its truth is confirmed by fulfilled prophecies and miracles.

  298. Chapter 298

    Book XI: The Origin of the Two Cities

    Augustine begins the second part of his work, focusing on the origin, history, and destinies of the earthly and heavenly cities. He explains that the two cities were formed by the separation of good and bad angels, and discusses the creation of the world as described in Genesis. He emphasizes that only through the Mediator, Jesus Christ, can one attain knowledge of God, and reflects on the beauty of contraries in the world. The chapter concludes by linking the division of light from darkness in creation to the separation of holy and fallen angels.

  299. Chapter 299

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  300. Chapter 300

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  301. Chapter 301

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  302. Chapter 302

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  303. Chapter 303

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  304. Chapter 304

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  305. Chapter 305

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  306. Chapter 306

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  307. Chapter 307

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  308. Chapter 308

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  309. Chapter 309

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  310. Chapter 310

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  311. Chapter 311

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  312. Chapter 312

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  313. Chapter 313

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  314. Chapter 314

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  315. Chapter 315

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  316. Chapter 316

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  317. Chapter 317

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  318. Chapter 318

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  319. Chapter 319

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  320. Chapter 320

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  321. Chapter 321

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  322. Chapter 322

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  323. Chapter 323

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  324. Chapter 324

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  325. Chapter 325

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  326. Chapter 326

    XXVIII

    Augustine discusses various pagan and philosophical views on resurrection, including those of Plato, Labeo, and Varro, and argues that if these thinkers had combined their insights they would have arrived at the Christian doctrine of the eternal resurrection of the body.

  327. Chapter 327

    Of the Beatific Vision

    Augustine contemplates the nature of the saints' employment in the resurrection, focusing on the beatific vision of God. He discusses the limitations of human understanding, the peace of God that surpasses all understanding, and the transition from seeing through a glass darkly to face-to-face vision. He explores whether God will be seen with bodily eyes in the spiritual body, citing examples like Elisha's spiritual sight and Job's vision, and concludes that while the heart sees God, the spiritual body may also have a transformed capacity for divine vision.

  328. Chapter 328

    The Eternal Felicity of the City of God and the Perpetual Sabbath

    Augustine describes the eternal felicity of the City of God, where there is no evil, no lack, and perpetual leisure for praising God. He discusses the nature of the resurrected body, true peace, and the reward of God Himself. He explains that free will will be perfected so that the saints cannot sin, and they will enjoy a Sabbath rest in God, culminating in an eternal eighth day consecrated by Christ's resurrection.

  329. Chapter 329

    Of the predictions concerning the salvation of the world in Christ, in Obadiah, Nahum, and Habakkuk

    Augustine discusses the prophecies of Obadiah, Nahum, and Habakkuk, interpreting their obscure predictions as fulfilled in Christ and the spread of the Gospel. He explains Obadiah's prophecy against Idumea as a figure for the Church of the Gentiles, Nahum's words as foretelling the destruction of idols and the coming of the evangelist, and Habakkuk's vision as pointing to Christ's advent.

  330. Chapter 330

    Of the prophecy that is contained in the prayer and song of Habakkuk

    Augustine interprets the prayer and song of Habakkuk as a prophecy of Christ, His crucifixion, the spread of the Gospel, and the salvation of believers. He explains each phrase as referring to Christ's work, the Church, and the judgment of the wicked, culminating in joy in God the Savior.

  331. Chapter 331

    What Jeremiah and Zephaniah have, by the prophetic Spirit, spoken before concerning Christ and the calling of the nations

    Augustine discusses the prophecies of Jeremiah and Zephaniah concerning Christ and the calling of the Gentiles. He notes Jeremiah's prophecies about Christ as Lord and sufferer, the new covenant, and the gathering of nations, and Zephaniah's predictions of the resurrection, the assembly of nations, and the remnant of Israel that would believe in Christ.

  332. Chapter 332

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  333. Chapter 333

    Book XII

    Augustine examines the origin of good and evil wills among the angels, arguing that both good and bad angels share the same nature created by God, and that their difference arises solely from their wills—the good adhering to God, the evil turning to themselves. He then discusses the creation of man, emphasizing that rational creatures are made from nothing and can only be blessed by adhering to the immutable God. He also addresses the nature of vice, the beauty of the created order, and the proper estimation of creatures by their nature rather than human utility.

  334. Chapter 334

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  335. Chapter 335

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  336. Chapter 336

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  337. Chapter 337

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  338. Chapter 338

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  339. Chapter 339

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  340. Chapter 340

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  341. Chapter 341

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  342. Chapter 342

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  343. Chapter 343

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  344. Chapter 344

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  345. Chapter 345

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  346. Chapter 346

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  347. Chapter 347

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  348. Chapter 348

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  349. Chapter 349

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  350. Chapter 350

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  351. Chapter 351

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  352. Chapter 352

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  353. Chapter 353

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  354. Chapter 354

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  355. Chapter 355

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  356. Chapter 356

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  357. Chapter 357

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  358. Chapter 358

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  359. Chapter 359

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  360. Chapter 360

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  361. Chapter 361

    Book XIII: Of the Good of Death, the Resurrection of the Flesh, and the Paradise of the First Parents

    Augustine explores the paradoxical transformation of death from a punishment for sin into a means of righteousness through divine grace, particularly in the martyr's witness. He argues that death, though an evil in itself, is made good for the righteous by God's mercy, serving as the gateway to eternal life. The chapter also discusses the nature of the first death (separation of soul and body) and the second death (eternal separation from God), the state of souls after death, and the resurrection of the body to a spiritual, incorruptible state superior even to that of Adam and Eve before the Fall. Augustine defends the literal truth of the terrestrial Paradise while allowing for allegorical interpretation.

