THEOSISAugustine of Hippo
The recently sung psalm, while concise in its wording, holds profound significance in its message. This psalm's theme of worship and praise centers on the city to which we belong as Christians—a city from which we are separated in our earthly existence, and towards which we aspire. Through its elusive paths, entangled with sorrows and hardships, the Sovereign of that city has become our guide, leading us to our destination. As we traverse this journey in Christ, yearning for the indescribable peace that resides in that city—a peace promised to us, one that surpasses human understanding—let our hearts sing a melody of longing. For those who truly desire this city sing deep within, even if their voices remain silent. Observe the passionate devotion of those who crafted these words, conveying to us their fervent feelings. Their longing for this city has been ignited by the Spirit of God, for, as it is written, the love of God has been poured into our hearts through the Holy Spirit given to us. Therefore, with the flames of this Spirit, let us listen attentively to the descriptions of this city.
The psalm begins by stating, “Her foundations are upon the holy hills” (Psalm 85:1). It does not yet elaborate on the city but asserts the significance of its foundations among the hills. Whose foundations could they be but those of a city? Filled with the Holy Spirit and overflowing with love and anticipation for this city, the believer exclaims that its foundations rest upon the holy hills, as if he has already expressed further thoughts on the subject. How could he remain silent about something so deeply embedded in his soul? But after much contemplation, invoking God, he proclaims to the listeners, “Her foundations are on the holy hills.” If the audience were to inquire about which city he meant, he clarifies: “The Lord loves the gates of Zion” (Psalm 86:2). Thus, we learn about a city built upon these sacred heights—a city known as Zion, whose gates the Lord favors above all the homes of Jacob.
Yet what does it mean for this city’s foundation to be on holy hills? What are these celestial elevations? The Apostle Paul provides insight into this matter, indicating that both he and the Prophet were citizens of this city, speaking to motivate others. How are they citizens? Within this context, it suggests that they themselves embody the hills upon which this city stands, loved by the Lord. Consequently, let us clarify this idea. When speaking to the Gentiles, Paul explains how they have been called together into this sacred edifice, established, he says, “upon the foundations of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone” (Ephesians 2:20).
The Gentiles should not feel disconnected from Zion, for Zion symbolizes a tangible city with a foreshadowing of that heavenly Jerusalem mentioned by the Apostle: “which is the mother of us all” (Galatians 4:26). Just because they are not of the Jewish lineage does not exclude them from this promise. He tells them, “Ye therefore are no longer strangers and foreigners, but fellow citizens with the saints, and of the household of God, built upon the foundations of the Apostles and Prophets” (Ephesians 2:19-20). Reflect on the construction of this grand city; on what does this structure rest to ensure it stands eternally? Jesus Christ Himself is the cornerstone.
Now, to clarify that Christ is both the primary and the highest foundation, the Apostle insists, “No man can lay any other foundation than that which is laid, which is Christ Jesus” (1 Corinthians 3:11). In this way, how are the prophets and apostles foundational, while Christ stands as the pinnacle? He is recognized as the Holy One of the saints, symbolically the Foundation of foundations. When we ponder spiritual mysteries, Christ is the Holy of holies; if we reflect on the flock, He is the Shepherd of shepherds; if it is a building, He is the Pillar of pillars. In constructed edifices, the same stone cannot be both above and below; if it resides below, it cannot be above, and vice versa. This is because all material entities are bound by spatial limitations; no one can occupy every place at once. However, since the divine presence is omnipresent, figures can represent Him. Is Christ a door in the same manner as a carpenter's door? No, yet He states, “I am the door.” Is He a shepherd in the same capacity as those who watch over sheep? Although He asserts, “I am the Shepherd.” In this context, He is both the Good Shepherd and the door through which He enters.
When Paul passes through the door, is it not Christ accompanying him? This is due to Paul’s being in Christ and Christ operating through Paul. The Apostle queries, “Do you seek a proof that Christ speaks in me?” (2 Corinthians 13:3). When His holy and faithful followers enter the door, does not Christ also enter through that door? We find evidence for this when Saul, who had not yet become Paul, was asked, “Saul, Saul, why dost thou persecute Me?” (Acts 9:4). Therefore, He is both the foundation and cornerstone, ascending from lowly beginnings discernable in His divine nature; the foundation of this foundation denotes the loftiest part of the structure. Just as physical buildings rest on the earth, spiritual foundations elevate us higher.
If we were built upon the earthly realm, our foundation would be at the lowest tier; but being a heavenly construction, our foundation ascends to the heavens where our Savior, the cornerstone, the Apostles, and Prophets reside, forming a living structure. This city now cries out from your hearts, as the hand of God, like a craftsman, works through my voice. It is no coincidence that Noah’s ark was constructed with square timber, representative of the Church's form. Why should it be square? Consider the properties of a square stone—these exemplify the traits a Christian should embody: steadfast even through trials.
