Saint Augustine: The City of God and the Trinity
Saint Augustine: The City of God
This text comments on the importance of Chapter XXVI, Book XI of Augustine’s The City of God. It highlights the relationship between rational knowledge (acquired by reason) and faith, both in the search for truth. Augustine distinguishes between faith and reason as sources of knowledge. He establishes the limits between the two in the context of Christian truth.
We cannot dispense with either of the two, as both can lead to truth. For Augustine, the first relationship is one of reciprocity: reason is complemented by faith, leading to the knowledge and love of God, and therefore, happiness. Article 3 positions the relationship between faith and reason as one of mutual aid. Love is insufficient rationally; faith illuminates reason so that it can reach the truth that comes from God. Finally, reason helps in the understanding of faith and revelation. Both lead to God.
However, the encounter between Christian doctrine and philosophical problems leads to the following question: What is the relationship between faith and reason? The following positions are presented:
- Faith is sufficient; the Christian does not need reason.
- Faith and reason are complementary.
- Faith and reason are separate territories.
The Trinity and the Image of God in Us
Saint Augustine claims, “We also recognize the first image of God in us,” meaning that we find the first image of God within ourselves, through the mystery of the Trinity. The Catholic dogma of the Trinity, as exposed by the Church, is that although there is only one God, He exists in three persons united: Father, Son, and Holy Spirit. The Trinity is related to love and knowledge. To attain true happiness, one must find God within oneself.
The image of God in us is a datum of faith. For the philosopher, God is the only eternal being, perfect, and from whom no wrong can proceed. Imperfection distances us from God. All created things, including the soul, are contingent, while God is necessary. Contingency means that although we are made in the image and likeness of God, we are not equal to Him. We are one step below God, at an infinite distance. Things are one step below the soul. “It is not the same, & even very distant…” from the same substance. The attributes of God are perfection and immutability, while the immateriality of the soul is quite the opposite. Humans are mortal and are not of the same substance as God; if we were, we would be God.
Immutability, *Creatio ex nihilo*, and Christ
Saint Augustine follows Plato regarding the concept that immutability is the main attribute of God (God does not change; He is eternal). Creatio ex nihilo then appears, where God creates the world from nothing. The only way to return to God is through Christ. The Christological reform refers to a theological reform. According to the two creations, first, God creates because He is almighty, and this is recounted in Genesis. The second coming of Christ, the Son, is told in the Gospels: the sacrifice of Christ to redeem humanity from original sin. This original sin affects the three faculties of the soul: memory cannot retain, understanding cannot comprehend, and will does not do good.
This text has a religious rather than a philosophical content (predominance of faith over reason), presenting what Christians must believe. Saint Augustine believes that faith, although not obvious, is essential for a Christian.