Quick intro (yes, a tiny dramatic aside — picture Ally tapping her shoe)
Augustine says there are two 'cities' running at the same time through history: the city of God (people who love God) and the city of man (people who love earthly things). We live in both. Strange? A little. True? Augustine thinks so. We read Scripture to trace both cities and to learn how Christians should live while on a pilgrimage to their true home.
ACARA v9 alignment (short and useful)
- Reading and viewing: analyse how ideas and viewpoints are shaped by context and purpose.
- Creating texts: plan and present a sustained interpretation of a classical text.
- Literature: compare ideas, themes and cultural values across time.
- Language: use evidence from the text to support interpretation and analysis.
Exemplary answers to the discussion questions (Ally McBeal cadence: a little whimsical, crisp, and clear)
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What are the main attributes of the two cities? How did they come to exist? What are their respective futures?
Answer: The city of God is built on love of God and ordered by eternal truths; its members aim for heavenly citizenship. The city of man is built on self-love, pride, and desires for power and pleasure; it orders life around earthly success. Both grew from human choices (love of God vs love of self) and mix together in history. The city of man will pass away; the city of God endures forever. (Yes, there is a hint of optimism — but also realism.)
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How does Augustine trace the cities through the Old Testament? Which figures belong to which city? What does this reading show about Scripture?
Answer: Augustine reads many Old Testament stories as signs of the two cities. For example, Abel (faith, God-centred love) points toward the city of God; Cain (envy, land-bound self-interest) points toward the city of man. He sees Israel and its history as linked to God’s plan but reads the Old Testament as part of a bigger story that leads to the Church. So, Augustine reads Scripture allegorically and historically: a layered reading that connects Israel (old covenant) to the Church (new covenant).
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What are the flaws in the earthly city? Can things of this earth be good?
Answer: The earthly city is flawed because it loves created things in the wrong way — it makes earthly goods ultimate instead of means. That twisting makes even good things harmful if loved too much. But Augustine doesn’t say the world is all bad: material goods can be good when ordered rightly (helping others, creating peace). The problem is disorder, not the things themselves.
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What produces peace and discord between the two cities?
Answer: Love governs both. When people love God and neighbour, there is peace (even in earthly structures). When love of self and power rules, there is discord and violence. So motives — love of God vs love of self — create peace or conflict.
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How does suffering relate to Augustine’s thesis? Does God prevent or heal Christian suffering?
Answer: Augustine sees suffering as part of our pilgrim condition. God does not always prevent suffering, but suffering can be used by God to train, test, or draw people to deeper dependence. Christians are not promised a pain-free life; they are promised that suffering has meaning within God's plan and that ultimate healing comes in the city of God.
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To what extent should Christians on earth be concerned with earthly affairs? Give examples of successful Christian living on earth.
Answer: Christians should care for earthly affairs when those affairs promote justice, peace, and the common good — when they serve neighbours and don’t get in the way of heavenly loyalty. Examples: serving as honest leaders, caring for the poor, making art that heals, or teaching children. Augustine encourages participation so long as the higher citizenship is not abandoned.
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Implications: How should Christians understand the sack of Rome in 410?
Answer: Augustine argues the sack of Rome is not evidence that the gods of Rome were real heroes. Instead, it shows that earthly power is fragile and that Christians’ true hope should not be in earthly empires. The sack is a reminder of the temporary nature of the city of man.
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How does Augustine address how Christians should live in culture? Compare with Tertullian and Chrysostom.
Answer: Augustine offers a balanced approach: like Tertullian and Chrysostom he warns against worldly pride and temptation, but he is more nuanced. He does not call for total withdrawal (as Tertullian sometimes seems to) nor full accommodation to culture. Instead, Augustine advises a dual citizenship: engage where it promotes the common good and protect the distinctiveness of Christian faith. This is a new tone: serious about holiness, but realistic about living in society.
Short model paragraph / overall response (Ally McBeal cadence — a little dramatic, a little sincere)
Augustine’s image of two cities is like two songs playing at once: one song praises God, the other hums for power and pleasure. We live with both songs in our heads — sometimes dancing to the wrong tune. Augustine reminds us to learn the heavenly melody so we don’t become citizens only of the passing stadium applause. This idea changed how medieval people understood themselves: pilgrims on the way, citizens at home only later. It’s both comforting and challenging. (Also — honestly — a bit bossy. But in a gentle, pastoral way.)
Teacher feedback rubric (short, clear, and in that Ally whisper — pop culture wink)
Rubric categories: Understanding, Use of Evidence, Analysis, Structure, Language & Style. Each has an exemplar comment and a next-step tip.
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Understanding — Excellent: "You get Augustine — his big idea and why it mattered — bravo. You explain the two cities clearly, like a neat little stage show."
Next step: "Push one example further. Say why that example mattered for Augustine's audience. Little historical spice? Yum." -
Use of Evidence — Proficient: "You quote the idea of pilgrimage and the idea of patria — nice fetch. You use the text to explain the argument."
Next step: "Add one short quote or a named story (Abel, Cain, Rome 410) and tie it directly to your sentence. Two lines. Pretty please." -
Analysis — Developing: "You say what Augustine thinks. Good. Now say why he says it — what's his problem? (Barbarians at the gates. Identity crisis. People confused about their home.)"
Next step: "Compare: what would Tertullian say? What would Chrysostom say? One quick contrast will sharpen your point." -
Structure — Proficient: "Clear opening, clear ending, tidy middle. Like a mini-episode with a beginning and a moral."
Next step: "Use one linking sentence between paragraphs so the flow sings. A tiny bridge, please." -
Language & Style — Excellent: "You write in a voice — warm, a little playful, but serious. Great for a 13-year-old audience."
Next step: "Watch for repetition. Vary sentence starts. Add one vivid verb or image and — wow — you’ve got it."
Final quick pep talk (Ally style): "You’re telling a big story — big ideas, tiny human hearts. Keep the evidence tight. Keep the voice honest. And if you get stuck, hum the two songs — which one feels like home?"
(If you want, I can turn one of your answers into a full paragraph or into a short spoken script you could read aloud — cue the background harp.)