  362. Chapter 362

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  363. Chapter 363

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  364. Chapter 364

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  365. Chapter 365

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  366. Chapter 366

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  367. Chapter 367

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  368. Chapter 368

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  369. Chapter 369

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  370. Chapter 370

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  371. Chapter 371

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  372. Chapter 372

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  373. Chapter 373

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  374. Chapter 374

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  375. Chapter 375

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  376. Chapter 376

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  377. Chapter 377

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  378. Chapter 378

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  379. Chapter 379

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  380. Chapter 380

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  381. Chapter 381

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  382. Chapter 382

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  383. Chapter 383

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  384. Chapter 384

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  385. Chapter 385

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  386. Chapter 386

    Book XIV: The Sin of the First Man and the Two Cities

    Augustine examines the sin of the first man as the origin of carnal life and disordered affections, arguing that shame accompanying lust is the just punishment for disobedience. He distinguishes the two cities—those living after the flesh versus those living after the spirit—and clarifies that 'living after the flesh' includes not only bodily indulgence but also vices of the inner man. He discusses the right use of emotions (love, desire, fear, grief, joy) in the righteous, showing that these affections are good when love is rightly ordered toward God.

  387. Chapter 387

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  388. Chapter 388

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  389. Chapter 389

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  390. Chapter 390

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  391. Chapter 391

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  392. Chapter 392

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  393. Chapter 393

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  394. Chapter 394

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  395. Chapter 395

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  396. Chapter 396

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  397. Chapter 397

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  398. Chapter 398

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  399. Chapter 399

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  400. Chapter 400

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  401. Chapter 401

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  402. Chapter 402

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  403. Chapter 403

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  404. Chapter 404

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  405. Chapter 405

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  406. Chapter 406

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  407. Chapter 407

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  408. Chapter 408

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  409. Chapter 409

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  410. Chapter 410

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  411. Chapter 411

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  412. Chapter 412

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  413. Chapter 413

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  414. Chapter 414

    XXVIII

    Augustine discusses various pagan and philosophical views on resurrection, including those of Plato, Labeo, and Varro, and argues that if these thinkers had combined their insights they would have arrived at the Christian doctrine of the eternal resurrection of the body.

  415. Chapter 415

    Book XV: The Progress of the Two Cities

    Augustine explains the growth and progress of the earthly and heavenly cities from Cain and Abel to the deluge, using the allegory of Abraham's two sons to illustrate the distinction between the children of the flesh and the children of promise, and contrasting the fratricide of Cain with that of Romulus.

  416. Chapter 416

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  417. Chapter 417

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  418. Chapter 418

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  419. Chapter 419

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  420. Chapter 420

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  421. Chapter 421

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  422. Chapter 422

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  423. Chapter 423

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  424. Chapter 424

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  425. Chapter 425

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  426. Chapter 426

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  427. Chapter 427

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  428. Chapter 428

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  429. Chapter 429

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  430. Chapter 430

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  431. Chapter 431

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  432. Chapter 432

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  433. Chapter 433

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  434. Chapter 434

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  435. Chapter 435

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  436. Chapter 436

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  437. Chapter 437

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  438. Chapter 438

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  439. Chapter 439

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  440. Chapter 440

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  441. Chapter 441

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  442. Chapter 442

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  443. Chapter 443

    Book XVI: The Progress of the Two Cities from Noah to Abraham and Beyond

    This chapter traces the progress of the earthly and heavenly cities from Noah to Abraham, examining the prophetic significance of Noah's sons and the continuity of the holy city. It discusses the allegorical meaning of Shem, Ham, and Japheth, the covenant of circumcision, and the change of names for Abraham and Sarah. The chapter also explores God's communication with angels and the interpretation of divine actions in human history.

  444. Chapter 444

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  445. Chapter 445

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  446. Chapter 446

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  447. Chapter 447

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  448. Chapter 448

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  449. Chapter 449

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  450. Chapter 450

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  451. Chapter 451

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  452. Chapter 452

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  453. Chapter 453

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  454. Chapter 454

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  455. Chapter 455

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  456. Chapter 456

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  457. Chapter 457

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  458. Chapter 458

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  459. Chapter 459

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  460. Chapter 460

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  461. Chapter 461

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  462. Chapter 462

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  463. Chapter 463

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  464. Chapter 464

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  465. Chapter 465

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  466. Chapter 466

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  467. Chapter 467

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  468. Chapter 468

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  469. Chapter 469

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  470. Chapter 470

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  471. Chapter 471

    XXVIII

    Augustine discusses various pagan and philosophical views on resurrection, including those of Plato, Labeo, and Varro, and argues that if these thinkers had combined their insights they would have arrived at the Christian doctrine of the eternal resurrection of the body.

  472. Chapter 472

    Of the Beatific Vision

    Augustine contemplates the nature of the saints' employment in the resurrection, focusing on the beatific vision of God. He discusses the limitations of human understanding, the peace of God that surpasses all understanding, and the transition from seeing through a glass darkly to face-to-face vision. He explores whether God will be seen with bodily eyes in the spiritual body, citing examples like Elisha's spiritual sight and Job's vision, and concludes that while the heart sees God, the spiritual body may also have a transformed capacity for divine vision.

  473. Chapter 473

    The Eternal Felicity of the City of God and the Perpetual Sabbath

    Augustine describes the eternal felicity of the City of God, where there is no evil, no lack, and perpetual leisure for praising God. He discusses the nature of the resurrected body, true peace, and the reward of God Himself. He explains that free will will be perfected so that the saints cannot sin, and they will enjoy a Sabbath rest in God, culminating in an eternal eighth day consecrated by Christ's resurrection.

  474. Chapter 474

    Of the predictions concerning the salvation of the world in Christ, in Obadiah, Nahum, and Habakkuk

    Augustine discusses the prophecies of Obadiah, Nahum, and Habakkuk, interpreting their obscure predictions as fulfilled in Christ and the spread of the Gospel. He explains Obadiah's prophecy against Idumea as a figure for the Church of the Gentiles, Nahum's words as foretelling the destruction of idols and the coming of the evangelist, and Habakkuk's vision as pointing to Christ's advent.

  475. Chapter 475

    Of the prophecy that is contained in the prayer and song of Habakkuk

    Augustine interprets the prayer and song of Habakkuk as a prophecy of Christ, His crucifixion, the spread of the Gospel, and the salvation of believers. He explains each phrase as referring to Christ's work, the Church, and the judgment of the wicked, culminating in joy in God the Savior.

  476. Chapter 476

    What Jeremiah and Zephaniah have, by the prophetic Spirit, spoken before concerning Christ and the calling of the nations

    Augustine discusses the prophecies of Jeremiah and Zephaniah concerning Christ and the calling of the Gentiles. He notes Jeremiah's prophecies about Christ as Lord and sufferer, the new covenant, and the gathering of nations, and Zephaniah's predictions of the resurrection, the assembly of nations, and the remnant of Israel that would believe in Christ.

