So You Often Quote Him? Augustine of Hippo on the Relation of God and Evil

In his early period, Augustine was attracted to Manicheism, partly because it provided a simple explanation of the origin of evil (You can read this in Augustine’s autobiography The Confessions). According to this movement, evil had its origins in an evil or defective deity, who was opposed to the true and righteous God. On becoming a Christian, Augustine rejected this dualism, and was therefore obligated to give an alternative explanation of the origins of evil. In this passage, written in Latin during the period 388-395, he argues that evil represents a free turning away from God, rather than a positive entity in its own right. However, he is unable to provide a convincing explanation of why someone should wish to turn away from God in this manner. He writes:

“If there is a movement, that is a turning away of the human will from the Lord God, which without doubt is sin, we can then say that God is the author of sin? God, then, will not be the cause of that movement. But what will its cause be? If you ask this question, I will have to answer that I do not know. While this will sadden you, it is nevertheless a true answer. For that which is nothing cannot be known. But hold to your pious opinion that no good thing can happen to you, to your senses or to your intelligence or to your way of thinking which does not come from God. Nothing of any kind can happen which is not of God… For all good is from God.

Hence there is no nature which is not from God. The movement of turning away, which we admit is sin, is a defective movement; and all defect comes from nothing. Once you have understood where it belongs, you will have no doubt that it does not belong to God. Because that defective movement is voluntary, it is placed within our power. If you fear it, all you have to do is simply not to will it. If you do not will it, it will not exist. What can be safer than to live a life where nothing can happen to you which you do not will? But since we cannot rise by our own free will as we once fell by our own free will spontaneously, let us hold with steadfast faith the right hand of God stretched out to us from above, even our Lord Jesus Christ, and look forward to receiving the certain hope and love which we greatly long for.”

You might want to read this quote one more time… maybe twice and slowly.

THINK BIG. START SMALL. GO DEEP.

References:

1) de libero arbitrio, II.xx.54; in Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 74, ed. W. M. Green (Vienna: Hoelder-Pichler-Tempsky, 1961), 87.18-88.20

2) The Christian Theology Reader, edited by Alister E. McGrath (Oxford UK: Blackwell Publishers Inc., 1995), p. 104

So You Often Quote Him? Augustine of Hippo on Philosophy and Theology

Pic from the Movie 'Restless Heart' based on Augustine's The Confession

In this writing, originally written in Latin around 397, Augustine of Hippo deals with the relation between Christianity and pagan philosophy. Using the exodus from Egypt as a model, Augustine argues that there is no reason why Christians should not extract all that is good in philosophy, and put it to the service of preaching the gospel. Just as Israel left behind the burdens of Egypt, while carrying off its treasures, so theology can discard what is useless is philosophy, and exploits what is good and useful. He writes:

“If those who are called philosophers, particularly the Platonists, have said anything which is true and consistent with our faith, we must not reject it, but claim it for our own use, in the knowledge that they possess it unlawfully. The Egyptians possessed idols and heavy burdens, which the children of Israel hated and from which they fled; however, they also possessed vessels of gold and silver and clothes which our forebears, in leaving Egypt, took for themselves in secret, intending to use them in a better manner (Exodus 3:21-22; 12:35-36)….

In the same way, pagan learning is not entirely made up of false teaching and superstitions… It contains also some excellent teachings, well suited to be used by truth, and excellent moral values. Indeed, some truths are even found among them which relate to the worship of the one God. Now these are, so to speak, their gold and their silver, which they did not invent themselves, but which they dug out of the mines of the providence of God, which are scattered throughout the world, yet which are improperly and unlawfully prostituted to the worship of demons. The Christian, therefore, can separate these truths from their unfortunate associations, take them away, and put them to their proper use for the proclamation of the gospel…

What else have many good and faithful people from amongst us done? Look at the wealth of gold and silver and clothes which Cyprian – that eloquent teacher and blessed martyr – brought with him when he left Egypt! And think of all that Lactantius brought with him, not to mention Marius Victorinus, Optatus, and Hilary of Poitiers, and others who are still living! [at the time of Augustine writing this]. And look at how much the Greeks have borrowed! And before all of these, we find that Moses, that most faithful servant of God, had done the same thing: after all, it is written of him that “he was learned in all the wisdom of the Egyptians’ (Acts 7:22)” [bracket mine].

I would like to add, not only Moses was a learned man from pagan Egypt; but Daniel, Shadrach, Mishael and Azariah also men learned pagan philosophies of the Babylon empire. And yet, all of these men are considered great among God’s people and who showed great theology of the One true God and remain faithful until their last breathe.

THINK BIG. START SMALL. GO DEEP.

References:

1) de doctrina Christiana (or On Christian Doctrines or On Christian Teachings), II.xI.60-61; in Florilegium Patristicum, vol. 29, ed. H. J. Vogels (Bonn: Peter Hanstein, 1930), 46.7-36.

2) The Christian Theology Reader, edited by Alister E. McGrath (Oxford UK: Blackwell Publishers Inc, 1995), p. 6