The City of God stands as Augustine's masterwork of theological defense and construction, written over thirteen years in response to accusations that Christianity brought ruin upon Rome. This first volume contains the first ten books of sustained refutation—demolishing pagan claims that traditional worship secured either temporal prosperity or eternal happiness—followed by the beginning of his positive vision in Books Eleven through Thirteen, where he traces the origin of two societal orders to the primordial division among the angels. What emerges is not merely an apology for Christianity but a philosophy of history that subordinate the fate of empires to the hidden providence of the one true God, whose sovereignty extends from creation through the fall to the final judgment.
Augustine then explores the etymology and nature of the demons’ knowledge. The word “demon” is derived from the Greek word for knowledge. However, the Apostle Paul states that “knowledge puffs up, but charity builds up.” The demons possess knowledge—indeed, they possess a knowledge of temporal things and spiritual natures that exceeds that of many men—but they lack charity. This knowledge without love leads to pride. They demand the divine honors and religious services that are due only to the true God. Scripture records that demons recognized Jesus, crying out in fear, “What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us before the time?” They knew His power but did not love His righteousness. Augustine contrasts this with the knowledge of the holy angels. The angels contemplate eternal truths in the Word of God and, filled with the love of God, despise temporal things. They know the causes and principles of temporal events in the wisdom of God, whereas demons only foresee the future through signs and are frequently deceived. The angels are never deceived; the demons often are.
In the final section of the book, Augustine addresses the terminology of worship. He acknowledges that the Platonists might prefer to call good spirits “gods” rather than “demons,” and he notes that Scripture itself applies the term “gods” to holy angels and even to just men, as when God says, “Ye are gods, and all of you children of the Most High.” However, Augustine insists that the title “demon” is never used in a good sense in Scripture; it is reserved for wicked spirits. He argues that it is futile to dispute over names when the reality is clear. The blessed and immortal spirits, whether called gods or angels, are creatures who do not desire religious worship for themselves. They direct men to worship the Creator alone. The demons, on the other hand, are wicked mediators who grudge men the blessedness they have lost and seek to turn men away from the path of truth. Augustine concludes that the worship of the one true God is the only path to eternal life, and he prepares to show in the following book that the true blessed spirits—call them gods or angels—desire that worship be given to God alone.
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