The political philosopher Robert Kraynak utilizes St. Augustine’s doctrine of the Two Cities (City of God and the Earthly City) to critique Pope Francis to the newer frameworks of Pope Leo XIV—risk conflating the spiritual and temporal realms. Kraynak argues that modern papacies often prioritize the "Earthly City"

The political philosopher Robert Kraynak utilizes St. Augustine’s doctrine of the Two Cities (City of God and the Earthly City) to critique how modern Christian political ideologies—ranging from the social programs of Pope Francis to the newer frameworks of Pope Leo XIV—risk conflating the spiritual and temporal realms. Kraynak argues that modern papacies often prioritize the "Earthly City" (political activism, democracy, human rights, and social justice) over the transcendental distinctiveness of the "City of God". [1, 2, 3, 4, 5]

A comparative breakdown reveals how these concepts clash over the intersection of faith and politics:

The Core Conflict: Kraynak's Augustinianism vs. Modern Papal Ideology

Dimension [1, 2, 3, 4, 5, 6]	Robert Kraynak's Augustinian Framework	Modern Papal Ideology (Francis & Leo XIV)
Primary Focus	The City of God: A transcendental, eternal realm distinct from any earthly regime.	The Earthly City: Perfecting human society through structural justice, environmental care, and charity.
View of Politics	A Politics of Prudence: Coercive power exists strictly to restrain human sin and maintain basic peace.	The Highest Form of Charity: Political engagement is an active manifestation of Christian love and moral duty.
Human Dignity Basis	Imago Dei anchored in a transcendent, hierarchical spiritual order.	Universal human rights mapped directly onto democratic social policies.
Systemic Risk	Co-opting the Church into secular parties, resulting in "democratized Christianity".	Reducing the Church's eternal mission to mere non-governmental organization (NGO) social activism.

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1. Robert Kraynak’s Retrieval of St. Augustine

In his seminal work Christian Faith and Modern Democracy, Kraynak warns that modern Christians mistakenly view liberal democracy as the only government system compatible with Christianity. Applying Augustine's lens, Kraynak highlights that the City of God (driven by the love of God to the contempt of self) and the Earthly City (driven by self-love and the lust for domination) coexist as a mixed reality in our fallen world. [1, 2, 3]

• The Illusion of Convergence: Kraynak rejects the modern premise that the Earthly City can be progressively transformed into the City of God through political evolution. [1, 2]
• Dual Citizenship: He insists Christians must live with the tension of dual citizenship, recognizing that no secular political order—even a democracy—can embody perfect Christian justice. [1, 2]

2. The Critique of Pope Francis's Social Paradigm

Under Pope Francis, Catholic Social Teaching shifted focus heavily toward systemic earthly concerns, such as climate change (Laudato si'), economic inequality, and global migration. From Kraynak’s perspective, this focus risks flipping the Augustinian hierarchy by elevating the political over the eternal.

• The "NGO" Danger: Francis frequently warns the Church against becoming a mere "compassionate NGO." Yet, critics applying Kraynak's logic argue that his heavy emphasis on secular political goals—like international environmental treaties and wealth redistribution—implicitly validates the Earthly City's structures.
• Egalitarianism vs. Transcendence: Kraynak argues that Christianity inherently requires a sense of hierarchy and transcendence. Francis's emphasis on horizontal "synodality" and egalitarian social movements can inadvertently strip the Church of its "salty distinctiveness," blending it into modern progressive liberalism. [1, 2, 3]

3. Pope Leo XIV’s Concept of "Political Augustinianism"

The contemporary papacy of Pope Leo XIV (the successor to Pope Francis) offers a distinct twist. As a former Augustinian friar, Leo XIV explicitly references Augustine’s amor sui (self-love) versus amor Dei (love of God). However, he applies it in a way that Kraynak would still view as a politicization of faith. [1, 2, 3, 4]

• Politics as Charity: Pope Leo XIV famously echoed the tradition that "politics is the highest form of charity," framing statecraft as an act of Christian love.
• The Earthly Application: Leo XIV uses Augustine to challenge world leaders to move past myopic nationalism. While Kraynak views the state pessimistically as a tool for basic order in a fallen world, Leo XIV optimizes the state as an active vehicle for building common good and divine truth on earth. [1, 2]

Summary of the Deviation

Kraynak’s critique exposes a profound theological pivot: where St. Augustine looked at the Earthly City with deep skepticism, modern popes have attempted to baptize it. By using the language of Christian revelation to achieve temporal political ends, modern papal ideologies risk turning the Christian faith into a mirror image of secular culture,