  477. Chapter 477

    Of the prophecy of Daniel and Ezekiel, other two of the greater prophets.

    This chapter discusses the prophecies of Daniel and Ezekiel during the Babylonian captivity. Daniel precisely foretold the time of Christ's coming and suffering, and Ezekiel prophesied of Christ as the shepherd and king from the line of David, who would unite and purify God's people.

  478. Chapter 478

    Of the prophecy of the three prophets, Haggai, Zechariah, and Malachi

    This chapter examines the prophecies of Haggai, Zechariah, and Malachi, who prophesied at the close of the Babylonian captivity. Haggai foretells the coming of Christ and the Church, Zechariah prophesies Christ's triumphal entry and the remission of sins through His blood, and Malachi speaks of the Church's spread among the nations, the cessation of Jewish sacrifices, and the first and second advents of Christ. The chapter also touches on the distinction between the old and new testaments and the coming day of judgment.

  479. Chapter 479

    About Esdras and the Books of the Maccabees

    This chapter discusses the writings of Esdras and the books of the Maccabees, noting that Esdras is more historical than prophetical, and that the book of Esther relates events near that time. It also mentions a passage where a youth argues that truth is victorious over all, which is interpreted as a prophecy of Christ as the Truth. The chapter explains that from the rebuilding of the temple to Aristobulus, the Jews had princes rather than kings, and that the books of the Maccabees, though not canonical for Jews, are held as canonical by the Church due to the martyrs' sufferings for God's law before Christ's coming.

  480. Chapter 480

    XXXVII

    Augustine argues that the Hebrew prophets are more ancient than the Greek philosophers and even the earliest Greek sages and poets, asserting the priority of biblical wisdom over Gentile philosophy.

  481. Chapter 481

    XXXVIII

    Augustine explains why certain very ancient writings, such as those attributed to Enoch and Noah, are not included in the ecclesiastical canon. He argues that their great antiquity makes them suspect, as falsehoods could have been inserted, and that the canon is guarded by divine authority, not mere historical diligence.

  482. Chapter 482

    Chapter XXXIX: About the Hebrew Written Characters Which That Language Always Possessed

    Augustine argues that the Hebrew language and its letters were preserved through a succession of patriarchs from Heber onward, not invented at the time of Moses. He refutes claims of other nations, especially Egypt, to greater antiquity of wisdom, noting that Egyptian learning—such as astronomy—came after Abraham, Isaac, Jacob, Joseph, and even Moses. He also places the Greek sages and philosophers after the patriarchs, citing the lineage of Mercury Trismegistus.

  483. Chapter 483

    About the Most Mendacious Vanity of the Egyptians

    Augustine refutes the Egyptian claim of astronomical knowledge spanning over a hundred thousand years, arguing that such a claim is absurd given that human history, according to divine Scripture, is not yet six thousand years old. He emphasizes the reliability of biblical prophecy over conflicting secular histories and asserts that the citizens of the earthly city are left in confusion by contradictory pagan accounts, while believers trust in divine authority.

  484. Chapter 484

    XLI

    Augustine contrasts the discord and endless disagreements among pagan philosophers regarding the supreme good, the nature of the gods, and the soul, with the harmonious and unified teaching of the canonical Scriptures. He argues that human reason alone cannot attain blessedness without divine authority, and that the city of Babylon (the earthly city) is marked by confusion, while the city of God is guided by the consistent oracles of God.

  485. Chapter 485

    XLII

    Augustine explains how the Old Testament Scriptures were translated from Hebrew into Greek under Ptolemy Philadelphus, king of Egypt, through the miraculous agreement of the seventy-two translators, demonstrating divine providence in making the Scriptures known to all nations.

  486. Chapter 486

    Of the Authority of the Septuagint Translation

    Augustine defends the authority of the Septuagint translation of the Hebrew Scriptures, arguing that the same Holy Spirit inspired both the original prophets and the seventy translators. He acknowledges Jerome's Latin translation from the Hebrew but insists that the Septuagint, produced by seventy learned men under divine guidance, should be preferred. He discusses variations between the Hebrew and Greek texts, attributing differences to the Spirit's sovereign choice, and notes the use of asterisks and obelisks to mark additions or omissions.

  487. Chapter 487

    Book XVII: The Prophetic Age and the City of God

    This book traces the history of the City of God from Samuel through David to Christ, focusing on the prophetic age. It discusses the fulfillment of God's promises to Abraham, the reign of kings in Judah and Israel, and interprets prophecies from the books of Kings, Psalms, and Solomon as foretelling Christ and the Church. Key themes include the distinction between the carnal and spiritual seed of Abraham, the role of prophets, and the allegorical meaning of Old Testament events and figures.

  488. Chapter 488

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  489. Chapter 489

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  490. Chapter 490

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  491. Chapter 491

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  492. Chapter 492

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  493. Chapter 493

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  494. Chapter 494

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  495. Chapter 495

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  496. Chapter 496

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  497. Chapter 497

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  498. Chapter 498

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  499. Chapter 499

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  500. Chapter 500

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  501. Chapter 501

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  502. Chapter 502

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  503. Chapter 503

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  504. Chapter 504

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  505. Chapter 505

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  506. Chapter 506

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  507. Chapter 507

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  508. Chapter 508

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  509. Chapter 509

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  510. Chapter 510

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  511. Chapter 511

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  512. Chapter 512

    Book XVIII

    Augustine traces the parallel courses of the earthly and heavenly cities from Abraham to the end of the world, discussing the synchronous kings and times of both cities, the oracles regarding Christ from the sibyls and prophets, the captivity of Israel, the deification of Romulus, and the ongoing pilgrimage of the Church amid persecutions and consolations.

