INSTITUTE FOR PASTORAL THEOLOGY

The Metaphors in the City of God and

Social Ethic Principles
Prepared by Theresa Marie Lynn
Presented to
Prof. Stephen M. Matuszak, S.T.L.
Social Ethics
IPT 5321

In partial fulfillment of the requirements for the

Master’s Degree in Pastoral Theology
Ave Maria University
Ave Maria, Florida

Kansas City, Missouri

5/17/2009

Saint Augustine uses the metaphors of two cities, whether expressed as the
“earthly city” and “heavenly city” or as the “city of man” and “City of God” to
assist the Church in relating to the world the priority of the things of God over
the things of man, and in particular, over the state.
 Saint Augustine uses the metaphors of two cities, whether expressed as the “earthly city” and

“heavenly city” or as the “city of man” and “City of God” to assist the Church in relating to the world the

priority of the things of God over the things of man, and in particular, over the state. It was the “gospel

which first made the two things, the city of man1 and the city of God, of Church and state.”2 Since Christ

spoke the word, “Render therefore to Caesar the things that are Caesar’s and to God, the things that are

God’s” (Mt. 22:21), the Church has had a clear directive in which to understand how to live under

“secular” authority while being true to her mission in the world. This simple but direct teaching of Christ

helped the Christians of the nascent Church understand their place in imperial Rome.

The persecutions of Christians under the pagan Roman emperors hindered the development of

any new doctrinal teachings to be proclaimed by the Church. The Church had to hide underground to

protect herself, until in 313 AD the Emperor Constantine issued an order of tolerance against the

Christians with the Edict of Milan. At this same time the ecclesial Christian community merged with

state authority. In this new ecclesial relationship the Emperor also helped develop Church doctrine. The

Church could hold councils to clarify Church teaching. The first council was called by the Christian

emperor, Constantine, who called the Council of Nicaea in response to the Arian heresy, to clarify that

Jesus was truly God. This relationship of the secular ruler also being involved in the development of

doctrine, in the early Church, was to change when in 410 AD Rome fell to the Goths.3

When Rome fell, the “Christians were blamed because since Christian doctrine taught

renouncement of the world; consequently, it could turn the citizen away from the service of the state”.4

At the same time, society as the people of God had known it since Old Testament times when their own

covenantal family was grouped under a magisterial, visible King, ceased to exist. Albeit at times they

were ruled by an evil empire, the structure was what they were familiar with. When the people of God

wondered how they could live their lives without a Roman emperor to guide them, God raised up a

Bishop in Hippo to develop a doctrine about the Church that would provide a new religious understanding

of the Church and her place in the world.

2
 Saint Augustine’s work, entitled, The City of God, explained the fall of Rome in religious and

spiritual metaphors. He explained to the people in The City of God that there was a “gulf” between heaven

and earth. This “gulf” would prevent any earthly kingdom from really being married to a communion of

a body of people that originates at the spiritual level.5 This is because “human history is only meaningful

in the context of a transcendent dimension.”6 The Church exists in history so that she can influence that

history by preaching the Gospel.7

The City of God would help the Church remain distinct from the political authority as future

nations throughout the European empire converted to Christianity. The City of God would help the

Church understand that even when the nation that ruled them had declared itself an official Catholic state,

that it’s true Head was Jesus Christ8, and that it was rooted in a body of people that resulted from the

death and resurrection of one man rather than by the creation of a nation. And the people would know that

they don’t have an earthly king, but a heavenly King.9

In The City of God Augustine used the distinctions of the “earthly city”10 and the “heavenly city11

to explain to the people of God how they would navigate their lives without the imperial nation of Rome

as they had known it. He explained the civil society12 of Rome as the “city of man”.13 Charles Cardinal

Journiet in the Theology of the Church explains that the city of man is the temporal level where he acts a

members of the earthly city engaged in the cares of the earthly life of humanity.14 Saint Augustine taught

that as Rome had fallen, the whole earthly city being temporal like the city of man would one day fall,

too.15

Saint Augustine explained that the doctrine of the Redemption was “the activity of the incarnate

