Apropos of both Herling's insights about Chiaromonte and Camus as well as of the new Jerusalem, Mangina writes that the heavenly city is not the product "of any human scientific or technological achievement." This new city that comes "down out of heaven from God," Mangina insists, is "sheer miracle," that is, "a gift apocalyptically bestowed at the end of history and not the outcome of history itself" (underlining emphasis mine).
Mangina is emphatic that this does not render history meaningless, or even "that God does not invite human beings to build their cities with as much ingenuity and creativity," even while honoring God by acting justly towards their neighbors.
There is a place in Christian theology for saying that "grace does not destroy nature, but perfects it" (Thomas Aquinas Summa theologiae 1.1.8 §2). This is as true on the social and political level as it is in individual life. Yet such language has its limits, and the Apocalypse provides us with some sense of what those limits are