  513. Chapter 513

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  514. Chapter 514

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  515. Chapter 515

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  516. Chapter 516

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  517. Chapter 517

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  518. Chapter 518

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  519. Chapter 519

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  520. Chapter 520

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  521. Chapter 521

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  522. Chapter 522

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  523. Chapter 523

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  524. Chapter 524

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  525. Chapter 525

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  526. Chapter 526

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  527. Chapter 527

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  528. Chapter 528

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  529. Chapter 529

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  530. Chapter 530

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  531. Chapter 531

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  532. Chapter 532

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  533. Chapter 533

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  534. Chapter 534

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  535. Chapter 535

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  536. Chapter 536

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  537. Chapter 537

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  538. Chapter 538

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  539. Chapter 539

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  540. Chapter 540

    XXVIII

    Augustine discusses various pagan and philosophical views on resurrection, including those of Plato, Labeo, and Varro, and argues that if these thinkers had combined their insights they would have arrived at the Christian doctrine of the eternal resurrection of the body.

  541. Chapter 541

    Of the Beatific Vision

    Augustine contemplates the nature of the saints' employment in the resurrection, focusing on the beatific vision of God. He discusses the limitations of human understanding, the peace of God that surpasses all understanding, and the transition from seeing through a glass darkly to face-to-face vision. He explores whether God will be seen with bodily eyes in the spiritual body, citing examples like Elisha's spiritual sight and Job's vision, and concludes that while the heart sees God, the spiritual body may also have a transformed capacity for divine vision.

  542. Chapter 542

    The Eternal Felicity of the City of God and the Perpetual Sabbath

    Augustine describes the eternal felicity of the City of God, where there is no evil, no lack, and perpetual leisure for praising God. He discusses the nature of the resurrected body, true peace, and the reward of God Himself. He explains that free will will be perfected so that the saints cannot sin, and they will enjoy a Sabbath rest in God, culminating in an eternal eighth day consecrated by Christ's resurrection.

  543. Chapter 543

    Of the predictions concerning the salvation of the world in Christ, in Obadiah, Nahum, and Habakkuk

    Augustine discusses the prophecies of Obadiah, Nahum, and Habakkuk, interpreting their obscure predictions as fulfilled in Christ and the spread of the Gospel. He explains Obadiah's prophecy against Idumea as a figure for the Church of the Gentiles, Nahum's words as foretelling the destruction of idols and the coming of the evangelist, and Habakkuk's vision as pointing to Christ's advent.

  544. Chapter 544

    Of the prophecy that is contained in the prayer and song of Habakkuk

    Augustine interprets the prayer and song of Habakkuk as a prophecy of Christ, His crucifixion, the spread of the Gospel, and the salvation of believers. He explains each phrase as referring to Christ's work, the Church, and the judgment of the wicked, culminating in joy in God the Savior.

  545. Chapter 545

    What Jeremiah and Zephaniah have, by the prophetic Spirit, spoken before concerning Christ and the calling of the nations

    Augustine discusses the prophecies of Jeremiah and Zephaniah concerning Christ and the calling of the Gentiles. He notes Jeremiah's prophecies about Christ as Lord and sufferer, the new covenant, and the gathering of nations, and Zephaniah's predictions of the resurrection, the assembly of nations, and the remnant of Israel that would believe in Christ.

  546. Chapter 546

    Of the prophecy of Daniel and Ezekiel, other two of the greater prophets.

    This chapter discusses the prophecies of Daniel and Ezekiel during the Babylonian captivity. Daniel precisely foretold the time of Christ's coming and suffering, and Ezekiel prophesied of Christ as the shepherd and king from the line of David, who would unite and purify God's people.

  547. Chapter 547

    Of the prophecy of the three prophets, Haggai, Zechariah, and Malachi

    This chapter examines the prophecies of Haggai, Zechariah, and Malachi, who prophesied at the close of the Babylonian captivity. Haggai foretells the coming of Christ and the Church, Zechariah prophesies Christ's triumphal entry and the remission of sins through His blood, and Malachi speaks of the Church's spread among the nations, the cessation of Jewish sacrifices, and the first and second advents of Christ. The chapter also touches on the distinction between the old and new testaments and the coming day of judgment.

  548. Chapter 548

    About Esdras and the Books of the Maccabees

    This chapter discusses the writings of Esdras and the books of the Maccabees, noting that Esdras is more historical than prophetical, and that the book of Esther relates events near that time. It also mentions a passage where a youth argues that truth is victorious over all, which is interpreted as a prophecy of Christ as the Truth. The chapter explains that from the rebuilding of the temple to Aristobulus, the Jews had princes rather than kings, and that the books of the Maccabees, though not canonical for Jews, are held as canonical by the Church due to the martyrs' sufferings for God's law before Christ's coming.

  549. Chapter 549

    XXXVII

    Augustine argues that the Hebrew prophets are more ancient than the Greek philosophers and even the earliest Greek sages and poets, asserting the priority of biblical wisdom over Gentile philosophy.

  550. Chapter 550

    XXXVIII

    Augustine explains why certain very ancient writings, such as those attributed to Enoch and Noah, are not included in the ecclesiastical canon. He argues that their great antiquity makes them suspect, as falsehoods could have been inserted, and that the canon is guarded by divine authority, not mere historical diligence.

  551. Chapter 551

    Chapter XXXIX: About the Hebrew Written Characters Which That Language Always Possessed

    Augustine argues that the Hebrew language and its letters were preserved through a succession of patriarchs from Heber onward, not invented at the time of Moses. He refutes claims of other nations, especially Egypt, to greater antiquity of wisdom, noting that Egyptian learning—such as astronomy—came after Abraham, Isaac, Jacob, Joseph, and even Moses. He also places the Greek sages and philosophers after the patriarchs, citing the lineage of Mercury Trismegistus.

  552. Chapter 552

    About the Most Mendacious Vanity of the Egyptians

    Augustine refutes the Egyptian claim of astronomical knowledge spanning over a hundred thousand years, arguing that such a claim is absurd given that human history, according to divine Scripture, is not yet six thousand years old. He emphasizes the reliability of biblical prophecy over conflicting secular histories and asserts that the citizens of the earthly city are left in confusion by contradictory pagan accounts, while believers trust in divine authority.

  553. Chapter 553

    XLI

    Augustine contrasts the discord and endless disagreements among pagan philosophers regarding the supreme good, the nature of the gods, and the soul, with the harmonious and unified teaching of the canonical Scriptures. He argues that human reason alone cannot attain blessedness without divine authority, and that the city of Babylon (the earthly city) is marked by confusion, while the city of God is guided by the consistent oracles of God.