Unlike earthly cities where building construction and the inhabitants differ, the essence of this city is that its materials are its people, living stones that compile the city. As the Apostle affirms, “Ye also, as lively stones, are built up a spiritual house” (1 Peter 2:5). Let us continue to ponder the nature of this city. “The Lord loves the gates of Zion more than all the dwellings of Jacob” (Psalm 86:2). This introduction clarifies that the foundations and gates are not separate entities. Why are the foundations of Apostles and Prophets crucial? Their authority represents our weaknesses. Why are they termed gates? Because they usher us into the Kingdom of God, making it known to us. We enter through them, with Christ being the Gate. Revelation mentions the twelve gates of Jerusalem (Revelation 21:12), with Christ being the singular and collective entrance. The twelve Apostles represent twelve gates, encapsulating a deeper mystery: “Ye shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28).
If there are twelve thrones, room for Paul's judgment might seem limited, despite his assertion that he will judge not only men but also angels (1 Corinthians 6:3). The world may question, “Why do you claim to be a judge? Where shall your throne be?” Christ spoke of twelve thrones for His twelve Apostles; with Judas’s fall and Matthias replacing him, the number of twelve thrones is maintained (Acts 1:15-26). The understanding of these twelve thrones suggests a universality, as the Church is destined to expand throughout the world. This edifice, identified with Christ, corresponds with the twelve thrones, representative of the global reach where judges emerge from all directions, just as there are twelve gates leading into the city from every side. Hence, this indicates that not only do the twelve and Paul share thrones, but universally, all who shall judge, like how all will enter through one of the twelve gates.
The scriptures reference the four corners of the earth: East, West, North, and South, where it is stated that our Lord will gather His sheep from the four winds (Mark 13:27). The Church embodies that calling. What is its name? It is universally recognized as rooted in the Trinity, as exemplified in Baptism in the name of the Father, the Son, and the Holy Spirit. If we compute three times four, we arrive at twelve. Therefore, with fervor, knock upon this gate and let Christ declare within you, “Open to me the gate of righteousness.” He has preceded us as our Head, following Himself in His Body.
Excellent praises have been declared of you, O city of God (Psalm 85:3). It seems the psalmist gazes upon the earthly Jerusalem, discussing a city renowned for commendable attributes. However, this earthly city has succumbed to destruction; ravaged by enemies, it no longer retains its former glory. The essence and shadow of its significance have departed. Why do such commendations arise for you, O city of God? The psalmist proclaims, “I will make mention of Raab and Babylon to those who know me” (Psalm 86:4). Both Raab and Babylon are not of the Hebrew lineage, as affirmed in the following verse: “For there are also the Philistines and Tyre with the Ethiopians.” Hence, it is justly argued that noble praises are rightly spoken of you, O city of God; for it comprises not only those of Abraham's lineage but all nations, with examples provided to ensure understanding.
When the psalmist mentions Raab, he refers to the harlot of Jericho who sheltered the spies, aiding their escape by a cord of scarlet thread—symbolizing her acknowledgment of the coming promise, embodying a harbinger of faith that represents the Church of the Gentiles. Our Lord challenged the proud Pharisees, stating, “Verily I say unto you, that the publicans and harlots go into the kingdom of God before you” (Matthew 21:31). They trail ahead by forceful faith, breaking through barriers, as faith opens avenues inaccessible to others. “The kingdom of heaven suffereth violence, and the violent take it by force” (Matthew 11:12). This recalls the criminal who demonstrated more boldness on the cross than in the shadows of sin.
The reference to Babylon indicates the worldly city, juxtaposed against the holy city, Jerusalem. Everything secular falls within Babylon's grasp, while Jerusalem embodies all that is sacred. The shift from Babylon to Jerusalem is feasible only through Him who justifies the ungodly. Jerusalem is revered as the sanctified city, while Babylon represents the profane. However, He who redeems aims to justify the unholy, as He is said to consider Raab alongside Babylon, in the company of those who acknowledge Him.
Listen now to a profound mystery. Through Him exists Raab; similarly, Babylon transforms into that which is becoming Jerusalem. The daughter separates from her mother to join the queen's family, to whom it is declared, “Forget thy people and thy father's house, and let the king be enthralled by your beauty.” How could Babylon lay claim to Jerusalem? How could Raab gain entry? What of the Philistines, Tyre, or the Ethiopian people? Observe, for a person asserts, “Zion is my mother.” This individual signifies the means through which all previously mentioned are welcomed. Who is this person? This inquiry reveals who we are meant to heed.
Hence, it appears that we inquire how Raab, Babylon, Philistines, Tyre, and others find access. Here lies the entrance; Zion is my mother, states the individual, and from her has come forth a man, with the Most High establishing her (Psalm 85:5). Is there a clearer affirmation? Truly, as excellent declarations are made about you, O city of God. Behold, Zion, O mother! A man will articulate this—not just any man, but one born within her. Despite His foundational role in her establishment, the Most High founded her. How can He be born within a city that He has established? The city must already have been built for His birth to occur there.