Indeed, the ‘gods of the cities’ might imply several super egos and their trans-natural quality between the order of the supernature, nature and the human mind, which might form the proper human perception in minds emphasizing on the orders and ethics of the society for instrument as reign. From this point view, I assume that the ideology of the ‘gods of the cities’ is verily civic, dated back to the ancient Roman, It also might indicate the different transition between super-power and their ego presence in level of human reasons, which shifts into the orders and the summons of the local cities as the value development. However, we might cautiously reflect that the leges conceptio in this Civic order might determined by the facts and nature rather than deity-ethics. There forms a skilful transition between the reasoning of the Legal natural (facts) and the legal divine (super natural), those are the interpretation in theology and ontology as culture intelligence. Also ancient Rome’s priest- political infliction indicated such legal divine’s intersection in the level of social impact (power) rather than natural impact (minds), hence I started to realize the importance of such legal divine transition is laid in theology with reason, with later coding into social mind; Thus theology become a cushion in reasoning between supernatural power and the actual politics in civic consciousness towards the collective rather than the private.
Hence what is civic ideology on ‘gods of the cities’ is different from the private mediation ‘spirit of nature’ between the civic and the individual.
Romans Maxims, ‘the major contains the minor’, as well as ‘the privilege makes the private law’ distinguished the non-conflict character between civic and private connection in the sense of the law and the specific private law towards the privilege of ‘spirit of the nature’
Then the ideology of ‘city of God’ is conception of the universalism, especially for those cities shared the similar value in equity without specifically aware the local individual ‘spirit of the nature’, then the ideology of 'City of God', deriving from the Christian value, dedicated this universalism with ‘the city with common ethics’, which might derived from the ‘universal supernatural spirit’ for uniqueness or ‘universal natural spirit’ for communion. In the view of the natural polis, such ‘universal natural spirit’ would be treated as homogeneous reasoning as one of the infliction with the all those capacities for mental value to be shared in a common base. Still it might need to fulfill ‘law of nature’ in its practical measurement (such as neo-aristotlian), since towards nature, the ideology of ’city of God’ is variously ideal, which could not impose an universal governing insight abides it, since just like Roussale once addressed, ‘The ideal polis form God, if it is perfect, it is not for sake for men’.