  554. Chapter 554

    XLII

    Augustine explains how the Old Testament Scriptures were translated from Hebrew into Greek under Ptolemy Philadelphus, king of Egypt, through the miraculous agreement of the seventy-two translators, demonstrating divine providence in making the Scriptures known to all nations.

  555. Chapter 555

    Of the Authority of the Septuagint Translation

    Augustine defends the authority of the Septuagint translation of the Hebrew Scriptures, arguing that the same Holy Spirit inspired both the original prophets and the seventy translators. He acknowledges Jerome's Latin translation from the Hebrew but insists that the Septuagint, produced by seventy learned men under divine guidance, should be preferred. He discusses variations between the Hebrew and Greek texts, attributing differences to the Spirit's sovereign choice, and notes the use of asterisks and obelisks to mark additions or omissions.

  556. Chapter 556

    XLIV

    Augustine discusses the apparent discrepancy between the Hebrew and Septuagint versions of Jonah's prophecy to Nineveh—whether it was 'three days' or 'forty days'—and argues that both are divinely inspired and symbolically point to Christ: the forty days to His ascension and the three days to His resurrection. He encourages readers to seek the deeper prophetic meaning beyond the literal history.

  557. Chapter 557

    Chapter XLV

    Augustine discusses the cessation of prophets among the Jews after the rebuilding of the temple and their subsequent afflictions under foreign rulers, culminating in the Roman conquest and the birth of Christ. He interprets the prophecy of Haggai as referring to the New Testament Church rather than the physical temple, and traces the historical decline of the Jewish nation from Alexander the Great through the Maccabees, the Hasmonean dynasty, and the Roman intervention under Pompey.

  558. Chapter 558

    Of the birth of our Saviour, whereby the Word was made flesh; and of the dispersion of the Jews among all nations, as had been prophesied.

    Augustine recounts the birth of Christ during the reign of Herod and Caesar Augustus, emphasizing the fulfillment of prophecy regarding the virgin birth. He discusses the Jews' rejection of Christ, their subsequent dispersion by the Romans, and how their scattered presence serves as a testimony to the truth of Christian prophecies. He also notes that many Jews believed in Christ, while the rest remain blinded, fulfilling scriptural predictions.

  559. Chapter 559

    Whether before Christian times there were any outside of the Israelite race who belonged to the fellowship of the heavenly city

    Augustine argues that even before Christ, there were individuals outside the Israelite race who belonged to the heavenly city, such as Job. He suggests that such persons were granted knowledge of the one Mediator, Christ Jesus, through divine revelation. He also notes that prophecies about Christ in Jewish scriptures serve as a powerful testimony for the Christian faith.

  560. Chapter 560

    XLVIII

    Augustine argues that Haggai's prophecy about the glory of the house of God being greater than the first was fulfilled not in the rebuilding of the temple after the exile, but in the Church of Christ. The rebuilt temple had less glory than Solomon's, but the Church, built of living stones, is more glorious. The prophecy typifies the new testament and the peace given in the Church, which will be fully revealed at the dedication when only the elect remain.

  561. Chapter 561

    Of the indiscriminate increase of the Church, wherein many reprobate are in this world mixed with the elect.

    Augustine describes the Church in the present age as a mixed body of the elect and reprobate, gathered together like fish in a dragnet until the final separation at the end of the world. He recounts Christ's ministry, passion, resurrection, and ascension, and the sending of the Holy Spirit as a sign of the Church's universal mission to all nations.

  562. Chapter 562

    Of the preaching of the gospel, which is made more famous and powerful by the sufferings of its preachers.

    Augustine describes how the prophecy of the law going forth from Zion and the word of the Lord from Jerusalem was fulfilled through the preaching of the gospel. He recounts Christ's post-resurrection instructions to His disciples to preach repentance and remission of sins in His name among all nations, beginning at Jerusalem. The Church spread from Jerusalem into Judea, Samaria, and to the ends of the earth, empowered by the Holy Spirit. Despite persecutions, torments, and deaths of the martyrs, the gospel was preached throughout the world, with God bearing witness through signs and wonders. The blood of the martyrs, shed with devilish fury, came to be venerated with Christian love, and even the kings who had persecuted the Church became subject to Christ's name and began to persecute false gods.

  563. Chapter 563

    LI

    Augustine explains that heretics and enemies of the Church, though they cause grief and persecution, are used by God for the discipline and benefit of the faithful. The devil stirs up opposition, but divine providence tempers adversity with consolation, and the Church continues its pilgrimage from Abel to the end of the world.

  564. Chapter 564

    LII

    Augustine discusses the number of persecutions the Church has suffered and will suffer, questioning the view that there have been exactly ten persecutions (from Nero to Diocletian and Maximian) and that only the eleventh by Antichrist remains. He argues that this reckoning is based on human conjecture rather than prophetic Spirit, noting that persecutions occurred before Nero (including Christ's crucifixion and early Church martyrdoms) and after (under Julian, Valens, the Gothic king, and in Persia). He concludes that the exact number cannot be definitively stated, though the final persecution by Antichrist is certain.

  565. Chapter 565

    Of the hidden time of the final persecution

    Augustine discusses the unknowable timing of the final persecution by Antichrist, which Christ will end with His presence. He criticizes those who attempt to calculate the remaining years of the world, citing Christ's statement that the times are known only to the Father. He also refutes pagan claims that the Christian religion would last only 365 years due to Peter's supposed magic, arguing that such beliefs are absurd and that the true power behind Christianity is divine grace.

  566. Chapter 566

    LIV

    Augustine refutes the pagan prophecy that the Christian religion would last only 365 years, showing that the period has passed and Christianity continues to flourish. He traces the beginning of Christian worship to the sending of the Holy Spirit after Christ's resurrection, calculates the 365-year span, and notes the subsequent destruction of pagan temples in Carthage. He concludes by contrasting the earthly city, which creates false gods, with the heavenly city, which is made by the true God and awaits the last judgment.

