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At Augustine's philosophy
Religious views on good and evil
At Augustine's philosophy
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St. Augustine and the Problem of Evil from a Christian Basis
In his Confessions, St. Augustine writes about a large number of topics that continue to have relevance today. The text documents the development of Augustine’s faith and his Christian philosophy, and one thing of particular interest is his argument for the nature of evil. Christianity predicates several important ideas that Augustine builds upon in his philosophy, and within its context, he presents a thorough, compelling argument against the problem of evil that identifies evil as a misperception.
Augustine first characterizes God based on how he experiences God’s presence and qualities. Augustine searches for Him unsuccessfully in the physical world, and the physical universe for that matter, and then decides that he must look within himself to find God. His description of God illustrates the ideas in Christianity that God is omnipotent and entirely good, or all-loving. “I entered and with my soul’s eye, such as it was, saw above that same eye of my soul the immutable light higher than my mind… It transcended my mind… It was superior because it made me, and I was inferior because I was made by it.” (Augustine, 123) Augustine clearly conveys the magnitude of God and his greatness, which exceed the comprehension of man’s mind. This is perhaps the most important quality of God’s being, which properly coincides with His descriptions in Christianity, because it establishes a scale for measuring the qualities of God that He instilled in his creations.
Augustine next discusses three aspects that define God for him. Of particular importance is the idea that the Christian God is eternal, so there has never been a time w...
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... possible that, as with Augustine, the perception of evil leads people to think about its nature and, ultimately, they begin to learn the truth. From that point, they grow until they are able to feed from God’s goodness, and then they achieve the supreme goodness and become one with God. There is, then, no problem in ‘evil’ because it in fact is good.
Ultimately, it is impossible to know exactly the reasons for God’s actions. His qualities are such that He transcends being, and a person’s best effort to understand God can at best give him or her approximate understanding. Only through reason and discovery of the truth can a person grow until, finally, he or she is transformed by God into His Being. At that point, comprehension of it is no longer necessary.
Works Cited
Augustine. Confessions. Trans. Henry Chadwick. Oxford: Oxford UP, 1998.
It is perhaps the most difficult intellectual challenge to a Christian how God and evil can both exist. Many of the greatest minds of the Christian church and intellects such as Augustine and Thomas Aquinas spent their entire lives trying to solve this problem, and were unsuccessful (Erickson, 2009, p.439). However, this dilemma is not only an intellectual challenge, but it is emotional. Man feels it, lives it. Failing to identify the religious form of the problem of evil will appear insensitive; failure to address the theological form will seem intellectually insulting. This conundrum will never be completely met during our earthly life, but there are many biblical and philosophical resources that help mitigate it.
Augustine is fixated upon the idea of evil and its origins in Christian theology. He struggles to come to terms with the doctrine of sin. A popular counterargument to the belief in God is that a good, kind, and loving divine power would never command the wholesale slaughter of nations. According to Christian belief, God created everything, and everything He created is good because He Himself is righteous. Augustine claims that God pervades the entirety of the universe and all it contains. So, how can things outside of God, such as evil, even exist? He asks this in various forms of rhetorical questions, such as, “Where then is evil? What is its origin? How did it steal into the world?...Where then does evil come from, if God made all things
Down syndrome is a genetic disorder, associated with the presence of an extra chromosome. Downs is characterized by mild to severe mental impairment, weak muscle tone, shorter stature, and a flattened face. Down syndrome is not a very common disease, one in every 691 children are born with Down syndrome. The disability is an illness that people are born with and is not contagious. Most people with Downs have a life expectancy of about 40 or 50 years of age. They only live for that short amount of time because they begin to develop a similar disease to Alzheimer’s. “100% of people with Down syndrome will develop some physiologic signs of Alzheimer’s when they are over 35 years old in the U.S” (Statistics about Down Syndrome). They also die earlier because having Down syndrome increases the risk of leukemia 15-20 times in the US. Therefore most people with Downs will die because of leukemia or heart problems before the age of 50.
St. Augustine is a man with a rational mind. As a philosopher, scholar, and teacher of rhetoric, he is trained in and practices the art of logical thought and coherent reasoning. The pursuits of his life guide him to seek concrete answers to specific questions. Religion, the practice of which relies primarily on faith—occasionally blind faith—presents itself as unable to be penetrated by any sort of scientific study or inquiry. Yet, like a true scientist and philosopher, one of the first questions St. Augustine poses in his Confessions is: “What, then, is the God I worship” (23)? For a long time, Augustine searches for knowledge about God as a physical body, a particular entity—almost as if the Lord were merely a human being, given the divine right to become the active figurehead of the Christian religion.
Augustine’s contention that man cannot possibly come into truth by reason in his temporal life constitutes his initial departure from the ancients, and results in the need for an entirely new structuring of the relationship between man and the good. In differentiating between the nature of God and man, Augustine argues that man’s nature—unlike God’s—is corruptible, and is thus “deprived of the light of eternal truth” (XI, 22) . This stands the thought of Plato on its head, since now no amount of contemplation and argument will be capable of getting man closer to a truth that exists on a plane that “surpasses the reach of the human mind” (XXI, 5). If reason is an instrument as flawed as man himself, how, then, is man to know the supreme good if he is forced to grope blindly for it in a state of sin without any assistance from the powers of his own mind? It is this question which serves as the premise for Augustine’s division of existence into the City of Man and the City of God and articulation of a system of vice and struggle against vice that keeps man anchored to the City of Man and prevents him from entering the City of God in temporal life.
