Christian Classics Ethereal Library
The Problem of Evil
Confessions, Book IV, CHAPTER XV
24. But I had not seen how the main point in these great issues [concerning the nature of beauty] lay really in thy craftsmanship, O Omnipotent One, “who alone doest great wonders.”107107 Ps. 72:18. And so my mind ranged through the corporeal forms, and I defined and distinguished as “beautiful” that which is so in itself and as “fit” that which is beautiful in relation to some other thing. This argument I supported by corporeal examples. And I turned my attention to the nature of the mind, but the false opinions which I held concerning spiritual things prevented me from seeing the truth. Still, the very power of truth forced itself on my gaze, and I turned my throbbing soul away from incorporeal substance to qualities of line and color and shape, and, because I could not perceive these with my mind, I concluded that I could not perceive my mind. And since I loved the peace which is in virtue, and hated the discord which is in vice, I distinguished between the unity there is in virtue and the discord there is in vice. I conceived that unity consisted of the rational soul and the nature of truth and the highest good. But I imagined that in the disunity there was some kind of substance of irrational life and some kind of entity in the supreme evil. This evil I thought was not only a substance but real life as well, and yet I believed that it did not come from thee, O my God, from whom are all things. And the first I called a Monad, as if it were a soul without sex. The other I called a Dyad, which showed itself in anger in deeds of violence, in deeds of passion and lust--but I did not know what I was talking about. For I had not understood nor had I been taught that evil is not a substance at all and that our soul is not that supreme and unchangeable good.
Confessions, Book V, CHAPTER 10
20. And thus I also believed that evil was a similar kind of substance, and that it had its own hideous and deformed extended body--either in a dense form which they called the earth or in a thin and subtle form as, for example, the substance of the air, which they imagined as some malignant spirit penetrating that earth. And because my piety--such as it was--still compelled me to believe that the good God never created any evil substance, I formed the idea of two masses, one opposed to the other, both infinite but with the evil more contracted and the good more expansive. And from this diseased beginning, the other sacrileges followed after.
Confessions, Book V, CHAPTER 14
25. But now I earnestly bent my mind to require if there was possible any way to prove the Manicheans guilty of falsehood. If I could have conceived of a spiritual substance, all their strongholds would have collapsed and been cast out of my mind. But I could not. Still, concerning the body of this world, nature as a whole--now that I was able to consider and compare such things more and more--I now decided that the majority of the philosophers held the more probable views. So, in what I thought was the method of the Academics--doubting everything and fluctuating between all the options--I came to the conclusion that the Manicheans were to be abandoned. For I judged, even in that period of doubt, that I could not remain in a sect to which I preferred some of the philosophers. But I refused to commit the cure of my fainting soul to the philosophers, because they were without the saving name of Christ. I resolved, therefore, to become a catechumen in the Catholic Church--which my parents had so much urged upon me--until something certain shone forth by which I might guide my course.
Confessions, Book VII, CHAPTER 3
4. But as yet, although I said and was firmly persuaded that thou our Lord, the true God, who madest not only our souls but our bodies as well--and not only our souls and bodies but all creatures and all things--wast free from stain and alteration and in no way mutable, yet I could not readily and clearly understand what was the cause of evil. Whatever it was, I realized that the question must be so analyzed as not to constrain me by any answer to believe that the immutable God was mutable, lest I should myself become the thing that I was seeking out. And so I pursued the search with a quiet mind, now in a confident feeling that what had been said by the Manicheans--and I shrank from them with my whole heart--could not be true. I now realized that when they asked what was the origin of evil their answer was dictated by a wicked pride, which would rather affirm that thy nature is capable of suffering evil than that their own nature is capable of doing it.
5. And I directed my attention to understand what I now was told, that free will is the cause of our doing evil and that thy just judgment is the cause of our having to suffer from its consequences. But I could not see this clearly. So then, trying to draw the eye of my mind up out of that pit, I was plunged back into it again, and trying often was just as often plunged back down. But one thing lifted me up toward thy light: it was that I had come to know that I had a will as certainly as I knew that I had life. When, therefore, I willed or was unwilling to do something, I was utterly certain that it was none but myself who willed or was unwilling--and immediately I realized that there was the cause of my sin. I could see that what I did against my will I suffered rather than did; and I did not regard such actions as faults, but rather as punishments in which I might quickly confess that I was not unjustly punished, since I believed thee to be most just. Who was it that put this in me, and implanted in me the root of bitterness, in spite of the fact that I was altogether the handiwork of my most sweet God? If the devil is to blame, who made the devil himself? And if he was a good angel who by his own wicked will became the devil, how did there happen to be in him that wicked will by which he became a devil, since a good Creator made him wholly a good angel? By these reflections was I again cast down and stultified. Yet I was not plunged into that hell of error--where no man confesses to thee--where I thought that thou didst suffer evil, rather than that men do it.
Confessions, Book 7, CHAPTER 4
6. For in my struggle to solve the rest of my difficulties, I now assumed henceforth as settled truth that the incorruptible must be superior to the corruptible, and I did acknowledge that thou, whatever thou art, art incorruptible. For there never yet was, nor will be, a soul able to conceive of anything better than thee, who art the highest and best good. And since most truly and certainly the incorruptible is to be placed above the corruptible--as I now admit it--it followed that I could rise in my thoughts to something better than my God, if thou wert not incorruptible. When, therefore, I saw that the incorruptible was to be preferred to the corruptible, I saw then where I ought to seek thee, and where I should look for the source of evil: that is, the corruption by which thy substance can in no way be profaned. For it is obvious that corruption in no way injures our God, by no inclination, by no necessity, by no unforeseen chance--because he is our God, and what he wills is good, and he himself is that good. But to be corrupted is not good. Nor art thou compelled to do anything against thy will, since thy will is not greater than thy power. But it would have to be greater if thou thyself wert greater than thyself--for the will and power of God are God himself. And what can take thee by surprise, since thou knowest all, and there is no sort of nature but thou knowest it? And what more should we say about why that substance which God is cannot be corrupted; because if this were so it could not be God?
Confessions, Book 7, CHAPTER 9
on the books of the Platonists