  567. Chapter 567

    Book XIX: The Ends of the Two Cities

    Augustine discusses the ultimate ends of the earthly and heavenly cities, contrasting the vain attempts of philosophers to achieve happiness in this life with the Christian hope of eternal blessedness. He reviews Varro's classification of 288 possible philosophical sects regarding the supreme good, refutes their errors, and explains that the true supreme good is eternal life, while the supreme evil is eternal death. The heavenly city, while on pilgrimage, uses earthly peace but directs all toward the peace of heaven, living by faith and not by sight.

  568. Chapter 568

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  569. Chapter 569

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  570. Chapter 570

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  571. Chapter 571

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  572. Chapter 572

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  573. Chapter 573

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  574. Chapter 574

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  575. Chapter 575

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  576. Chapter 576

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  577. Chapter 577

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  578. Chapter 578

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  579. Chapter 579

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  580. Chapter 580

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  581. Chapter 581

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  582. Chapter 582

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  583. Chapter 583

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  584. Chapter 584

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  585. Chapter 585

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  586. Chapter 586

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  587. Chapter 587

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  588. Chapter 588

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  589. Chapter 589

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  590. Chapter 590

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  591. Chapter 591

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  592. Chapter 592

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  593. Chapter 593

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  594. Chapter 594

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  595. Chapter 595

    XXVIII

    Augustine discusses various pagan and philosophical views on resurrection, including those of Plato, Labeo, and Varro, and argues that if these thinkers had combined their insights they would have arrived at the Christian doctrine of the eternal resurrection of the body.

  596. Chapter 596

    Book XX: The Last Judgment and the Resurrection

    Augustine discusses the final judgment, distinguishing between the first resurrection (spiritual, occurring now through faith) and the second resurrection (bodily, at the end of time). He interprets scriptural passages from Matthew, John, and Peter to explain the separation of the righteous and the wicked, the eternal punishment of the latter, and the eternal life of the former. He emphasizes that the saints will not experience tears or pain until the new heaven and earth are established, and he refutes millenarian interpretations that place the reign of saints in the present age.

  597. Chapter 597

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  598. Chapter 598

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  599. Chapter 599

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  600. Chapter 600

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  601. Chapter 601

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  602. Chapter 602

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  603. Chapter 603

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  604. Chapter 604

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  605. Chapter 605

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  606. Chapter 606

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  607. Chapter 607

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  608. Chapter 608

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  609. Chapter 609

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  610. Chapter 610

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  611. Chapter 611

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  612. Chapter 612

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  613. Chapter 613

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  614. Chapter 614

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  615. Chapter 615

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  616. Chapter 616

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  617. Chapter 617

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  618. Chapter 618

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  619. Chapter 619

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  620. Chapter 620

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  621. Chapter 621

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  622. Chapter 622

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  623. Chapter 623

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  624. Chapter 624

    XXVIII

    Augustine discusses various pagan and philosophical views on resurrection, including those of Plato, Labeo, and Varro, and argues that if these thinkers had combined their insights they would have arrived at the Christian doctrine of the eternal resurrection of the body.

  625. Chapter 625

    Of the Beatific Vision

    Augustine contemplates the nature of the saints' employment in the resurrection, focusing on the beatific vision of God. He discusses the limitations of human understanding, the peace of God that surpasses all understanding, and the transition from seeing through a glass darkly to face-to-face vision. He explores whether God will be seen with bodily eyes in the spiritual body, citing examples like Elisha's spiritual sight and Job's vision, and concludes that while the heart sees God, the spiritual body may also have a transformed capacity for divine vision.

  626. Chapter 626

    The Eternal Felicity of the City of God and the Perpetual Sabbath

    Augustine describes the eternal felicity of the City of God, where there is no evil, no lack, and perpetual leisure for praising God. He discusses the nature of the resurrected body, true peace, and the reward of God Himself. He explains that free will will be perfected so that the saints cannot sin, and they will enjoy a Sabbath rest in God, culminating in an eternal eighth day consecrated by Christ's resurrection.

  627. Chapter 627

    Book XXI: The Eternal Punishment of the Damned

    Augustine discusses the eternal punishment reserved for the devil and his followers, arguing that it is not incredible for bodies to endure everlasting torments. He addresses objections from those who doubt such punishment, citing examples of creatures that live in fire and the nature of suffering. He also refutes various heretical views that promise impunity from eternal punishment, emphasizing the justice and mercy of God in the final judgment.

  628. Chapter 628

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  629. Chapter 629

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  630. Chapter 630

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  631. Chapter 631

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  632. Chapter 632

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  633. Chapter 633

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  634. Chapter 634

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  635. Chapter 635

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  636. Chapter 636

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  637. Chapter 637

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  638. Chapter 638

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  639. Chapter 639

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  640. Chapter 640

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  641. Chapter 641

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  642. Chapter 642

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  643. Chapter 643

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  644. Chapter 644

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  645. Chapter 645

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  646. Chapter 646

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  647. Chapter 647

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  648. Chapter 648

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  649. Chapter 649

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  650. Chapter 650

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  651. Chapter 651

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  652. Chapter 652

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  653. Chapter 653

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  654. Chapter 654

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  655. Chapter 655

    Book XXII: The Eternal Blessedness of the City of God and the Resurrection of the Body

    This final book discusses the eternal happiness of the saints in the city of God, emphasizing the resurrection of the body and the fulfillment of God's promises. Augustine argues against pagan philosophers who deny the possibility of earthly bodies being raised to heaven, and explains God's unchangeable will and the ultimate destiny of the righteous and the wicked.

  656. Chapter 656

    Of the creation of angels and men

    Augustine concludes his work by discussing the eternal blessedness of the City of God, emphasizing its immortality and the role of God as the almighty Founder. He reflects on the creation of angels and humans, the gift of free will, the fall of some angels due to pride, and God's foreknowledge and justice in bringing good out of evil. The chapter also touches on the restoration of the heavenly city through grace, filling the ranks left by fallen angels.

  657. Chapter 657

    Of the eternal and unchangeable will of God

    Augustine explains that while wicked men act contrary to God's will, God's wisdom and power ensure that all things ultimately serve His just and good purposes. He clarifies that when God is said to change His will, it is humans who change, not God. Augustine distinguishes between God's eternal will (His foreknowledge) and the will He works in believers, using scriptural examples to show that God can be said to will what He causes others to will, even if the outcome does not occur as humans desire.

