In “On Free Choice of the Will”, Augustine indicates the importance of his beliefs and opinions of human nature and of God. He thinks as greatly of God as possible and centralizes his thoughts of goodness with the concept of being/form (God); he also gives a description of how God’s rightness can be interpreted clearly through the evil doings of the world. One of the biggest and most difficult problems facing people is the problem of doing evil. If God is being, unchanging, eternal and all-powerful, then how is it that people do evil? Augustine tries to solve the problem by examining the “source of evil” and “what evil is”. He explores the ways in which to live a happy life and an evil-free life by having a perfectly ordered soul—a life willed by the virtues—through free will. In the pursuit to find out how it is that evil exists, Augustine explores how people sin with inordinate desire as the driving force and free will. He lists the things we need to possess in order to sin and to live a happy life—goods of the will and temporal goods—that is, one cannot sin without temporal goods, inordinate desire, and free will. In the same way, one cannot live a happy life without goods of the will and free will. The opening question in “On Free Choice of the Will” is “Isn’t God the cause of evil?” (Augustine, 1). Evodius examines into this question as opposed to “what is the cause of all evil?” because God is the creator of people—in which sinning comes from. From the premise, which states that: 1) God created everything; 2) God allows for the existence of evil, people do evil and sin, we can conclude that “God is the cause of all evil” because he created everything and everything that has form comes from God: ... ... middle of paper ... ...fer temporal goods (such as our body, health, beauty and so on) over goods of the will (such as knowledge and virtue)—inordinate desire’. The way we undergo these acts is by our own free will. Because we do not allow our minds to control the irrational parts of our souls and to perceive the eternal truths/ form/ being/ God, we sin; we allow our minds to be enslaved to inordinate desire. In other words, Augustine argues that we often turn away from the eternal truths, or the ethical truths, towards non-being which is evil because of temporal things. He says that evil lies in one’s intention, and not in their actions because one does evil as a result of their love for temporal goods; we misidentify the goods of the will (virtues) with temporal goods (wealth, honors, pleasures, physical pleasures and everything that a person cannot acquire of have simply by willing).
St. Augustine of Hippo, Boethius, and Anselm all address the concept of free will and God’s foreknowledge in their works “The City of God”, “The Consolation of Philosophy”, and “De Concordia”. While each work was written during a different time period, each of their approaches consists of a solution comprised of both unifying and unique points and arguments. While there is no clear contesting between one work and another, it is clear that free will is a complex and critical idea in Christian theology that has long since been debated. '
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
In “On Free Choice of the Will” by Augusutine, Evodius asked questions to Augustine “I would like to know from you the origin of that movement by which the will is turned away from the common and immutable goods … because if free will has given in a such way that this movement is natural to it, then it is turned to lesser goods by necessity. There is no blame to be found where nature and necessity rule”. (85) Because he thinks God is responsible for human being including its behavior and will, he claims the movement which turns away from goods is natural. So, he concluded it is not blameworthy. However, Augustine objects to Evodius’s insistence and answers Evodius’s question by the example of “stone’s movement”. In this paper, I will discuss what the “stone’s movement” is, and how this example replies to the Evodius’s worry.
As a matter of fact, Augustine does not realize that if it is as he argues that God foreknows every event in the world, then God created determined creatures that have no knowledge of being determined. Augustine points out that, “…although God foreknows our future wills, it does not follow from this that we do not will something by our own will.” (3.3.7.27). Augustine’s argument here supports my criticism. Namely, what follows from this argument is that humans in reality are not free because every action that they will is necessary, thus already pre-determined by God. What Augustine does not realize is that his argument actually proves that humans have no knowledge of being determined—but they are determined! Therefore, as I shall point out, God could have created a determined world, without evil, where beings act freely not knowing that they in fact are determined.