God in His historical earthly activity”.16 Christ’s Body, the Church, dwelled in the earthly city. If human

history at times tried to destroy the spiritual life of the people of God through trials and tribulations17,

their hope was in Christ who won Redemption for them on the Cross. Their hope for justice lies is in

their final beatitude in the City of God where, “True justice reigns in that state of which Holy Scripture

says: ‘Glorious things are said of thee, O City of God.”18

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 As doctrine has developed since Saint Augustine wrote The City of God, the Church has

identified that man has a “vocation which transcends the limits of the created universe, of society and of

history. Man’s vocation is his ultimate end: God himself.”19As Saint Augustine wrote in The City of God,

“this is a pilgrimage of this mortal life.”20 The City of God brought to light that humanity in general was

an earthly city in a process of formation21 and would not be completed until, they “see the New Jerusalem,

a city coming down out of Heaven as a bride adorned for her husband” (Rev. 21:2).

Saint Augustine’s metaphor regards the autonomy Church and state within the temporal order.

He separated the earthly city from the heavenly city, because the heavenly city is supernatural and the

earthly city is natural. In the same way the soul and the body are separate, yet the life is the soul.22 This

is analogous to the Church and state which are “at present inextricably intermingled, one with the

other.”23 Pope Leo XIII agreed with this theology and updated it to say that “there must, accordingly exist

between these two powers a certain orderly connection, which may be compared to the union of the soul

and body in man.”24 This means that, although, the Church and political community have “mutual

autonomy”, it does not entail a separation that excludes cooperation between the two in a way suitable to

the circumstances of time and place.25 The two powers must work together for the common good.26

Before the fall of Rome, the citizens were bound to religious beliefs and sacred rites of the state.27

The life of the citizen could not be separated from the head of the state because in addition to imperial

power, he was considered a god, too. But, Jesus separated religion from the state when he told the

people to “render therefore the things that are Gods to God” (Mt. 22:21). He was pointing out that Caesar

was not a god, but he was owed some type of allegiance when he said, “render therefore to Caesar the

things that are Caesars” (Ibid). Since Christ used the coin, which is the medium of exchange for goods

and services to explain the parameters of political authority, he was most showing that Caesar had

political authority that included the right to collect a just tax.28 God had authority over the spiritual and

religious life of man. Caesar could no longer have both roles. Man was not to render to Caesar what

belongs to God. Caesar cannot attempt to make the “temporal power divine or absolute: God alone can

demand everything from man.”29

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 Saint Augustine expressed God’s authority over the state. He wrote, “God has providence over

political societies.”30 This teaching does not eliminate the need for the people of God to follow civil

laws.31 Saint Augustine wrote in The City of God that in the earthly city the Church “has no hesitation

about keeping in step with civil law.”32 God is the author of society and, therefore, any rule over it is

necessary because of the responsibilities assigned to it.33

Political authority is a component of the civil life, but God has put limits on political authority.

Pope Leo XIII dictated the limits on public authority over civil life in Rerum Novarum. He wrote that the

public authority should go no further than necessary to strengthen and safeguard citizens34 because the

natural social relationships of man existed before the state.35 Jacques Maritain explained this in the

twentieth century:

“Man is a person, made for God and life eternal, before he is constituted
a part of the city, he is constituted a part of the family society before
he is constituted a part of political society.”36

A person living in the earthly city must have the “freedom to direct himself towards his ultimate

end”.37 So, they must not be denied the freedom to worship God and recognized as a “civil right” by the

state.38 The state must understand that the salvation of souls and the worship of God is “subject to the

power and judgment of the Church”. 39 Subsequently, it should “suborder itself” to the Church and should

allow the Church full religious freedom. The Church teaches that this is a duty to respect religious

freedom. This duty requires that the political community guarantee the Church the space needed to carry

out her mission.40 This will be in keeping with the command to “give to God the things that are Gods”

(Mt. 22:21).41

Another reason why Saint Augustine uses the metaphor of “city of man” and the “City of God is

because the “city of man” is the city where men live according to the flesh, or are sinful, and the other is

of men who live according to the spirit.42 Since the fall of Adam, in the earthly city man is, “split within

himself”.43 He struggles between virtuous prudential action and choosing what is sinful. Sin has affected

society since the “very onset of history…man set himself against God and sought to attain his goal apart

from God.”44 Pope John Paul II in Centesimus annus expresses man’s quandary over choosing the good
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is because he doesn’t understand that he transcends earthly realities. This is why man may find it difficult

to choose between doing good or doing evil. He writes:

“there is a denial of the supreme insight concerning man's true greatness,

his transcendence in respect to earthly realities, the contradiction in his heart
between the desire for the fullness of what is good and his own inability to
attain it and, above all, the need for salvation which results from this situation.”45

Saint Augustine encouraged the early Christians in Rome to put their hearts and minds on the

“City of God”46, the heavenly Kingdom. The heavenly kingdom transcends the temporal city of man. It

is the spiritual realm where the Church is situated.47 God does not dwell in the buildings made of stone in

the city of man, but within a community of believers.48 They should recognize that their true happiness

lies in the heavenly city, so they should “be in the world, but not of the world” as they live Christian lives

(cf Jn. 17:14-16).

The hearts of the faithful in Christ are as a temple where the Holy Spirit dwells.49 It is a hidden

place of the salvific encounter with the Holy Spirit.50 For this reason, “a single soul is worth more than the

whole universe of material goods. There is nothing higher than the immortal soul, save God.”51

Therefore, when Saint Augustine encouraged the faithful to put their hearts and minds on God rather than

the temporal world, he was pointing out that there is a hierarchy of values within society that

“subordinates the physical and the intellectual dimensions to the interior and spiritual ones.”52 By the

virtue that man has a soul he must necessarily see himself as human person made in the image and

likeness of God.53 Pope John Paul II wrote in Centesimus annus:

“society must be guided by a comprehensive picture of man which respects

all the dimensions of his being and which subordinates his material and
instinctive dimensions to his interior and spiritual ones.”54

To guide society in having a picture of the spiritual nature of man is one reason why the pastors

of the Church have expressed that man is “the path of the Church”. 55 Christ’s mission was the salvation

of men, but he had to leave to go back to his Father (cf Jn. 14:26) so he entrusted to man to the Church.56

Since the Second Ecumenical Vatican Council, the pastors of the Church have expressed that man is a

creature that is mysterious until “the mystery of the incarnate Word provides the light for man to

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understand his most high calling.”57 While the “heavenly kingdom is wayfaring on earth58 the faith of the

pastors seeking an understanding of man,59 comes with understanding man as a human person. Vatican II

in the Pastoral Constitution on the Church in the Modern World declared:

“For the beginning, the subject and the end of all

social institutions is and must be the human person.”60

“Humanism” is a particular belief regarding the meaning of the human person. In societies today

there is a humanism that limits affirming man to leading an ethical life and aspiring to the greater good of

humanity.61 This is a type of humanism sounds good, but it sees man as only a part making up the whole

of humanity; as a means to the end. In studying the reality of man, Pope Paul VI in Populorum

Progressio said that “what must be aimed at is a complete humanism.”62 Teachings without a complete

humanism divide man from his soul. This causes “political philosophies which are based upon a

materialistic conception of the world and life.”63 A man who has to live under this type of political society

is “blind to the realities of the spirit.”64 He become responsive to only what belongs to the world of

matter, socially man is only a number to be used as a means to the end of the goals of the political

authority.65

The Church’s approach to the human person is “wholistic”, meaning as Saint Augustine said,

man “is a single human whole”, which includes a spiritual nature in union with one that is material.66 In

the twentieth century Jacques Maritain states the same wholistic approach in the anthropology of man:

“soul and matter that are two substantial co-principles of the same being, of one and the same reality.

This reality is called, “man”.67 Man is a being made in the image of likeness of God (Gen. 1:26) and

ordered to participate in the Divine life by the means of a supernatural soul. The Pastoral Constitution of

the Church at the Second Vatican Council, Gaudium et Spes, stressed man’s share in the Divine life

through a share in Divine Wisdom: “mans’ intellect surpasses the material universe for he shares in the

light of the Divine mind.”68

In addition, the world, the whole cosmos, must be seen from a wholistic approach. God planned

for everything to work together for the His Glory. So, that man could know His effects and what He is

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like, He entered into the physical realm so that man could know himself as a spiritual being. Together

through the recapitulation of Christ to make all things new (Eph. 11:10; Rev. 21:22) Christ who is “the

center of human history”69 returned all things to his Father and so now man has been restored back to

communion with God through the mediation of His son Jesus Christ.

