# IX explained — The City of God

> Chapter companion for The City of God by Augustine of Hippo.

## What happens

Augustine discusses why the good are chastised alongside the wicked during temporal calamities. He argues that the good, though not equally corrupt, share a love for this present life and often fail to rebuke sinners due to selfish fears for their own safety, reputation, or worldly interests. This failure, born of covetousness rather than charity, justifies their shared suffering. Additionally, afflictions serve to prove the human spirit and manifest its unmercenary love for God, as exemplified by Job.

## Themes in this chapter

### Sin, Grace, and Redemption

Explores how even the good have venial sins and are justly chastised, while their failure to rebuke sinners reflects a lack of grace-driven love.

### Morality and Virtue vs. Pagan Corruption

Critiques the moral failure of the good who spare sinners out of fear for worldly interests, contrasting true virtue with selfishness.

### Divine Providence and History

Argues that God's temporal punishments serve providential purposes: correction, testing, and manifestation of faith.

## Character check-ins

### Augustine

Author and expositor of the reasons for shared temporal punishments.

### Job

Exemplar of fortitude and unmercenary love for God under affliction.

## Key lines

> They abstain from interference, because they fear that, if it fail of good effect, their own safety or reputation may be damaged or destroyed; not because they see that their preservation and good name are needful, that they may be able to influence those who need their instruction, but rather because they weakly relish the flattery and respect of men, and fear the judgments of the people, and the pain or death of the body; that is to say, their nonintervention is the result of selfishness, and not of love.

Good people often fail to correct sinners because they are afraid of losing their own safety or reputation, not because they wisely preserve themselves to help others, but because they crave human approval and fear physical harm—their inaction stems from selfishness, not love.

_Augustine diagnoses the root of moral cowardice as self-love rather than charity._

> For every man, however laudably he lives, yet yields in some points to the lust of the flesh. Though he do not fall into gross enormity of wickedness, and abandoned viciousness, and abominable profanity, yet he slips into some sins, either rarely or so much the more frequently as the sins seem of less account.

Even the most virtuous person occasionally gives in to fleshly desires; they may not commit heinous crimes, but they commit smaller sins, often more frequently because those sins seem trivial.

_Augustine emphasizes universal human sinfulness to explain why the good are not exempt from temporal punishment._

## Links

- HTML: https://www.betterreads.online/discover/the_city_of_god_se/chapters/part-i-ix
- Book: https://www.betterreads.online/discover/the_city_of_god_se
- All chapters: https://www.betterreads.online/discover/the_city_of_god_se/chapters