One of the most unique qualities that make humankind superior to animals and all known life forms is its consciousness and its free will. To make an argument about free will, free will must be defined by the parameters on which it exists. The values of good and evil will then be discussed on the definition of free will. In On Free Choice of the Will, by Augustine, translated by Thomas Williams, an important argument about free will and its relationship to how humans interact and its relationship to evil is discussed between two characters, Evodius and Augutine. The logical conclusions that the two characters come to about free will is reflected in other historical text such as Doctor Faustus, written by Christopher Marlowe. Augustine and Marlowe both clearly illustrate that evil is caused by free will.
According to Augustine, there is no such thing as evil. It is simply the privation of good. In Augustine’s book, On Free Choice of the Will, he talks through Evodius, who presents God as one with absolute goodness. Everything that He created is good; therefore, humanity as body and soul combined is good (Augustine). Evodius holds the position: “The existence of a good, all knowing (omniscient), and all-powerful (omnipotent) God is contradicted by our experience of evil in the world. It makes sense to conclude that God does not exist.” (Bwanali). As a response, Augustine asserts that the evil that we experience is just a lack of goodn...
Why does St. Augustine seek God? Through his Confessions we come to understand that he struggled a great deal with confusion about his faith, before finally and wholeheartedly accepting God into his life. But we never get a complete or explicit sense of what led Augustine to search for God in the first place. Did he feel a void in his life? Was he experiencing particular problems in other relationships that he thought a relationship with God would solve for him? Or perhaps he sought a sense of security from religion? A closer analysis of the text of St. Augustine’s Confessions will provide some insight into these fundamental questions.
...lighted” Augustine’s body (Confessions VIII. 5, p. 148). In this example, regardless of Augustine’s want to will succumbing to God, he found that his habits had rendered him unable to. His will in favor of the lower things held Augustine tighter than his will for God, which caused Augustine to choose the lesser good, which left him “in the midst of that great tumult I had stirred up against my own soul in the chamber of my heart” (Confessions VIII. 7, p.152). His two wills tore at him until he fully abandoned his earthly lust for the spiritual Godly desires; supporting his conclusion that free will in favor of the lesser goods causes evil. Therefore, free will is the ultimate source of evil.
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...
Augustine conversation with his friend Evodius whether, "God is the cause of evil." This challenging question is one that I remember from my early teachings in Catholic school. Augustine clearly defines the difference of the evil people suffer and the evil they commit. The early philosopher talks about how God gives man the free choice and it is up to man to choose the correct path.
“Please tell me: isn’t God the cause of evil?” (Augustine, 1). With this question to Augustine of Hippo, Evodius begins a philosophical inquiry into nature of evil. Augustine, recently baptized by Saint Ambrose in Milan, began writing his treatise On Free Choice of the Will in 387 C.E. This work laid down the foundation for the Christian doctrine regarding the will’s role in sinning and salvation. In it, Augustine and his interlocutor investigate God’s existence and his role in creating evil. They attempt not only to understand what evil is, and the possibility of doing evil, but also to ascertain why God would let humans cause evil. Central to the premise of this entire dialogue is the concept of God, as relates to Christianity; what is God, and what traits separate Him from humans? According to Christianity, God is the creator of all things, and God is good; he is omnipotent, transcendent, all-knowing, and atemporal- not subject to change over time- a concept important to the understanding of the differences between this world and the higher, spiritual realm He presides over. God’s being is eidos, the essence which forms the basis of humans. With God defined, the core problem being investigated by Augustine and Evodius becomes clear. Augustine states the key issue that must be reconciled in his inquiry; “we believe that everything that exists comes from the one God, and yet we believe that God is not the cause of sins. What is troubling is that if you admit that sins come from… God, pretty soon you’ll be tracing those sins back to God” (Augustine, 3).
Before we dive into what Augustine has to say about free will, we must first understand what the problem is. In The HarperCollins Dictionary of Philosophy, the problem of free will is defined as:
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.
Augustine. On the Free Choice of the Will, On Grace and Free Choice, and Other Writings. Cambridge: Cambridge UP, 2010. Print.
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)?