No, longer must the soul rely on a Levitical priesthood to perfect the sacrifices of man, but it relies

on grace and in cooperation with the grace through an action oriented to the good, man can contribute to

perfecting and sanctifying the world. This is the wholistic approach, man body and soul, the interior life

and the active life of man interdependent70 in order to bring forth fruit for the kingdom. Man, body and

soul participates in the city of man, in imitation of the high priest, Christ, by striving to make things new.

But, man is not the Savior of the world his "priestly" role extends from the "common priesthood of the

faithful" and is ordered to service.71

In addition, there are principles man must keep in mind to know how to work toward the common

good. The church defines the common good as "the sum of those social conditions in which men,

families and associates can more completely and more easily perfect themselves."72 Inherent in the

principle of common good is the theology of the universal call to holiness.73 The City of God was written

by Saint Augustine to help the people of God focus on their spiritual life as having priority over their

temporal lives. But, that their purpose as Christian, while living in the earthly kingdom is built into the

principle of the common good. It has spiritual significance because just as in the spiritual life, perfection

is the aim, the aim of the common good is the "perfection and fulfillment in social life of the whole

human personality."74 When Christ connects the sons of God to their temporal order by giving to Caesar

what is due him, he is connecting the whole person, their active and spiritual lives to the economic,

political and social realms.

Society as a whole must work toward the common “good of all the people.”75 It is how the people

of God working in the kingdom with help the earthly city “attain its full meaning”. By working together

in interdependence of one another, they will find fulfillment in the earthly city by existing “with” and

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“for” others.76 Saint Augustine writes in The City of God that “common pursuit knits men together into a

‘people’…but there is no such good for those who live irreligiously or do not serve God.”77

Societies that realize an incomplete humanism see religion as the “opium of the people”.78 These

societies do not allow for the “virtue of religion” which is justice toward God.79 Without justice toward

God “who is love” (1 Jn. 4:8), society, as Pope Paul VI also stressed in Popularum Progressio could not

become “a civilization of love.”80 Only love is capable of transforming the relationships between men in

society.81 It must be present and permeate every social relationship.82

Men as they live in the city of man as members of Christ's body are united to the City of God or

the heavenly kingdom by their love for God and for one another. This love is agape because it is love

that is grounded and shaped by faith.83 For true civilization to exist, one must love his neighbor as

himself, since, love of neighbor is inseperable from God “who is love”.84 A people acting out the

theological virtues of faith, hope, and charity requires a political authority that allows freedom and is just,

with a humanistic perspective that integrates the whole person.

Each teaching in social ethics is united to the created soul of the Church which is charity.85 If

charity is not present in social teaching then the tasks in social teaching to bring hope and faith to the

people will not come to fruition. As Saint Paul said, if you do works without charity, you are just a

clanging cymbal – a gong (1 Cor. 13:1). The Catechism says that “a ‘society’ is a group of persons bound

together organically by a principle of unity that goes beyond each one of them.”86 This principle is love.

Love is the only line of reasoning that will persuade men to live in unity.87

Saint Augustine appreciated the injustice that God permitted in the city of man, or Rome, during

that time because it permitted the Christian to grow in charity toward those that had less.88 When the

Roman emperors saw the love of the Christians for one another, it was a new way of man living together

in what is known as the Catholic social teaching principle of “solidarity”. Solidarity “highlights the

intrinsic social nature of the person”89 to find himself by making a sincere gift of himself to others.90

Jesus of Nazareth makes the connection between solidarity and charity. In the light of

faith...solidarity seeks to go beyond itself. One’s neighbor becomes “the living image of God the Father,
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redeemed by the blood of Jesus Christ and placed under the permanent action of the Holy Spirit.”91 The

people of God must love each other, even their enemies and recognize that men have “composite times

that unite men and social groups among themselves”.92 Everyone must be willing to make a contribution

to the common cause, so that in solidarity rises to the rank of a “fundamental social virtue.”93

When persons in society work together to achieve a common goal for the common good of all

this naturally engages another principle that is essential to civil society, the principle of “subsidiarity”.

