suffer hatred and the storms of persecution.

Therefore, this heavenly city, a pilgrim upon earth, calls out citizens
from all peoples and collects a pilgrim society of all tongues, careless
what differences there may be in manners, laws and institutions by which
earthly peace is achieved and maintained, destroying none of these, but
rather serving and fulfilling them. Even the celestial city, therefore,
uses the earthly peace, and uses it as a means to the heavenly peace;
for that alone can be called the peace of a rational creature which
consists in a harmonious society devoted to the enjoyment of God and one
another in God.

As for that uncertainty with regard to everything, which characterises
the New Academy, the City of God detests all such doubting as a form of
madness, since she has the most certain knowledge of those things which
she understands by mind and reason, however that knowledge may be
limited by our corruptible body. She believes also the evidence of the
senses, which the mind uses through the body, for he is miserably
deceived who regards them as untrustworthy. She believes also the holy
Scriptures, which we call canonical.

It is no matter to the City of God what dress the citizen wears, or what
manner of life he follows, so long as it is not contrary to the Divine
commands; so that she does not compel the philosophers, who become
Christians, to change their habit or their means of life, which are no
hindrance to religion, but only their false opinions. As for these three
kinds of life, the contemplative, the active, and that which partakes of
both qualities, although a man living in faith may adopt any of them,
and therein reach eternal reward, yet the love of truth and the duties
of charity alike must have their place. One may not so give himself to