  658. Chapter 658

    Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked

    Augustine affirms that just as God fulfilled His promise to Abraham that all nations would be blessed in his seed (fulfilled in Christ), so too will He fulfill the prophecies of the resurrection of the dead, the creation of a new heaven and new earth, and the final judgment where some rise to everlasting life and others to everlasting contempt. He cites multiple Old Testament prophecies and insists that the same God who kept His earlier promises will keep these eschatological ones, a truth even the pagan philosopher Porphyry acknowledges.

  659. Chapter 659

    Against the Wise Men Who Deny the Resurrection of the Body

    Augustine refutes the argument of pagan philosophers who claim that earthly bodies cannot be transferred to a heavenly habitation, citing Cicero's assertion that nature does not permit a body of earth to exist anywhere except upon earth. He argues that if God can unite incorporeal souls with earthly bodies—a more marvelous feat—then He can also raise earthly bodies to a heavenly state, and that the time for this has been determined by God.

  660. Chapter 660

    Chapter V: Of the Resurrection of the Flesh, Which Some Refuse to Believe, Though the World at Large Believes It

    Augustine argues that the resurrection of the flesh, though once incredible, is now believed by the whole world, as evidenced by the widespread faith in Christ's resurrection and ascension. He presents three incredibles: Christ's resurrection, the world's belief in it, and the success of uneducated fishermen in persuading the world. He emphasizes that the miracles performed by the apostles, such as speaking in tongues, healing the sick, and raising the dead, confirm the truth of their testimony. Augustine concludes that the world's belief without miracles is itself a sufficient miracle.

  661. Chapter 661

    VI

    Augustine contrasts the earthly city's deification of Romulus, driven by love and political coercion, with the heavenly city's worship of Christ, founded on faith, prophecy, and miracles. He argues that while Rome forced conquered nations to worship its founder, countless martyrs willingly died for Christ, demonstrating the truth of His divinity. Augustine also engages Cicero's views on just war and the eternal safety of the state, using the example of the Saguntines to highlight the difference between earthly and heavenly security.

  662. Chapter 662

    VII

    Augustine argues that the world's belief in Christ's resurrection and ascension is due to divine power and miraculous signs, not human persuasion, contrasting it with the false divinity of Romulus. He notes that if Romulus's deification was accepted in an enlightened age, the even more enlightened age of Cicero and Augustus would have rejected Christ's resurrection without divine testimony and miracles. Despite persecution, the faith spread through prophetic predictions, signs, and the blood of martyrs.

  663. Chapter 663

    Chapter VIII: Miracles of the Martyr Stephen and the Power of Faith

    Augustine recounts numerous miracles performed through the relics of Saint Stephen, including healings, resurrections, and conversions, emphasizing the power of Christian faith and the divine presence in the contemporary world. He notes the difficulty of recording all miracles due to the scope of his work and highlights specific cases from Calama, Hippo, and Uzali, including the story of Petronia's healing and the miraculous cure of a brother and sister.

  664. Chapter 664

    IX

    Augustine argues that the miracles performed through the martyrs in Christ's name testify to the faith that proclaims Christ's resurrection in the flesh and ascension into heaven. The martyrs, as witnesses of this faith, conquered the world by dying, and their power to obtain benefits from the Lord demonstrates the truth of the resurrection of the flesh to eternal life, whether God works these miracles directly, through servants, or by angels.

  665. Chapter 665

    Chapter X: The Greater Honor of Martyrs Compared to Demons

    Augustine argues that the miracles performed by Christian martyrs are far more honorable than those attributed to pagan gods, because the martyrs do not seek to be worshipped as gods but rather direct all glory to the one true God. He contrasts the pagan practice of building temples and offering sacrifices to their gods with the Christian practice of building monuments to martyrs and offering sacrifice only to God. The martyrs' power to work wonders stems from their truthful confession of Christ's resurrection, which is the foundation of the Christian faith.

  666. Chapter 666

    Chapter XI: Against the Platonists' Arguments from the Elements

    Augustine refutes the Platonist argument that earthly bodies cannot inhabit heaven due to the natural order and weights of the elements. He argues that God's omnipotence can transform the human body, just as lesser gods or demons can suspend natural laws, and points out inconsistencies in the Platonist theory, such as fire existing on earth.

  667. Chapter 667

    XII

    Augustine defends the Christian doctrine of the resurrection of the body against pagan ridicule, addressing objections about the fate of abortions, children, bodily stature, hair, nails, fatness, leanness, and the digestion of human flesh. He counters Platonic and Porphyrian theories of transmigration and insists on the restoration of the body without deformity, citing Christ's risen body as precedent.

  668. Chapter 668

    Whether Abortions, If They Are Numbered Among the Dead, Shall Not Also Have a Part in the Resurrection

    Augustine addresses the question of whether unborn children who die in the womb will be resurrected. He refrains from making a definitive assertion but argues that if they are counted among the dead, they should not be excluded from the resurrection of the dead. He suggests that whatever opinion one holds, the same principles applied to infants who have been born should apply to them if they rise again.

  669. Chapter 669

    Whether infants shall rise in that body which they would have had had they grown up.

    Augustine discusses the resurrection of infants, arguing that they will not rise in the diminutive body in which they died but will receive by God's miraculous power the perfect stature they would have attained through natural growth. He interprets Christ's saying that 'not a hair of your head shall perish' to mean that nothing possessed will be lost, but does not preclude the addition of what was not yet possessed, such as full bodily size. He compares this to the potential for growth present in the seed and assures that God, who created all things out of nothing, can supply any needed additions without loss.

  670. Chapter 670

    Whether the bodies of all the dead shall rise the same size as the Lord’s body

    Augustine argues that at the resurrection, each person will receive the body size they had in youth, not necessarily the size of Christ's body, because Christ promised that not a hair would perish. He interprets the apostle's phrase 'the measure of the age of the fullness of Christ' as referring either to the completion of the Church as Christ's body or to the resurrection at the prime of life, around age thirty, which is the bloom of youth.

  671. Chapter 671

    Chapter XVI: What is meant by the conforming of the saints to the image of the Son of God

    Augustine explores the concept of believers being conformed to the image of the Son of God, interpreting it both as an inner transformation of the mind and as a future bodily resurrection. He discusses the nature of the resurrected body, suggesting that all will rise in the stature of their prime, without infirmity, and that minor differences in bodily form at death are not a matter for contentious debate.