Subsidiarity offers economic, institutional and juridical assistance to “lesser social entitites”94 like

“family, groups, associations and local territorial realities.”95 The principle of subsidiarity will help man

in the earthly city create relationships that will “strengthen the social fabric”96 of a community. Thus,

there will be increased solidarity that will move people to work together for the common good.97

The Catechism of the Catholic Church says that society is essential to the fulfillment of the

human vocation.98 The most high calling that the Fathers of the Second Vatican Council referred to is the

calling to realize their dignity as persons through the principle of “participation”. The principle of

subsidiarity implies participation99 by man to “contribute to the cultural, economic, political, and social

life of the community to which he or she belongs.”100 Pope John Paul II in Christifideles Laici expressed

this participation by the laity in their communities as necessary in order to

“be leading characters in this development-in some ways to be

creators of a new, more humane culture-is a requirement both
for the individual and for peoples as a whole.”101

Each member of the Body of Christ has an individual apostolate that is indispensible to the

mission of the Church.102 This mission is to “spread the kingdom of Christ through the earth for the glory

of God the Father.”103 The Church wants to bring all men to Christ to help ready the kingdom for the

return of its King. To participate in the mission not only helps to sanctify the person for eternal beatitude,

but it sanctifies the economic, political and social structure and institutions God established on earth, “to

give it life in Christ.”104

Saint Augustine points out in The City of God that in the heavenly city, “temporal goods” are

used “with a view to the enjoyment of eternal peace.”105 Eternal peace is the “fullness of life” and it
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comes with eternal beatitude; at our “last end”. But, God gives men “good gifts”106 to help them realize a

“temporal peace”107, now, here in the earthly city. Saint Augustine’s reflection was the forerunner to the

social teaching known as the “universal destination of the earth’s goods”.108 The goods of the earth are to

be available to all persons, so they have the necessary sustenance for life.109 “Good gifts” are to be shared

by the whole human race. They include things Saint Augustine said are “blessings that lie all around

us....daylight, speech, air to breathe, water to drink, everything that goes to feed, clothe, cure , and

beautify the body.”110 He said they are “granted” and “are meant for the mortal peace of mortal men…”111

It is the “first principle of the whole ethical and social order” that each person has the right to the

common use of goods.112

Saint Augustine said that “a shadow, as it were, of this eternal City has been cast on earth…”113

This shadow of the eternal city can be seen when the “good gifts” are used to assist one’s neighbor.114

This teaching keeps in mind that social realities such as prosperity and poverty must be interpreted in the

light of the Gospel.115 The poverty of Jesus and his own personal attention to the poor and their concerns

has developed the social teaching principle of the “preferential option for the poor”.116

Social ethicists call Saint Augustine’s principle of the people of God of looking forward in hope

to their life in the heavenly city the “eschatological principle”.117 Because man is not focused on finding

fulfillment in the goods of the earth but knows fulfillment comes with God in Heaven, his life on earth

does not become the “end-all” to his existence.118 Because man is not preoccupied with finding a utopia

on earth, and realize the goods of the earth are not the highest goods, he will remain detached to do the

work of God in the kingdom.119 Not having an inordinate desire for goods, man will remain in control of

his passions. This frees man to be “living in the world, but to be not of the world” (Jn. 17:14-16).120 It

seems the eschatological principle is “the best antidote to an undue attachment to the temporal order.”121

The social teaching for the Church has identified three fundamental values to assist man in

building a society in which he can realize his potential as a human person. The three fundamental values

are “truth, freedom and justice”.122 To seek truth is a duty all men and women must fulfill if they are to

witness to Christ who is “the truth that sets men free” (Jn. 3:32).123 The Church teaches that God gave
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every man “the natural right to be recognized as a free and responsible being.”124 It is a sign to the world

that man has freedom within society when his dignity as a human being is being respected by political

authority.

Saint Augustine pointed out to the people of God in his work, that there was a lack of freedom

under the pagan emperors.125 Justice is closely linked to freedom, because if the political authority is just,

then it will recognize the dignity of the human person, and subsequently the persons in the earthly city

can realize a true participation within society. They will be able to participate with the freedom to

worship as they please, to grow their family, to work and to own property.126

Even though, it seemed that a society could flourish without the three fundamental virtues of

truth, freedom and justice because Rome had prospered and had “long duration” under the pagan gods,

their happiness “was a thing of glass”…of mere glittering brittleness”, as evidenced by its fall.127 Rome

was not a “true republic because justice was not practiced.”128 The prosperity in Rome, Saint Augustine

said, was “due to the true God…deigned to bless the Empire with increase.”129 His providence allowed

Rome to prosper so that when Rome which was material and built by human hands, fell, the people of

God would know that they cannot put their faith in what man builds.130 He saw the temporary greatness

that Rome had achieved as part of God’s plan. If the “political virtue in their own order”131 can build a

city, just think of what a city will be like with the addition of the supernatural virtues of faith, hope and

charity to animate the cardinal virtue of justice, aligned with the truth, “that sets men free” (Jn. 3:32) and

with the freedom to worship the one true God in Latreia: a city set on a hill cannot be hidden (Mt.

