Augustine's Problem Of Evil

In Book III of Confessions, his range of “rotten…ulcerous” sins expands from teenage pranks to attending public spectacles and reading tragedies. Augustine suspects that seeking truth might be more important than worldly success. In Book III he also stumbles upon the Manichees faith, which is a heretical version of Christianity. In this section much of this book is dedicated to attacking the Manichee faith. Augustine’s first criticism of the Manichee doctrines he believed concerned their dependence on an elaborate mythology. The sun and the moon were seenas divine beings and they tended to picture divinity in terms of “physical images” or “bodily shapes”. These images plagued Augustines mind almost until his conversion, which kept him from recognizing God as a “spiritual substance” rather than some sort of enormous physical mass. Augustine has 3 main criticisms for the Manichee belief. The first being that it challenged the concerns of nature and the source of evil. Second, it challenged the nature of God as a being and the idea of God as omnipotent and omnipresent. And thirdly, the rejection of the book of Genesis and much of the Old Testament.. Augustine concludes with a story of how

As this man was inspired to learn the truth, he read a book called Hortensius and soon after joined the Manicheans. These people had elements of Christianity and elements of Buddhism but believed that all creations including flesh were evil. They believed all sex; even marriage including the birth of children was evil and sinful. Manicheans felt that the world was evil material full of darkness trying to find the spiritual world of light, as some would say, the power between good and evil. While being associated with the Manicheans, Augustine had the conception that evil was capable of being touched, like a material substance. But as he spoke with others and further looked into what evil means to exist, he abandoned the notion that evil is something tangible. He realized that evil does not exist in the physical world and therefore moved away from the Manichean religion.

One of the oldest dilemmas in philosophy is also one of the greatest threats to Christian theology. The problem of evil simultaneously perplexes the world’s greatest minds and yet remains palpably close to the hearts of the most common people. If God is good, then why is there evil? The following essay describes the problem of evil in relation to God, examines Christian responses to the problem, and concludes the existence of God and the existence of evil are fully compatible.

An omnibenevolent God created a man with the capacity to sin; as Augustine has addressed, the evil in man resides from his will. Augustine, however, does not address how evil stems also from the human nature of temptation that was a consequence of the original fall from Eden. Augustine touches on this theme when accounting for the origins of his sin, but he never fully declares it. “I loved to excuse my soul,” Augustine begins, “and to accuse something else inside me (I knew not what) but which was not I. But, assuredly, it was I, and it was my impiety that had divided me against myself” (62). Here, Augustine admits to denying his own human nature to sin, and blames it on something beyond his will, such as a result of creation. Bonner,

If god was all good, all powerful and all knowing, he would not allow the existence of evil.

“Either we must say that God is not wholly good, and that he permits or is even the author of evil. Or we must say that God is not omnipotent, and although he is wholly good and would prevent evil if he could, he is powerless to stop it.” (Fitzgerald 340).

John Hick discusses in his essay The Problem of Evil, the objections to the belief in the existence of God is the presence of evil in the world. He begins by posing the traditional challenge to theism in the form of the dilemma: That if God was perfectly loving, he must wish to abolish evil, and being all powerful, is able to perfectly do so as he will its. He then proceeds to present some views regarding this issue, giving insights from three point of views, that of contemporary Christian Science, the Boston Personalist school, and the theologian Augustine. The first opinion takes evil as an illusion, as a construct of the human mind. The second confers upon God finity, God as a struggling ruler,

all-good means that he only wants good to exist. But, look at all the bad and

Throughout his Confessions, Augustine's view of humans--our essential nature has interesting differences from the way in which others, in different time periods and in different civilizations, have seen humans.

The cause of evil itself, according to Augustine, is the human will, and thus all blame for it rests on our shoulders, not on Gods. We willfully turn our souls away from God when we perform evil deeds. Even the punishment that God imposes on us for our evil is something that we brought on ourselves. Consequently, a first solution that Augustine offers to the problem of evil is that human will is the cause of evil and reason for divine punishment. A second and related solution is that the evil we willfully create within our souls is only a deprivation of goodness. Think of God’s goodness like a bright white light; the evil that we humans create is like an act of dimming that light, or shielding ourselves from it to create an area of darkness. It is not like we’ve created a competing light source of our own, such as a bright red light that we shine around to combat God’s bright white light. Accordingly, the evil that we create through our wills is the absence of good, and not a substantive evil in itself.

Over the course of time, things that seem important now are bound to change. For example, before Augustine’s time, Christianity was just becoming legally recognized. Today, Christianity is one of the world’s most widely known religions. Augustine shows us that while most things do change, human nature is not one of them. Throughout his piece, Confessions, he describes to the reader how humans are born evil, and cannot change until they have the capacity to do so. Through reading this autobiography and Hsün Tzu’s piece, Man’s Nature Is Evil, as well as Mencius’s piece, Man’s Nature Is Good, it seems that Augustine agrees more with Hsün Tzu than Mencius. They both agreed on the ideas that all humans are born evil, they remain evil through

This paper examines St. Augustine’s view on evil. St. Augustine believed that God made a perfect world, but that God's creatures turned away from God of their own free will and that is how evil originated in the world. Augustine assumes that evil cannot be properly said to exist at all, he argues that the evil, together with that suffering which is created as punishment for sin, originates in the free nature of the will of all creatures. According to Augustine, God has allowed evil to exist in the world because it does not conflict with his righteousness. He did not create evil but is also not a victim of it. He simply allows it to exist.

Aurelius Augustine was the first to debate two ideas, the early Christian theology and philosophy. He challenged the people specially nonbelievers to debates, at first to defend Manicheanism, which is two religions with different factors, at odds with Christianity and then the opposite Christianity at odds with Manicheanism. He influenced others like Thomas Aquinas to look into Christianity and study it. Augustine at first viewed life in a way to fulfill pleasures, he was in a pursuit to find something while having a great time in the mean while. Later on he turned to the Bible, he even founded a Christian monastic order named the Augustinian Order, and supported his believes with great effort. He was described to have been as a fearless and

This included stealing of his neighbors fruit for no other reason besides the fact that he wanted to commit the sin. Then he would boost about sleeping around with women even though he hadn’t because he wanted the attention. These experiences are how Augustine believed that humans were inclined towards original sin, and could only be saved from the grace of God. Next, in his work about the Holy Trinity, Augustine wrote about how the Holy Trinity was one substance, including the Father, the Son, and the Spirit, and not separate. “This does not, however, make three gods or three creators. The Father, the Son and the Spirit are each one Person, and any person affirms himself for himself”(De Trin, VII, 11). Lastly, in the City of God, Augustine wrote that the fall of the Roman Empire was not at the hands of the Christians. In this, he also emphasized his original position on original sin, and include statements of good versus evil. Furthermore, Augustines work were vital to debating points in the first council that defined the Holy Trinity(First Council of Nicaea), set up by Constantinople.

God is omniscient, omnipotent, and omnibenevolent, which makes us wonder what kind of morally sufficient reason justifies God to allow evil. We know that evil exists in our world, but so does God, so would God be the source of evil as well as good? We have established that God is the omnipotent and benevolent free creator of the world, but suffering and evil exist. Is God unable to prevent evil? If so, he would not be omnipotent. Is He able to prevent the evil in our world but unwilling? If this were then case then he wouldn’t be benevolent. A Persian thinker, Mani, suggested that the answer to this question was a kind of duality between the good and evil. This pluralistic view of the good and evil in our world would suggest that God is