Human Life As Seen in the City of God

Book XIX of Augustine’s Political Writings explores ideas pertaining to both “supreme good” and “happiness” through the city of God. Notably, these ideas all relate to Augustine’s virtues of justice, prudence, courage, and temperance, in any way, shape or form.

In looking at the premises, Augustine’s intuitive outlook explicitly states, “true virtues cannot exist except in those who possess true piety” (146). Furthermore, “well-being,” which will be found in the future world, directly relates to happiness. By and far, happiness is acquired through patience and hope, primarily because “we are among evils … until we arrive at those goods” (147). Therefore, live necessarily involves many evils, which pose problems. However, Augustine illustrates the idea of the “supreme good” in the context through peace as opposed to war. For instance, “peace is such a great good that even with respect to earthly and mortal things, nothing is heard with greater pleasure” (150). Thus, Augustine states “that the end of this city … is either ‘peace in eternal life’ or ‘eternal life in peace” (150). On the other hand, Augustine explicitly refers to the Republic of Cicero, where he states that the Romans never really were a people. Augustine argues that the Romans did not possess the virtue of justice, which fairly unites men through a consensus concerning right. Therefore, the city of God is notably the only “true city” because justice exists. Justice exists in the city of God when the “one and supreme God rules his obedient city according to his grace” (162). Consequently, a fellowship of people in the city of God lives by faith, which works through love. Book XX closely follows the question of the last judgment, where Christ will come from heaven to judge the living and the dead.

Both Books XIX and XX provide reasonable explicit accounts where both God and virtues are centerpieces of society. Both these significant pieces are keys to attaining “happiness,” “well-being,” and the “supreme good.” Therefore, is Augustine’s argument viable? Also, should Augustine’s argument, along with the premises outlined, be recognized in its entirety by society?