5:14)!132

Saint Augustine’s work remains timely, as political philosophies based upon a materialist view of

man continue to threaten the dignity of the human person.133 Saint Augustine’s metaphor of the two cities

is presented alongside Pope Paul VI’s aim that the city of man should transform into a civilization of love.

From the nascent Church to the 21st Century, Catholic social teaching bears witness to the unchanging

truths about the nature of the human person.134 The Church does not tire of proclaiming that man is

created in the image and the likeness of God and is ordered to participate in the Divine life while awaiting
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the heavenly kingdom. Defining the principles of Catholic social teaching is ongoing as man encounters

new problems135 within society. As Pope John Paul II said at the end of his Encyclical Centesimus annus,

“the Church finds herself still facing ‘new things’; the term first expressed by Pope Leo XIII in Rerum

Novarum. But, the Christian knows that even with new problems that must be addressed in social ethics,

as Saint Augustine said, Non est quod habet extremun: What has an end does not last.136 So we have hope

because we know the newness we await will come in its fullness at the Lord’s second coming.137

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 1
Saint Augustine, The City of God. Transl. by Gerald G. Walsh, SJ, Demetrius B. Zema, SJ, Grace
Monahan, OSU, Daniel J. Honan, (New York, NY: Doubleday, 1958), p. 336. “…It is here that the Scripture
makes some mention of that other society, the city of man as I call it, but this is only in so far as was necessary to
bring the city of God into clearer light by contrast with the city opposed to it.”
2
Henri de Lubac, Splendor of the Church, (San Francisco, CA: Ignatius Press, 1986), p. 165.
3
City of God p. 8.
4
City of God, Forward by Etienne Gilson, p. 8.
5
John Vidmar, OP, The Catholic Church through the Ages: A History, (Mahwah, NY: Paulist Press,
2005), p. 67. “So great was the gulf between heaven and earth that no human institution such as the state,
however Christian in its policy, could hope to bridge the gap.” [hereafter, Vidmar].
6
Matuszak, Stephen M. “Social Ethics” Coursenotes, (Ave Maria, FL: Ave Maria
University/Institute for Pastoral Theology, Spring 2009), p. 23. [hereafter, CN].

7
Ibid, p. 24.
8
Pope John Paul II, Promulgated. Catechism of the Catholic Church. (Washington, D.C.: United States
Conference of Catholic Bishops, Inc. Libreria Editrice Vaticana, 1997), 792. [hereafter, CCC].

9
Charles J. Chaput, Render Unto Caesar, (New York, NY: Doubleday; advance copy, 2008), p.
76. “We must not have “messianic” expectations of the state.”
10
City of God, p. 464.
11
Ibid.
12
Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church,
(Washington, DC: United States Conference of Catholic Bishops), #417. “Civil society is the sum of
relationships and resources, cultural and associate, that are relatively independent from the political sphere and
the economic sector.” [hereafter, Compendium].
13
City of God, p. 329.“in the case of Cain and Abel, what we see is the enmity between the two cities, the
city of man and the City of God.”
14
Charles Cardinal Journiet, Theology of the Church, (San Francisco, CA: Ignatius Press, 2004), p. 273.
[hereafter, Journiet].
15
Vidmar, p. 65. “..fall of Rome was a tragic thing, but symbolic of the inevitable fall of the earthly city.”
16
Ibid.
17
Second Ecumenical Vatican Council, Lumen gentim, Liberia Editrice Vaticana (Vatican City:
http://www.ewtn.com/ LIBRARY/councils/v2church.htm, 1964.), 9.
18
City of God, p. 75.
19
Compendium, #47; CCC, 2244.
20
City of God, p. 239.
Compendium, #46 “…everything as belonging to God, originating in God and moving towards God.”
21

#50 – “…straining toward eschatological fullness”.

