The Problem of Evil in St. Augustine's Confessions

Saint Augustine's exploration of the nature and origin of evil in his "Confessions" is a profound reflection that intertwines theology, philosophy, and personal introspection. Throughout his work, Augustine grapples with the enigma of evil, seeking to understand its place in a world created by a good God. This essay delves into Augustine's thoughts on evil, analyzing his conceptual framework and the implications of his conclusions.

Spatial Metaphors for Evil

In his initial attempts to articulate the nature of evil, Augustine employs spatial metaphors to explain moral distances. He reflects on the sins of his teachers, who viewed morality as irrelevant, believing that nothing shameful could be expressed gracefully. Augustine critiques this perspective, asserting that turning away from God equates to dwelling in darkness. He writes, "To be far from [God's] face is to be in the darkness of passion" (20). This metaphor of light versus darkness is a familiar motif in Christian doctrine, suggesting that sin is inherently linked to a separation from the divine.

Yet, Augustine quickly realizes that this spatial analogy is merely a metaphor for emotional and spiritual dislocation. He concedes, "one does not go far away from you or return to you by walking or by any movement through space" (20). This admission reveals a tension in his thought, as he grapples with the inadequacy of physical metaphors to capture the complexities of spiritual reality.

The Nature of Sin

Augustine's understanding of evil evolves as he reflects on his youthful pursuits. He identifies his sin as a misplacement of desire, seeking pleasure and truth in created things rather than in God. He states, "My sin consisted in this, that [he] sought pleasure, sublimity, and truth not in God but in his creatures" (22-3). This fundamental misunderstanding leads to a cascade of miseries and errors, illustrating how flawed foundations of belief can result in a life steeped in confusion.

However, this new perspective lacks a clear location for evil. Augustine's assertions suggest that anything appearing good but not emanating from God is, in essence, evil. In a subsequent passage, he laments his disordered state, wishing for restraint to transform fleeting beauty into goodness (25). Thus, he identifies the chaos of sin not in the external world but in the disordered desires of the heart.

Unity and Division

As Augustine continues to contemplate the nature of good and evil, he introduces the concepts of unity and division. He observes, "Since in virtue I loved peace and in vice I hated discord, I noted that in virtue there is unity, in vice a kind of division" (67). This dichotomy suggests that virtuous actions foster harmony, while sinful actions create disarray. Augustine perceives truth, beauty, and rationality as integral to this unity, aligning them with the nature of God.

Conversely, he describes sinful acts as characterized by division and chaos. He suggests that within these divisions lies "some substance of irrational life and the nature of supreme evil" (67). This is a significant shift in his thinking, as he begins to ascribe a tangible quality to evil, albeit one that he later dismisses as flawed. He acknowledges, "I did not know nor had I learnt that evil is not a substance" (67), indicating his ongoing struggle to articulate the essence of evil.

The Physicality of God and Evil

Throughout "Confessions," Augustine grapples with the physicality of God and its implications for understanding evil. He expresses a desire to conceptualize God in tangible terms, stating, "When I wanted to think of my God, I knew of no way of doing so except as a physical mass" (85). This material conception leads him to view good and evil as two opposing "infinite" masses, with evil represented as a smaller, subtle entity diffused through space. Such notions suggest an early attempt to quantify morality, though Augustine later recognizes the absurdity of this perspective.

His reflections culminate in a Neoplatonic framework, where incorruptibility and immutability signify the good, while corruption and mutability embody evil. Augustine concludes that if God is wholly good and incorruptible, then humanity, being imperfect, must possess a degree of corruption. This reasoning highlights the inherent tension in his thought, as he struggles to reconcile the existence of evil with a fundamentally good creation.

Conclusion: The Resolution of Evil

Ultimately, Augustine's journey leads him to a profound realization: evil has no substantial location in a world created by God. He asserts that evil arises only when good things become incongruous. For example, the act of stealing becomes necessary to illustrate evil when the good of eating conflicts with the good of respecting others' property. This insight allows Augustine to frame evil not as a tangible entity but as a relational concept that emerges from the misalignment of good.

In summary, Augustine's exploration of evil in "Confessions" reflects a complex interplay of spatial metaphors, personal experiences, and philosophical inquiries. His journey illustrates the struggle to comprehend a reality where a good God coexists with the presence of evil. In relinquishing rigid spatial notions, Augustine arrives at a more nuanced understanding, one that emphasizes the relational nature of good and evil and the necessity of divine grace in navigating this moral landscape.

References

• Augustine, Saint. Confessions. Translated by Maria Boulding, HarperOne, 1997.
• Brown, Peter. Augustine of Hippo: A Biography. University of California Press, 1989.
• McGrath, Alister E. Christian Theology: An Introduction. Blackwell Publishing, 2011.