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dismantling of the Manichean teachings about evil that Augustine himself once held to be true. The
Manichean dualistic world view contained an understanding of evil that Augustine found wholly
unacceptable from a Christian standpoint, namely that evil is a separate power in the universe,
opposed to and equal with a good power. Augustine held that there is only one God in the universe,
and as such is left to provide an account of evil in this framework. Augustine's conception of the
problem of evil was influenced by Neoplatonic philosophy, particularly the philosophy of Plotinus.
Augustine's own unique conception of the problem of evil is best understood in the context of
Neoplatonic conceptions of Truth helped him to move beyond Manicheaism. Neoplatonists held
that Truth was an unchangeable, nonextended and nonspatial being who is present over everything
and governs everywhere.1 This is a stark contrast to the Manichean dualism that Augustine outlines
in Confessions.2 This Neoplatonist understanding of Truth is important for Augustine for two
primary reasons. First, it helps him to conceive of a deity that is incorporeal but also present in this
world. Second, this leads him to reject the two equal powers of the Manichees in favor of one
supremely good and powerful deity. However, in rejecting the evil power of the dualism, Augustine
is left with having to provide an account of evil while also maintaining his newfound belief in one
supreme God.
The account of the problem of evil for the Neoplatonists is articulated clearly in Plotinus'
Enneads. Plotinus held that the Good is that on which all else depends, which leaves no place for
1 Burns, J. Patout. “Augustine on the Origin and Progress of Evil.” The Ethics of St. Augustine. Atlanta: Scholar's
Press, 1991.pp 69
2 Augustine, Saint. Confessions (Oxford World's Classics). New York: Oxford University Press, USA, 1998. Bks 3-5
1
evil.3 To maintain this understanding of the Good, Plotinus insisted that evil must be situated in the
realm of non-Being. By this he meant that evil is not nonexistent, but rather some vague copy of
Being.4 Plotinus is attempting to provide an account of evil which still maintains that it is real and
exists, but which also excludes it from having a Being within the Good.
Plotinus' understanding of evil as non-Being which still has some kind of existence is more
clearly understood in the context of Plotinus' hierarchical understanding of the trinity. Plotinus
thought that God was 'the One', who is above 'Being'. Below 'Being' is a third 'tier' in Poltinus'
hierarchy called 'the World Soul'.5 This hierarchical conception of God was decisive in helping
Augustine to break from the Manichees and understand how a transcendent God might be
articulated. Although the hierarchical order is clearly not in line with the Christian doctrine of
trinity outlined at Nicea, which Augustine affirmed, it is an example of how Augustine was
By using this hierarchical ordering of God, then, Plotinus sought to describe how evil could
have some kind of existence that is outside of the Good, and thus came to the belief that evil is
absolute lack.7 What Plotinus has done is essentially place evil into a metaphysical hierarchy. At
the top is the Good, on which all else is dependent and which is understood by Plotinus to emanate
completely onto that which is below it. Eventually there must be a bottom to this hierarchy, which
is the last, where nothing else is produced. This last point in the hierarchy is where Plotinus
Plotinus has effectively established that evil is necessary and inevitable in his world view.
There is one additional significant point in Plotinus' conception of the problem of evil. He
identifies the last point of the hierarchy as Matter – that which contains no residue of good in it.9
By this, Plotinus does not mean the modern understanding of matter as something tangible such as a
body or a chair. In fact, these understandings of matter are contrary to what Plotinus means by
of his hierarchy. Since the last point, where evil is, is that point at which nothing more is produced,
Matter is best understood as that which is void of all qualities.10 Plotinus' conception of Matter is
analogous to his understanding of evil as non-Being. As Rist explains, “both [matter and evil for
Plotinus] are a kind of non-being, although not absolutely nonexistent. Both are totally devoid of
form and quality, though they may be said to have a nature and character by their 'effects'.”11 Put
simply, Plotinus' conception of the problem of evil is that evil is a necessary privation of the Good
which is rooted in the bottom of the order of the world known as Matter.
this notion of privation found in Plotinus, but Augustine does not simply dress up Neoplatonism in
Christian language. Rather, Augustine takes certain concepts found in Neoplatonism and develops
them within his own prior Christian framework in order to present an argument against what he
Augustine has taken from the Neoplatonists a certain conception of evil which he has
effective weapon for demolishing the arguments of the Manichees. Created things
are good; there can be a hierarchy of created things, some more and some less good,
without necessarily involving any existence of Evil. Evil arises from the corruption
good; but even when it is corrupted, it is good in so far as it remains a natural thing,
Augustine's own conception of the problem of evil is thus influenced by Neoplatonists such as
Plotinus, but in no way does Augustine simply transfer Neoplatonic concepts into Christianity. The
accounts that both Augustine and Plotinus provide are both more nuanced than the basic notion of
evil as the privation of good that they share in common. Augustine rejects the ideas clearly held in
10 Plotinus 2.4.8
11 Rist, John. “Plotinus on Matter and Evil.” Phronesis 6, 1961 pp 160
12 Bonner, Gerald. St. Augustine of Hippo: Life and Controversies Norwich, 1986 pp 204
3
Plotinus that evil is a necessary part of the hierarchical, causal structure of the world, and that evil
in part by another aspect of Plotinus' thought. Augustine did accept that at the top of the created
order, there is the Good that emanates totally onto that which is below it. Although Bonner is
correct to note that there is a significant chasm between the Christian doctrine of creation out of
nothing and the inherent dualism in Neoplatonism,13 Plotinus' emanationism actually helped
Augustine to conceive of his doctrine of creation out of nothing. However, unlike Plotinus,
Augustine did not grant evil a substantive and necessary ontological status; since for Augustine
nothing.15 For Augustine, emanationism “explains the emergence of reality by means of an infusion
of being from an abstract transcendent and wholly infinite source of power and goodness.”16 This is
a critical distinction to make, not only because it is significant in Augustine's overall notion of the
problem of evil, but also because it demonstrates the method in which Augustine critically adopted
and reformulated Neoplatonic concepts that he judged to be compatible with his Christianity. His
nuanced reading of Plotinus enabled him to develop a notion of the problem of evil that is greatly
indebted to the concept of evil as the privation of the good, but also is an overall rejection of the
Augustine's doctrine of creation out of nothing is an important part of his notion of the
problem of evil. His synthesis of various Neoplatonic themes which ultimately rejects the
Neoplatonic conception of the problem of evil is perhaps the most original and provocative part of
The originality of Augustine appears just in his steady refusal to hypostatise evil. It is