22
City of God, p. 479, Book XIX, Chapter 26.
 23
City of God, p. 206.
24
CN, p. 9. [Pope Leo XII, Rerum Novarum].
25
Compendium, #425.
26
CN, p. 81.
27
Ibid, p. 14 – 15 “everything in the family was divine” [see footnote p. 15].
28
Compendium, #379. “At the same time, temporal power has the right to its due: Jesus does not consider it unjust
to pay taxes to Caesar.”
29
Ibid.

30
City of God, p. 111.
31
Ibid, p. 113. “When it is considered how short is the span of human life, does it really matter to a man whose days
are numbered what government he must obey, so long as he is not compelled to act against God or his conscience?”

32
Ibid.
33
Compendium, p. 393.
34
Pope Leo XIII, Rerum Novarum, Liberia Editrice Vaticana.
http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xxiii_enc_15051891_rerum-
novarum_en.html), #14. [hereafter, RN].

RN, #27. “Man precedes the State, and possesses, prior to the formation of any State, the right of
35

providing for the substance of his body.”

36
Jacques Maritain, The Person and the Common Good, (Notre Dame, IN: Notre Dame Press, 1966), p.
74. [hereafter, Maritain].
37
Compendium, #48
38
Compendium, #422
39
Ibid.
40
Ibid, #424
41
Ibid.
42
City of God, p. 295, 301.
43
GS, 13.
44
Ibid.
45
Pope John Paul II, Centesimus annus, (Liberia Editrice Vaticana.
(http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-
annus_en.html), 13.

City of God, p. 24. “A city that observes the laws of true justice, whose head is Christ.” Borrowed from
46

Scripture. Suggested to St. Augustine by Ticonius, See footnotes.

47
Journiet, p. 273.
48
Philip Hughes, History of the Church Vol. II, (New York, NY: Sheed and Ward, 1949), PDF version, p.
13.
49
Second Vatican Council, Lumen gentim, (Liberia Editrice Vaticana. http://www.ewtn.com/
LIBRARY/councils/v2church.htm, 1964), 4. [hereafter, LG].

Pope John Paul II, Dominum et vivificantem, (Liberia Editrice.

50

http://www.vatican.va/holy_father/ohn_paul_ii/encyclicals/documents/hf_jp-ii_enc_18051986_dominum-et-
vivificantem_en.html), 67.
51
Maritain, p. 61.
52
CCC, 1886.
53
See also, The City of God, p. 239 and others. “…we are men, created to the image of a Creator, whose eternity is
true, His truth eternal, His love both eternal and true, a Creator who is the eternal, true and lovable Trinity …”
54
CA, 36
Pope John Paul II, 14. Redemptor hominis. Found in David J. Twellman, D.M., “Pastoral Theology”
55

Course Notes. IPT 5322. Ave Maria, FL: Ave Maria University, Spring 2009.
56
Gaudium et Spes, (Boston, MA: Daughters of St. Paul, 199), 22. [hereafter, GS]. “The truth is that only
in the mystery of the incarnate Word does the mystery of man take on light. For Adam, the first man, was a
figure of Him Who was to come,(20) namely Christ the Lord. Christ, the final Adam, by the revelation of the
mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear.”
57
GS, 1.
58
City of God, p. 465
59
Pope John Paul II, Promulgated. Catechism of the Catholic Church. (Washington, D.C.: United States
Conference of Catholic Bishops, Inc. Libreria Editrice Vaticana, 1997), #158. [hereafter, CCC].
60
CCC, 1881, GS, 25.
61
Stephen Matuszak, “Toward an Integral Humanism”, (Maritain Slide Presentation), Slide #6.
[hereafter, Maritain presentation].
62
Maritain presentation, Slide #3.
63
Jacques Maritain, The Person and the Common Good, (Notre Dame, IN: University of Notre Dame
Press), p. 90. [hereafter, Maritain].
64
Ibid, p. 91.
65
Ibid.
66
City of God, p. 525.
67
Maritain, p. 36.
68
GS, 15.
69
Compendium, #31.
Dom Jean-Baptiste Chautard, The Soul of the Apostolate, Trans. by A Monk of Our Lady of
70

Gethesemani, (Rockford, IL: Tan Books, 1946), p. 58.

