# Book III: External Calamities and the Failure of the Pagan Gods explained — The City of God > Chapter companion for The City of God by Augustine of Hippo. ## What happens 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. ## Themes in this chapter ### Critique of Pagan Religion Augustine systematically attacks the pagan gods for their moral failings and inability to protect their worshippers from disaster. ### Sin, Grace, and Redemption The chapter highlights the prevalence of sin (perjury, adultery, fratricide) and the absence of divine intervention, contrasting with Christian redemption. ### Morality and Virtue vs. Pagan Corruption Augustine contrasts pagan moral corruption with true virtue, arguing that the gods encouraged vice rather than punishing it. ## Character check-ins ### Augustine Author and narrator, arguing against pagan gods' efficacy. ### Romulus Founder of Rome, whose fratricide and disputed apotheosis are discussed. ### Marcus Varro Cited for his opinion that false claims of divine descent are useful for states. ### Aeneas Trojan hero and ancestor of Romans, whose mother Venus is implicated in adultery. ### Jupiter King of the gods, mentioned in context of divine indifference to perjury and adultery. ### Cicero Quoted regarding the apotheosis of Romulus and the nature of his death. ### Venus Goddess of love, mother of Aeneas, involved in adultery with Anchises. ### Mars God of war, claimed as father of Romulus. ## Key lines > For evil men account those things alone evil which do not make men evil; neither do they blush to praise good things, and yet to remain evil among the good things they praise. Wicked people consider only external misfortunes as evil, not their own moral corruption, and they are not ashamed to admire good things while remaining evil themselves. _Augustine criticizes the pagan focus on physical calamities over spiritual ones._ > It grieves them more to own a bad house than a bad life, as if it were man’s greatest good to have everything good but himself. They are more upset by having a poor dwelling than by living a wicked life, as if the highest good is to possess everything good except oneself. _Augustine highlights the misplaced priorities of the pagans._ > But he maintains it is useful for states that brave men believe, though falsely, that they are descended from the gods; for that thus the human spirit, cherishing the belief of its divine descent, will both more boldly venture into great enterprises, and will carry them out more energetically, and will therefore by its very confidence secure more abundant success. Varro argues that it is beneficial for the state if brave men falsely believe they are of divine origin, because this belief inspires them to undertake great deeds with confidence and achieve greater success. _Augustine presents Varro's justification for religious falsehoods._ ## Links - HTML: https://www.betterreads.online/discover/the_city_of_god_se/chapters/part-i-book-iii - Book: https://www.betterreads.online/discover/the_city_of_god_se - All chapters: https://www.betterreads.online/discover/the_city_of_god_se/chapters