Augustine (A.D. 354-430), pastor and theologian, helped guide the church and the empire through the fall of the capital city of Rome.

Consider what he wrote comparing and contrasting the (temporal) city of man and the (eternal) city of God:

"Although there are many great peoples throughout the world, living under different customs in religion and morality and distinguished by a complex variety of languages, arms, and dress, it is still true that there have come into being only two main divisions, as we may call them, in human society: and we are justified in following the lead of our Scriptures and calling them two cities. There is, in fact, one city of men who choose to live by the standard of the flesh, another of those who choose to live by the standard of the spirit. . . .

"We see then that the two cities were created by two kinds of love: the earthly city was created by self-love reaching the point of contempt for God, the Heavenly City by the love of God carried as far as contempt of self. In fact, the earthly city glories in itself, the Heavenly City glories in the Lord. The former looks for glory from men, the latter finds its highest glory in God, the witness of a good conscience. The earthly lifts up its head in its own glory, the Heavenly City says to its God: 'My glory; you lift up my head.' In the former, the lust for domination lords it over its princes as over the nations it subjugates; in the other both those put in authority and those subject to them serve one another in love, the rulers by their counsel, the subjects by obedience. The one city loves its own strength shown in its powerful leaders; the other says to God, 'I love you, my Lord, my strength.' . . .

"I classify the human race into two branches: the one consists of those who live by human standards, the other of those who live according to God's will. I also call these two classes the two cities, speaking allegorically. By two cities I mean two societies of human beings, one of which is predestined to reign with God for all eternity, the other doomed to undergo eternal punishment with the Devil. . . .

"One of them, the earthly city, has created for herself such false gods as she wanted, from any source she chose--even creating them out of men--in order to worship them with sacrifices. The other city, the Heavenly City on pilgrimage in this world, does not create false gods. She herself is the creation of the true God, and she herself is to be his true sacrifice. Nevertheless, both cities alike enjoy the good things, or are afflicted with the adversities of this temporal state, but with a different faith, a different expectation, a different love, until they are separated by the final judgement, and each receives her own end, of which there is no end. . . .

"A household of human beings whose life is not based on faith is in pursuit of an earthly peace based on the things belonging to this temporal life, and on its advantages, whereas a household of human beings whose life is based on faith looks forward to the blessings which are promised as eternal in the future, making use of earthly and temporal things like a pilgrim in a foreign land, who does not let himself be taken in by them or distracted from his course towards God, but rather treats them as supports which help him more easily to bear the burdens of 'the corruptible body which weighs heavy on the soul'; they must on no account be allowed to increase the load. Thus both kinds of men and both kinds of households alike make use of the things essential for this mortal life; but each has its own very different end in making use of them. So also the earthly city, whose life is not based on faith, aims at an earthly peace, and it limits the harmonious agreement of citizens concerning the giving and obeying of orders to the establishment of a kind of compromise between human wills about the things relevant to mortal life. In contrast, the Heavenly City--or rather that part of it which is on pilgrimage in this condition of mortality, and which lives on the basis of faith--must needs make use of this peace also, until this mortal state, for which this kind of peace is essential, passes away. And therefore, it leads what we may call a life of captivity in the earthly city as in a foreign land, although it has already received the promise of redemption, and the gift of the Spirit as a kind of pledge of it; and yet it does not hesitate to obey the laws of the earthly city by which those things which are designed for the support of this mortal life are regulated; and the purpose of this obedience is that, since this mortal condition is shared by both cities, a harmony may be preserved between them in things that are relevant to this condition. . . .

"While this Heavenly City, therefore, is on pilgrimage in this world, she calls out citizens from all nations and so collects a society of aliens, speaking all languages. She takes no account of any difference in customs, laws, and institutions, by which earthly peace is achieved and preserved--not that she annuls or abolishes any of those, rather, she maintains them and follows them (for whatever divergences there are among the diverse nations, those institutions have one single aim--earthly peace), provided that no hindrance is presented thereby to the religion which teaches that the one supreme and true God is to be worshipped. Thus even the Heavenly City in her pilgrimage here on earth makes use of the earthly peace and defends and seeks the compromise between human wills in respect of the provisions relevant to the mortal nature of man, so far as may be permitted without detriment to true religion and piety."

Augustine. Concerning the City of God Against the Pagans, translated by Henry Bettenson (London: Penguin Books, first published 1467, this translation 1972 with introduction by David Knowles, reissued with new introduction 1984, reissued with new introduction, notes, and chronology by G. R. Evans 2003), pp. 547, 593, 595, 842, 877, 878.

Think about these things.