71
CCC, 1591.
72
GS, 74.
73
LG, 5.
74
Maritain, p. 17 [see footnote].
 75
Stephen M. Matuszak, “Social Ethics” Coursenotes. (Ave Maria, FL: Ave Maria University/Institute
for Pastoral Theology, Spring 2009), slide #7. [hereafter, Coursenotes].
76
CN, Slide #2, “The incomparable dignity of the human person.”
77
City of God, p. 470.
78
Karl Marx, (http://en.wikipedia.org/wiki/Opium_of_the_people).“The quote originates from the
introduction of his 1843 work Contribution to Critique of Hegel's Philosophy of Right”.

79
CCC, 1807.
80
Pope Paul VI, Popularum Progressio, [found in Laity Today: Gaudium et Spes Thirty Years Later],
(Vatican City: Pontifical Council for the Laity, 1996), 42.
81
Ibid.
82
Ibid, #581.
83
Pope Benedict XVI, Dues Caritas Est. Liberia Editrice Vaticana, (Washington, D.C.: United States
Conference of Catholic Bishops, May 2007), 10.
84
CCC, 1878.
85
Journiet, p. 168-169.
86
CCC, 1880. See also, The City of God, p. 295: “His first purpose was to give unity to the human race
by the likeness of his nature. His second purpose was to bind mankind by the bond of peace, through blood
relationship.”
87
Compendium, #207.
88
City of God, p.
89
CN, slide #25.
90
GS, 24.
91
Compendium, #196.
92
Ibid, #194.
93
Ibid, #193.
94
Compendium, #156.
95
Ibid, #185.
96
Ibid.
97
CN, slide #29.
98
CCC, 1886.
99
Compendium, #189.
100
CN, slide #23.
101
Pope John Paul II, Christifideles Laici,
(http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-
ii_exh_30121988_christifideles-laici_en.html) (accessed 3/18/09), #5.
102
Apostolicam Actuositatem, (Liberia Editrice Vaticana
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-
ii_decree_19651118_apostolicam-actuositatem_en.html), 1. [hereafter, AA].
103
Ibid, 2.
Ibid, 16
104

105
City of God, p. 459.
106
Ibid, p. 458.
107
Ibid, “temporal peace” will come with “health, security, and human fellowship…needed to preserve
this peace or regain it..”
108
Compendium, #171.

109
Ibid, #171.
110
City of God, p. 458.
111
Ibid
112
Ibid, #172.
113
City of God, p. 325.
114
Ibid.
Pope John Paul, II, Novo Millennio Inuente, (http://www.vatican.va/holy_father/
115

john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20010106_novo-millennio-ineunte_en.html),52.
116
CN, slide 17.
117
Mark Brumley, The “Eschatological Principle” in Catholic Social Thought
(http://www.acton.org/files/8213646.pdf), p. 6-7. (hereafter, Mark Brumley].
118
Pope Benedict XVI, Spes Salvi. Liberia Editrice Vaticana,
(http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-vi_enc_20071130_spe-
salvi_en.html), 4. “Christians here on earth do not have a permanent homeland but seek one which lies in the
future: present society is recognized by Christians as an exile; they belong to a new society which is the goal of
their common pilgrimage and which is anticipated in the course of that pilgrimage.”
119
Mark Brumley, p. 6-7.
120
Compendium, #18.
121
Mark Brumley, p. 6-7.
122
CN, p. 12 slide, 35.
123
CCC, 21.04.
124
Compendium, #199.
125
City of God, Book III.
126
City of God, (Just as in some societies today, in pagan Rome, the lower class did not own property.
They lived at the expense of the state.), p. 113.
127
City of God, p. 75.
Ibid.
128

129
City of God, p. 86.
 130
Mostly found in City of God, Book V.
City of God, p. 20. “political virtues in their own order testifies to the supernatural specification of the
131

Christian virtues both in their essence and their end.”

132
Ibid, p.112. “…for the only road to this Society of the Blessed is true piety, that is, that religious service
or latreia (to use the Greek word) which is offered to the One true God.”
133
Maritain, p. 90.
134
CN, p. 9.
135
“problems”; a term used by Jacques Maritain to relate to the materialist philosophies of man that threaten the
human person.

Saint Augustine, The St. Augustine Life Guide, Transl. Sylvano Borruso (South Bend, IN: St.
136

Augustine’s Press, 2006) p. 3.

137
Pope John Paul II, Centesimus annus, (http://www.vatican.va/holy_father/
john_paul_ii/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus_en.html), 62.