Discernment in Politics in the light of Saint Augustine’s City of God

Fr. Dr. Yesu Karunanidhi

Saint Paul’s First Letter to the Thessalonians, the first written book of the New Testament of the Holy Bible, gives a very simple formula for discernment: “But test everything; hold fast to what is good; abstain from every form of evil” (cf. 1 Thes 5:21–22). These three steps of discernment — ‘analysing everything, holding on to what is good, and letting go off evil’ — are important when it comes to political acumen. The present article explores discernment in politics in Saint Augustine’s City of God, a monumental work of theology and philosophy written in the early 5th century AD.

Historical Context of City of God

The historical context of Saint Augustine writing The City of God (Latin: De Civitate Dei) is closely tied to the fall of Rome in 410 AD and the subsequent cultural and political upheaval in the Roman Empire.

In 410 AD, the Visigoths, led by Alaric, sacked the city of Rome. This event shocked the Roman world and led many to question the stability and security of the empire. The traditional pagan belief was that the success of Rome was due to its devotion to the pagan gods, and the fall of Rome was interpreted by many as a sign of divine abandonment or punishment.

Augustine, who was Bishop of Hippo in North Africa at the time, wrote The City of God in response to these events. The work is often seen as a defence of Christianity and an attempt to address the criticism that the fall of Rome was a result of Rome’s abandonment of traditional Roman gods in favour of Christianity.

The work was not only a response to the fall of Rome but also a broader exploration of the relationship between Christianity and the secular world. It became one of Augustine’s most influential and enduring works, shaping medieval Christian thought and influencing subsequent theologians and philosophers.

What is discernment in politics?

Discernment in politics refers to the ability to perceive, judge, and understand political situations, issues, and actions with insight and accuracy. It involves a thoughtful and critical approach to evaluating information, assessing the motivations of political actors, and making informed decisions. Discernment in politics requires a combination of analytical skills, a deep understanding of political systems, and an awareness of historical and cultural contexts.

Augustine’s Idea of Discernment

Augustine’s City of God offers a unique perspective on discernment in politics. Here’s how his ideas can be applied:

(a) Two Cities and Political Participation:

(i) Earthly City vs. City of God: Augustine distinguishes between the Earthly City, focused on self-interest and earthly power, and the City of God, built on love of God and neighbour. Discernment, in this context, involves recognizing the limitations of earthly politics and striving for policies that reflect God’s justice. He invites human persons to raise our heads towards God: “The bodies of irrational animals are bent toward the ground, whereas man was made to walk erect with his eyes on heaven, as though to remind him to keep his thoughts on things above.”

(ii) Limited Role of Politics: Given the Earthly City’s flaws, some argue Augustine suggests a limited role for politics. Discernment, then, might involve focusing on mitigating injustice and creating space for the Church’s moral influence.

(iii) Just Rule vs. Perfect Rule: However, others argue Augustine advocated for just rule within the Earthly City. Discernment would involve supporting leaders who promote peace, justice, and the flourishing of citizens, even if not perfect.

(b) Discernment in Action:

(i) Long-Term vs. Short-Term: Augustine emphasizes the City of God’s eternal nature. Discernment might involve prioritizing policies with long-term benefits for society, even if they offer less immediate gratification.

(ii) Common Good vs. Self-Interest: Discernment can help identify policies promoting the common good, considering the needs of all citizens, not just the powerful.

(iii) Ethical Considerations: Augustine highlights the importance of just war theory. Discernment would involve carefully considering the ethics of war and violence in political decisions.

© Human Fallibility and Sin: Augustine’s view of human nature is marked by the concept of original sin. Discernment in politics, according to Augustine, should acknowledge the fallen nature of humanity. This means being realistic about the limitations and potential for error in political leaders and systems. It encourages a cautious and humble approach to political decisions, recognizing the need for checks and balances to mitigate the effects of human sinfulness. “Every good man resists others in those points in which he resists himself,” says Saint Augustine.

(d) Justice and Order: Augustine discusses the importance of justice in the earthly city. He warns, “Justice being taken away, then, what are kingdoms but great robberies? For what are robberies themselves, but little kingdoms?” Discernment in politics, inspired by Augustine’s teachings, involves evaluating political actions and structures in terms of their contribution to justice and order. Leaders and policies should be assessed based on their commitment to creating a just society, even within the limitations of the City of Man.

(e) The Role of God’s Providence: Augustine emphasizes God’s providential control over human history. Discernment in politics, considering Augustine’s perspective, involves recognizing that God’s plan extends beyond human political endeavours. While individuals have a responsibility to engage in political life, there is an acknowledgment of divine sovereignty. This understanding can influence political discernment by fostering humility and trust in God’s ultimate control.

(f) Love as a Guiding Principle: Augustine’s teachings emphasize the primacy of love, particularly love for God and neighbour. Discernment in politics, according to Augustine, should be guided by love, seeking the common good and the well-being of all. Political decisions and actions should be evaluated in terms of their alignment with the principles of love and charity.

“He who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice nor love the vice because of the man,” Augustine says, “It is this Good which we are commanded to love with our whole heart, with our whole mind, and with all our strength. It is toward this Good that we should be led by those who love us, and toward this Good we should lead those whom we love. In this way, we fulfil the commandments on which depend the whole Law and the Prophets: ‘Thou shalt love the Lord Thy God with thy whole heart, and thy whole soul, and with thy whole mind’; and ‘Thou shalt love thy neighbour as thyself.’ For, in order that a man might learn how to love himself, a standard was set to regulate all his actions on which his happiness depends. For, to love one’s own self is nothing but to wish to be happy, and the standard is union with God. When, therefore, a person who knows how to love himself is bidden to love his neighbour as himself, is he not, in effect, commanded to persuade others, as far as he can, to love God?”

In brief, Augustine’s City of God provides a framework that encourages a deeper reflection on the nature of politics and human society. Applying discernment in politics through an Augustinian lens involves considering the eternal perspective, recognizing human fallibility, seeking justice, acknowledging God’s providence, and prioritizing love as a guiding principle. This approach can contribute to a thoughtful and morally grounded engagement with political issues.

(Dr. Yesu Karunanidhi is a priest of the Archdiocese of Madurai, Tamil Nadu. He currently serves as the Executive Secretary to the Commission for Bible, Conference of Catholic Bishops of India (CCBI). He is a scholar in inter-scriptural relations and Augustinian literature.)