In the Confessions, Augustine wrote about his struggle with understanding how evil exists in a world created by God. He questioned how it was possible and why God allows evil in his creations because God is supremely good. After delving into finding a solution, Augustine concluded that evil does not exist, and the things deemed as evil are caused by free will. This paper will argue that Augustine has successfully proven that evil does not exist by explaining his earlier explanation of the origin of evil taught by the Manicheans, explaining Augustine’s teachings, and finally, using the textual descriptions of Augustine’s unwillingness to convert as support for his conclusion.
In Augustine's Confessions, the early church father puts forth a complex theodicy in which he declares evil to be nonexistent. Such a leap may seem to be illogical, but this idea stems from the understanding of what is substance and what is not. According to Augustine, the duality of good and evil is false, because anything that is good is substance and what humans think of as evil is simply the absence of the good (Confessions, 126). Vices for example, are just the display of the absence of the good. Pride is the absence of humility, unrighteous anger the absence of temperance, and so on. This idea is evident as he writes that the ability to be corrupted is what makes something good, not i...
W. Andrew Hoffecker. Building a Christian World View, vol. 1: God, man, and Knowledge. Presbyterian and Reformed Publishing Co., Phillipsburg, New Jersey : 1986. William S. Babcock. The Ethics of St. Augustine: JRE Studies in Religion, no. 3.
It therefore appears evident that God must be the root of all evil, as He created all things. However, Augustine delves deeper in search for a true answer. This paper will follow ...
Black, Tamara. 2008. Exercise and Fitness in a U.S. Commercial Gym.Ann Arbor, Mich.: University Microfilms International.
A common thread of faith and reason runs through the two different theological visions of St. Augustine in his Confessions. This can be seen by comparing the ascent, the vision, the descent, and language in the two visions. Although other parts of the text will be referred to, the central part of these visions are as follows:Vision 1: "...
Only after years of personal struggle did Augustine arrive at his own religious revelation. This ultimately made his conversion much more profound. To fully and eloquently express himself and his thoughts was essential to his writings. Clearly, he used his knowledge of rhetoric and the arts to express his views more effectively. His prose is both immaculate and powerful. The result was a masterpiece that greatly affected the growth of early Christianity.
In the beginning, God created the world. He created the earth, air, stars, trees and mortal animals, heaven above, the angels, every spiritual being. God looked at these things and said that they were good. However, if all that God created was good, from where does un-good come? How did evil creep into the universal picture? In Book VII of his Confessions, St. Augustine reflects on the existence of evil and the theological problem it poses. For evil to exist, the Creator God must have granted it existence. This fundamentally contradicts the Christian confession that God is Good. Logically, this leads one to conclude evil does not exist in a created sense. Augustine arrives at the conclusion that evil itself is not a formal thing, but the result of corruption away from the Supreme Good. (Augustine, Confessions 7.12.1.) This shift in understanding offers a solution to the problem of evil, but is not fully defended within Augustine’s text. This essay will illustrate how Augustine’s solution might stand up to other arguments within the context of Christian theology.
Author Claudia Gray stated, “Self-knowledge is better than self-control any day” (Goodreads). Evil and sin exists in our world today and the temptation they bring bounds many human’s spiritual being. Finding the root of all evil is a hard and torturous concept to understand, but knowing one’s own free will helps bring understanding and deliverance from the evils of the world. Throughout the book Confessions Saint Augustine “ponders the concepts of evil and sin and searches the root of their being” (Augustine 15). The existence of evil is one of the most worrisome challenges a Christian or any individual deals with throughout life. Saint Augustine’s beliefs concerning the root of all evil and sins transforms as he begins to grow and develop in the knowledge of his free will and spiritual being. Early on, he believes “God created all things and evil is a thing, therefore God created evil” (Augustine 73-74). From this he conceives the notion that God cannot be good if he knowingly created evil. As Augustine begins to grow in his spiritual walk, his views begin to evolve as he questions his Manichee’s beliefs and explores the concepts of good and evil. From his inquiring Augustine develops the question, what is evil and what if evil did not need creating? He asks, “Do we have any convincing evidence that a good God exists” (Augustine 136-137)?
As for the smokers, their health is at a high risk. Smoking causes cancers to the voice box, esophagus, lungs, throat and mouth. Also it helps in developing cancers in the kidneys, bladder, pancreas and cervix of the body. Smoking can cause cardiovascular disease such as heart disease, diseases of the blood vessels and stroke. According to CNN “The landmark U.S. Surgeon General 's report linked smoking with bad health.” In this study, lung cancer was the first cancer to be linked to smoking in between the 1940s – 1950s. It is also the number one cause of cancer deaths worldwide. Between 80 to 90 percent of all lung cancer today is smoking related and there are eight other cancers linked to smoking. According to the CDC, “Cigarette smoking causes more than 480,000 deaths each year in the United States. Smoking causes more deaths each year than all of these combined, human immunodeficiency virus (HIV), illegal drug use, alcohol use, motor vehicle injuries, and firearm-related incidents.” If smoking cause 480,000 deaths each year in the United States then people should stop smoking. People are still smoking today. Therefore, they don’t care for their health. Smoking can also cause respiratory diseases. About 8,000 people die each year from respiratory diseases from inhaling smoke from cigarettes which can permanently damage their lungs and airways. This is way people