Evil is a lack of good (MPhil statement)

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From 2003

MPhil 2003

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University  

Statement thirty: This statement stated: Evil is a lack of good. 

This is an idea of Augustine’s which has some merit.

In Chapter 11 of the Enchiridion Augustine argued that: "For what is that which we call evil but the absence of good? . . . . what are called vices in the soul are nothing but privations of natural good." Augustine (421)(1998) Enchiridion, Chapter 11. In

Chapter 12 he stated: "An uncorrupted nature is justly held in esteem. But if, no further, it be incorruptible, it is undoubtedly considered of no higher value. When it is corrupted, however, its corruption is an evil, because it is deprived of some sort of good." Augustine (421)(1998) Enchiridion, Chapter 12.

In Chapter 13, Augustine stated: "Accordingly, there is nothing of what we call evil, if there be nothing good. But a good which is wholly without evil is a perfect good. A good, on the other hand, which contains evil is a faulty or imperfect good; and there can be no evil where there is no good. ... Nothing, then, can be evil except something which is good. . . . . Therefore every being, even if it be a defective one, is insofar as it is a being is good, and insofar as it is defective is evil. Augustine (421) (1998) trans by J.F. Shaw, Enchiridion, Chapter 13.

Augustine believed that God created things good, and that evil occurred when a previously perfectly good creation now lacked complete goodness. He called this privation. A creature could not be privated unless it was created good, so to Augustine, evil was the corruption of good and could not exist on its own. This rings true as evil could not exist without good things that were corruptible. The finite nature of creation made this possible, as although God’s creation was originally perfect, it was limited, and angels and human beings had the capacity to be corrupted into a lessor good, and thus evil.

Of Anglicans 46% were in agreement, 12% were not certain, and 42% disagreed. Of Baptists 40% agreed, 20% were not certain, and 40% disagreed.

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

Leibniz noted that evil itself only comes from privation. Leibniz (1710)(1998: 219). Since evil cannot exist by itself it would be impossible, in Augustine’s view, for all good to be removed from the nature of a being as there would therefore be no entirely, purely evil entity. He went on to say that an incorruptible nature, such as that of God, would be far better than a corruptible nature, but for the corruptible nature to exist it must possess some goodness.

Augustine explains that every nature was to some degree good. Augustine (388-395)(1964: 116-117). He stated that every substance is either God or from God since every good is either God or from God. Augustine (388-395)(1964: 116-117). To Augustine, evil and corruption lessened the good in nature, but the nature still remains somewhat good having been created by a perfectly good God. For any creation to maintain existence, Augustine thought it had to possess some goodness, that being a reflection of God the ultimate good. Augustine (421)(1998: Chapter 13: 8).

As Scott MacDonald writes, Augustine views anything that has being in creation as not being contrary to God’s divine being. MacDonald (1989: 50). Augustine (421)(1998: Chapter 13: 8). In other words, any being’s essential essence has to originate with God.

Atheistic philosopher, William Rowe (1996) describes privation as the philosophical idea that evil itself is only a lack of good. Rowe (1996: 648). Privation occurs when a created thing loses some goodness after becoming corrupted and evil by turning from the higher good of serving God. Rowe (1996: 648). Greer indicates Augustine viewed privation as meaning evil has no ontological status, but from his writings Augustine does not seem that naïve. Greer (1996: 482).

Thomas Aquinas (1261)(1920) writes in Summa Theologiae that evil was only possible from a corruption of the good. Aquinas (1261)(1920: 1.48.1). Leibniz noted that evil itself only comes from privation. Leibniz (1710)(1998: 219). Since evil cannot exist by itself it would be impossible, in Augustine’s view, for all good to be removed from the nature of a being as there would therefore be no entirely, purely evil entity. Aquinas (1261)(1920: 1.48.1).  Leibniz (1710)(1998: 219). He went on to say that an incorruptible nature, such as that of God, would be far better than a corruptible nature, but for the corruptible nature to exist it must possess some goodness. Augustine (421)(1998: Chapter 13: 7).

December 2 2019

Embracing privation, a theological deduction could be that there is no such thing as an entirely evil entity.  Although only God is infinitely, perfectly good, and obedient angels, finitely, perfectly good, every ontological entity, that exists, has an aspect of goodness.

AQUINAS, THOMAS (1261)(1920) Summa Theologica, Translated by Fathers of the English Dominican Province, London, Fathers of the English Dominican Province. http://www.op.org/summa/

AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press.

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia. http://www.newadvent.org/fathers/130104.htm

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia. http://www.knight.org/advent

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.

GREER, ROWAN A. (1996) ‘Augustine’s Transformation of The Free Will Defence’, Faith and Philosophy, Volume 13, Number 4, October, pp. 471-486. Wilmore, Kentucky, Asbury College.

LEIBNIZ, G.W. (1710)(1998) Theodicy, Translated by E.M. Huggard Chicago, Open Court Classics.

MACDONALD, SCOTT (1989) ‘Augustine’s Christian-Platonist Account of Goodness’, in The New Scholasticism, Volume 63, Number 4, pp. 485-509. Baltimore, The New Scholasticism.

ROWE, WILLIAM L. (1990) ‘The Problem of Evil and Some Varieties of Atheism’, in Adams and Adams (eds.) The Problem of Evil, Oxford, Oxford University Press.