Views on the two cities of God raised by Augustine because at the time blamed the collapse[1] of Rome church by the unbelievers.Augustine understand that the two cities that God is the Church and the World (State). Church and State are two institutions that both come from God, and both are in the world whose job is to foster peace, justice, and welfare of the people of God in this world.
The first part is the part that tells the fall of Rome as a disaster (I-III) and exposure to the concepts and discussions about the gods of the heathen (IV-X). The second part describes the origins, development and purpose of earthly and heavenly cities in the world. In the city of God, Augustine reflects the fall of Rome which later became the material understanding of the universal history of the world. Interpretation is made by way of tracing the history through two approaches (theological and philosophical). So the "Two Cities of God" is a work of historical theology, philosophy of history and political philosophy that has influenced Europe for centuries.[2] Therefore, the speakers will review the functions of the church in the midst of pressure and religious diversity.
II. Historical background.
A. Augustine's life.
Thagaste Augustine was born in North Africa, on November 13, 354. His father was a pagan named Patricus, S. Monika and her mother was a devout Christian and loving.[3]
B. Description
Birth of Augustine's view of the Two Kingdoms is inseparable from the history of the Roman empire, especially in 410's when the city of Rome was destroyed by the Goths[4]. In 378 the Goths began to take the fight against the Romans, Goths People who live suburban Roman and Roman government that sits in direct join with other Goths and invaded the city of Rome. And the city of Rome who was then aged 800 years, been won. The incident was regarded by Christians as the end of this world.[5]
a) Criteria for the Doctrine of the Church
The task of the church is to love love[6] all over the world including the World State society and to maintain justice and peace on earth.[7] The Church as a community have put on the characteristics of a new city, namely the form of social relations between members and economics are transformed with the highest fidelity to the community as the household of God.[8]
b) Criteria for the Doctrine of State
Plato's Ideal State Augustine transformed into God's Country is also very ideal. The Romans gained the victory not because of support for the gods, but because their own courage, or rather, because God was pleased to give the victory to them.
Augustine felt compelled to refute that view. Thus Augustine up the great work entitled "De Civitate Dei" (City / State GOD). The countries in this world can be useful, ie if maintaining justice and peace on earth.[9]
Augustine felt compelled to refute that view. Thus Augustine up the great work entitled "De Civitate Dei" (City / State GOD). The countries in this world can be useful, ie if maintaining justice and peace on earth.[9]
III. Doctrine of Two Cities of God
In the view of Augustine, human beings can grow together and prosper only in an orderly city state. Augustine put the power of the state is on a cosmic system which decreases downward as in a series of hierarchy that its source is in God, but on the other hand based on a Bible and his belief that the church is a community was selected as the citizens of the kingdom of God.
City Of God (Civitas Dei), in which Christians live is an eschatological state. Believers enter into it through baptism the church does. In the task to prepare souls for the city of God, the church will inevitably have to use the peace of the world city (civitas terrena). That means, the power of the state to contribute to real peace and heavenly city those Christians too participate in it pursuit of peace is not solely for the safety of themselves but of love of neighbor.
In the two countries there are two kinds of love that is God's love (love God) and love of self. Adam is the father of two types of this State. The former lineage (Abel) form a heavenly society (holy man) and a second lineage (Cain) form a worldly society (people who are not virtuous).[10]
In this case Augustine does not separate the two cities where one party is so evil can be destroyed, and on the other hand is good. In fact, these two cities, have the same effort for the good, such as maintaining the peace and prosperity of the community effort. Augustine explains that the Church is still on in the world, which can not be said to be clean of crime.[11] Therefore, the church should support the country by maintaining and obey its laws and to cooperate in social services for the achievement of a great city and full of peace.[12]
On the other side of the city of God and the city have different world, where world cities conducted by the love of power, which leads to the neglect of God, and the city of God, shaped by the love of God that leads to self-neglect role in ministry. Both cities are a human community, the one destined to reign with God forever, and the other suffered with the devil for ever. But in the end the people who were born in the city of the world will be born again into the city of God by grace through repentance which liberates.[13] Augustine formulates that both the city will become one, in which there are peace and eternal life of the City of Heaven.[14]
IV. Ethical Implications of Augustine's view of Two Cities
a) Relationship of the Church And State
Church and state is an institution created by God. But the church and the state received a call from God and the duties and functions amongst the people in this world.[15] According to Karl Barth, Church and State are both based on the "Kingdom of Christ", where the state is also defined as a portion of the "order of grace". State and the Church is depicted as two concentric environment, and the Gospel is at the center of the sole.[16]
In the framework of God's rule the world, the Church and the State shall have the design for the glory of God, which the Church must regulate the activities of religious rites, and the state take care of political issues. Not infrequently churches also often dragged into the whole politics broke down. However, the church still has a theological principle that should not be swayed by the political currents that are rolling. In the past it is often said that the church is allergic to politics. It is possible that in practice, politics is not independent of the transaction, which in many cases do not fit, even contrary to the values of Christianity. On the other hand, Christians are also called upon to build our prosperity to the common welfare (Jeremiah 29:7). In Romans 13, Paul emphasizes how to actually live as a Christian against the government. Church to bring people closer to God and transform man into a new man.[17] State is an institution that often have problems to maintain that identity is never eternal.[18]
b) Position of the Church In the Community / State
According to the church that the government comes from God to bring about justice, protect, maintain, fight crime and provide the need for citizens and community purposes. We remember that we must obey God more than man (Rom 13:1, 1 Corinthians 3:11, Acts 5:29, 1 Peter 2: 13-17). The Church recognizes that God has given to the nation's independence berazaskan Pancasila in Indonesia who live in a society, nation and state. The Church emphasizes the ideals and responsibilities of citizens in the fight for love, justice, peace and prosperity through national development as the Pancasila. We must take part to uphold and preserve the truth. The church is called to pray for the government and its officials (1 Timoteus 2:1-2; Rom 13:1-7).[19] And in accordance with the purpose of the church, that church purity Oversee administration and warned by the Word of God[20] as the Barmen declaration contained in Theses V which reads as follows.