13 Bonner pp 201
14 Torchia, N. Joseph. Creatio ex nihilo and the theology of St. Augustine: the anti-Manichaean Polemic and beyond.
New York: Peter Lang, 1999 pp 174
15 Williams, Rowan. “Insubstantial Evil.” in Augustine and his Critics: Essays in Honour of Gerald Bonner. Dodaro,
Robert and George Lawless, eds. London: Routledge, 2000 pp 114
16 Torchia pp 36
17 Evans pp 39
4
Plotinus who identifies evil with 'Matter'–not indeed with material existence, but with
nihilo is simply creation, and creatureliness means a being which is not God's and
therefore not unchangeable. His whole conception of moral good and evil is
dynamic: man's soul is in the making and cannot stand still. Righteousness is its
the quality of the eternal, the limit towards which the creature may approximate.18
Augustine essentially adopts Neoplatonic metaphysics as the basis for his doctrine of creation out
of nothing. However, he critically rejects Plotinus' argument that emanation is involuntary and thus
that creation is a causal necessity. Rather than causal necessity, Augustine argues that the
emanation of creation is a free act done out of the loving will of God; instead of Plotinus' abstract
Good, the Good from which the emanation flows that Augustine refers to is a personal God that
argument about how evil entered into the world. “Augustine claims that on the basis of his newly
acquired [Platonic] metaphysics God can be claimed to be the creator of all things without blaming
him for the evils in creation.”20 Augustine's doctrine of creation out of nothing is the key for
understanding this seemingly counterintuitive claim. The free act of God's will in lovingly creating
the world rather than simply the causal necessity of God's nature implies that God created the world
because he wanted to.21 This establishes a relationship with creatures who can freely choose to love
back and participate in creation.22 As Plantinga points out, Augustine's argument here is that “God
could create a better, more perfect universe by permitting evil than he could by refusing to do so.”23
18 Burnaby, John. Amor Dei: A Study of the Religion of St. Augustine. London: Hodder & Stoughton, 1938 pp 37
19 Cousineau, R.H. “Creation and Freedom. An Augustinian Problem: 'Quia Voluit?' and/or 'Quia bonus?'” Recherches
Augustiniennes 2. Paris, 1962 pp 262-69
20 Brachtendorf, Johannes. “The Goodness of Creation and the Reality of Evil” Suffering as a Problem in Augustine's
Theodicy.” Augustinian Studies 31, 2000. pp82
21 Rist, John. Ancient Thought Baptized. Cambridge: CUP, 1994 pp 265
22 Cousineau pp 269
23 Plantinga, Alvin. God, Freedom, and Evil. Eerdmans, 1974 pp 27
5
The act of creation out of nothing establishes a universe in which there are free, rational and moral
agents; the voluntary evil of those creatures, called sin, introduces evil into the world.24
This concept of creation out of nothing is tied up with Augustine's most well-known
privation account of evil, and together they provide a thorough description of Augustine's notion of
The concept of nothingness is present in Augustine's notion of sin in these two ways:
first, nothingness is the source of the defective movement of the human will (aversio)
and second, this movement reaches out to grasp transient, natural things which,
problem of evil is a subtle and sophisticated one, which relies heavily on the highly
developed concepts of both being and nothingness. For this ontology, Augustine was
In ontologically ordering creation to be from God out of nothing rather than of God out of nothing,
Augustine establishes a dynamic doctrine of creation that accounts for the origin of evil in the free
will of humans. This is not simply some kind of attempt to “let God off the hook” for evil, but
rather a nuanced account of the origin of evil that is, as Stark rightly points out, tied up with rather
sophisticated concepts of being and nothingness. Augustine's privation account of evil does not
seek to downplay the vivid reality of evil in the created world; he is not saying that evil is an
illusory phenomenon, but rather, in a detailed argument against Manichean dualism, that evil is
parasitic on the original goodness in nature established by God. “Evil is a good thing run amok.”26
Neoplatonic notions of the problem of evil. The very cornerstone of Augustine's theory is directly
taken from Plotinus' writings. However, it is important not to overly credit Neoplatonic writers for
Augustine's privation account of evil. While Augustine was influenced greatly by some key
Neoplatonic themes such as privation and emanationism, Augustine critically recapitulates these
24 ibid
25 Stark, Judith. “The Problem of Evil: Augustine and Ricoeur.” Augustinian Studies 13, 1982 pp 118
26 Cress, Donald. “Augustine's Privation Account of Evil: A Defense.” Augustinian Studies 20, 1989 pp 113
6
themes into his own prior framework of Christianity. Augustine's use of Neoplatonic notions of the
problem of evil is much like Stark's analogy of a toolkit.27 Augustine made use of the metaphysical
concepts in the philosophy of his day in order to forge his own unique response to the problem of
evil.
27 Stark pp 118
7
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