  672. Chapter 672

    Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection

    Augustine argues that women will retain their sex in the resurrection, contrary to those who interpret certain scriptures as implying all will become male. He asserts that sex is a natural creation, not a vice, and that in the resurrection, lust will be absent, and female members will serve a new beauty, praising God. He supports this by citing Christ's response to the Sadducees, where He denies marriage but not the sexes, and by referencing the creation of Eve from Adam's rib as a prefiguration of Christ and the Church.

  673. Chapter 673

    Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fullness.

    Augustine explains the Pauline concept of the 'perfect man' as Christ together with His body, the Church. He interprets Ephesians 4:10-16 to show that the Church is being built up through apostles, prophets, evangelists, pastors, and teachers until all believers attain unity of faith and knowledge of the Son of God, growing into Christ the Head. The 'fullness of Christ' refers to the whole body of the Church, and Augustine notes that 'man' in this context includes both sexes.

  674. Chapter 674

    XIX

    Augustine discusses the resurrection of the body, arguing that all bodily blemishes and deformities will be removed while the natural substance remains. He uses the analogy of a potter remaking a vessel to explain how the body's substance will be preserved but its quality and proportion perfected. He also addresses the marks of martyrdom, suggesting they may remain as honors, and interprets Christ's statement that 'not a hair of your head shall perish' as referring to the number of hairs rather than their length.

  675. Chapter 675

    The Resurrection of the Body: Reunion and Restoration

    Augustine addresses concerns about the resurrection of the body, arguing that God's omnipotence ensures the reunion of all bodily substance, even if consumed by beasts, fire, or other humans. He resolves the difficult question of whose flesh a dead man's becomes when eaten by another, asserting that the flesh will be restored to its original owner. The resurrected body will have the size and beauty of its youthful prime, without deformity or corruption, fitting for the kingdom of God.

  676. Chapter 676

    Of the new spiritual body into which the flesh of the saints shall be transformed

    Augustine discusses the resurrection of the body, affirming that every part of the body, even if destroyed or scattered, will be restored by God's omnipotence. The flesh will be transformed from an animal body to a spiritual body, still flesh but subject to the spirit, clothed in incorruption and immortality. He reflects on the difficulty of describing the spiritual body's glory, given our lack of experience, and contrasts the present life of temptation with the future state of blessedness.

  677. Chapter 677

    Of the Miseries and Ills to Which the Human Race Is Justly Exposed Through the First Sin, and from Which None Can Be Delivered Save by Christ’s Grace

    Augustine argues that the whole human race is justly condemned through the first sin, as evidenced by the countless miseries of earthly life—ignorance, disordered desires, physical and moral evils, and natural disasters. He contends that no one can escape this 'hell upon earth' except through the grace of Christ the Saviour, and that even pagan philosophers like Cicero admit the need for divine aid to attain true philosophy.

  678. Chapter 678

    Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

    Augustine discusses the unique struggles of the righteous in this life, who must constantly wage war against their own vices and temptations, such as lust, deceit, fear, and anger. He emphasizes that victory over these sins comes not through human strength but through God's grace, and that even in victory, believers must still pray for forgiveness. This conflict is part of the condemned life, and only in the eternal kingdom will there be no more struggles or debts.

  679. Chapter 679

    XXIV

    Augustine reflects on the blessings God has bestowed upon human nature even after the Fall, emphasizing that while sin and punishment entered the world, God did not withdraw all His gifts. He highlights the ongoing work of God in creation (conformation) and the gift of propagation, as well as the marvels of the human mind, body, and the natural world, all of which testify to divine goodness and providence despite human misery.

  680. Chapter 680

    XXV

    Augustine addresses those who obstinately deny the resurrection of the body, noting that despite philosophical objections, the whole world has believed in Christ's resurrection and the promise of bodily resurrection. He argues that God, who predicted this belief and fulfilled it, cannot lie, and that the resurrection is not undesirable because the body will be incorruptible. He references his earlier discussions on the ease and vigor of the incorruptible body.

  681. Chapter 681

    XXVI

    Augustine argues against Porphyry's claim that the soul must be separated from every kind of body to be blessed, using Plato's own words about the gods being promised immortality in their celestial bodies to show that God can do what seems impossible, and concludes that blessedness requires an incorruptible body, not detachment from all bodies.

  682. Chapter 682

    XXVII

    Augustine examines the conflicting opinions of Plato and Porphyry regarding the return of purified souls to bodies, suggesting that if each had accepted the other's insight—Plato that souls return to bodies and Porphyry that they return without misery—they would have arrived at the Christian promise of eternal felicity for souls reunited with their own glorified bodies.

  683. Chapter 683

    XXVIII

    Augustine discusses various pagan and philosophical views on resurrection, including those of Plato, Labeo, and Varro, and argues that if these thinkers had combined their insights they would have arrived at the Christian doctrine of the eternal resurrection of the body.

  684. Chapter 684

    Of the Beatific Vision

    Augustine contemplates the nature of the saints' employment in the resurrection, focusing on the beatific vision of God. He discusses the limitations of human understanding, the peace of God that surpasses all understanding, and the transition from seeing through a glass darkly to face-to-face vision. He explores whether God will be seen with bodily eyes in the spiritual body, citing examples like Elisha's spiritual sight and Job's vision, and concludes that while the heart sees God, the spiritual body may also have a transformed capacity for divine vision.

  685. Chapter 685

    The Eternal Felicity of the City of God and the Perpetual Sabbath

    Augustine describes the eternal felicity of the City of God, where there is no evil, no lack, and perpetual leisure for praising God. He discusses the nature of the resurrected body, true peace, and the reward of God Himself. He explains that free will will be perfected so that the saints cannot sin, and they will enjoy a Sabbath rest in God, culminating in an eternal eighth day consecrated by Christ's resurrection.

  686. Chapter 686

    Endnotes

    This chapter provides extensive endnotes and references for the main text of Augustine's City of God, including citations from classical authors, scripture, and later commentators. It contextualizes Augustine's arguments, offers scholarly commentary, and traces the reception of the work.

The City of God — Chapters Explained