Fear God! Honour the king (1 Peter 2:17)
The Bible tells us that according to God's rules state duty to maintain justice and peace as far as understood and if necessary by threats and violence in the world that have not survived it, where the Church was located. With gratitude and reverence to God, the Church recognizes the goodness of these rules and reminiscent of the kingdom of God and thus warn good people who govern and the governed.
Church believe and obey the power of the Word of God who sustains all things. Barmen Declaration rejects all forms of power that goes beyond his duties as a government. Similarly with the task of the church by the government takeover, But in this present life, the church often suffer oppression from the state, especially in Indonesia. Based on the law and declared the existence of grain Pancasila that freedom to adopt a religion that believed, amun in reality the Christian church, especially in some places very difficult to do worship and also to establish the Church. The church is expected to be able to voice their prophetic voice against the government in order to maintain freedom of religion to fit the words of Augustine that the State and the Church must be aligned to foster peace and justice as it is from God.
V. Conclusion
Church and State relations to be good according to Augustine. Church must be salt and light up the State. State must be led by the wise as the wise man is the fear of God. Thus people can be led to obedience to God. The church is not dependent on Rome (World State) but depend on God alone.
Literature
6.1. Dokumen, Ensiklopedi dan Kamus
-, Aturan Dohot Peraturan GEREJA tahun 2002, Pematangsiantar: L-Sapa. 2009
Heuken A, Ensiklopedi Gereja, jilid III, Jakarta: Yayasan Cipta Loka Caraka. 1991
-, Konfessi Gereja, Pearaja Tarutung: Kantor Pusat GEREJA. 1996
6.2. Monografi
Agustinus, The City Of God, New York, EPD & CO. 1930
Becker Dieter, Pedoman Dogmatika, Jakarta: BPK Gunung Mulia.1991
Berkhof, H, Sejarah Gereja, Jakarta: BPK Gunung Mulia. 1992
Bonhoeffer, D, Ethich, New York. 1955
Bosch J. David, Transformasi Misi Kristen, Jakarta: BPK Gunung Mulia. 1999
Boehlke Robert R, Sejarah Perkembangan Pemikiran dan Praktek Pendidikan Agama Kristen, Jakarta: BPK Gunung Mulia. 2006
End Th. Van Den, Harta Dalam Berjana, Jakarta: BPK Gunung Mulia. 1988
Ladd George Eldon, Teologi Perjanjian Baru, Bandung: Yayasan Kalam hidup. 1999
Lane, Tony, Runtut Pijar ”Sejarah Pemikiran Kristen”, Jakarta: BPK Gunung Mulia. 1996
Verkuyl J, Etika Kristen: Ras, Bangsa, Gereja dan Negara, Jakarta: BPK Gunung Mulia. 1992
Wellem F.D, Riwayat Hidup Singkat Tokoh-tokoh Sejarah Gereja, Jakarta: BPK Gunung Mulia. 2003
Wilken Robert L, The Two Cities Of God, Michigan-Cambridge: Grand Rapitds. 1997
[1] Christians were blamed because they do not want to worship the gods, so let the Roman god of wrath and controlled by the Goths.
[3] F.D.Wellem, Riwayat Hidup Singkat Tokoh-tokoh Dalam Sejarah Gereja, BPK Gunung Mulia, Jakarta, 2003 : hlm. 23
[4] Goth is a German tribes of Northern Europe, which is famous for its ferocity and soul of a great war. In 376 the Goths defeated in battle with the Hun tribes, so they ran to the edge of the southern area of the City of Rome. Goths permitted by the government of Rome to stay in the area. Eventually people from indulging in Goth to control the city of Rome. Many of the Goths at that time who served in the government, even some of them are appointed to the Roman army.
[5] Tony Lane, Runtut Pijar ”Sejarah pemikiran Kristen”, BPK Gunung Mulia, Jakarta, 1996 : hlm. 39
[6] Love is shown through the way of life everyday. State or the kingdom of God that the world is seen in the Christian Church, which will not perish but live forever.
[7] Th. Van Den End, Harta Dalam Bejana, BPK Gunung Mulia, Jakarta, 1988 : hlm. 89
[9] Th. Van Den End, Harta Dalam Bejana, BPK Gunung Mulia, Jakarta, 1988 : hlm. 89
[11] Robert L. Wilken, The Two Cities Of God, Michigan-Cambridge, U.K, Grand Rapids, 1997 : hlm. 28
[12] David J. Bosch, Transformasi Misi Kristen, BPK Gunung Mulia, Jakarta, 1999 : hlm. 343
[13] Robert L. Wilken, Op Cit, hlm. 33
[14] Robert L. Wilken OP. Cit, hlm. 40-41
[15] J. Verkuyl, Ibid, hlm. 238
[16] Dieter Becker, Pedoman Dogmatika, BPK Gunung Mulia, Jakarta, 1991 : hlm. 180
[17] They must obey the government on top, which holds the sword to enforce justice. Obedience is not something that blind obedience but to criticize injustice and lack of truth by the government.
[18] D. Bonhoeffer, Ethich, The Macmillan Company, New York, 1955 : hlm. 315
[19] HKBP, Confenssi HKBP, Kantor Pusat HKBP, Pearaja-Tarutung, 1996 : Hlm. 143-144
[20] HKBP, Aturan Dohot Peraturan HKBP tahun 2002, Percetakan HKBP, Pematangsiantar, 2009: hlm. 13
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