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The problem of evil and the order of creation from San Agustín
The existence of evil has always been one of the causes of crisis in our natural environment, this has wanted to answer questions such as: what behavior should we have before evil? What causes evil? Is it that God allows it?, Given this we have responsibility? Addressing this issue is complex and sometimes its provisional responses are the result of this. on several occasions.
Evil as a problem
From very ancient times or asked questions about whether God wants evil or if he does not want it, whether or not he can take it away, whether he wants to remove it or he does not want to take it out;But if God wanted to eliminate evil, why does he not?
With greater understanding due to the rationality of the secularization process, natural fatality is not directly redirected to the Creator, but that there is a basis in human freedom, so that man is responsible for moral evil, that is, thesin, as long as it deliberately decides to act against the order that God has established. Comment by User: The appointments are made with the last name, the year of publication of the article, book, etc and the page.
The aporia of evil
The same concept of evil presents difficulties;Due to its unbeatable dimension, it is indefinable, it has generally been defined as a moral, physical and social evil, but in essence it shows the cruelty of the evil (cf. Gómez Santibáñez, G. The problem of evil, 3). Evil is a mystery and it is something that affects us and hurts. Saint Augustine addressed the issue as a reaction to dualistic Manichaeism that put the theme of God between the sword as the great and dispenser of grace., and Saint Augustine wants to explain how this problem of evil affects the order created by God.
Moral evil and the order of God
This problem of evil contained much in the thought of St. Augustine to the point of considering that it constituted an obstacle to the rational understanding of the world and the human being. For St. Augustine, the human being has no other destiny as God since it is the same essence. Without depriving themselves of liberty, the human being is born within a divine order and the human being has the alternative of submitting or rebeling against divine power. If this chooses the divine order, it is saved, transcending the truth and opening to the redeeming love of God. The human being only finds his freedom if he submits to the order of God. In San Agustín the will plays a very significant role and this is imposed on philosophical reflection. Freedom is something of the will and not of reason, reason can know the good, but the will can reject it., Reason knows and will choose what is shown according to the right reason. Living contains a value greater than simple existence as the rational life superior to sensitive, and above reason is a higher power that is God.
The order of being, that of truth and order of good are perfectly correlative. From here the focal principle of Augustinian ethics springs: the order of value demands the order of love. Only by keeping this the human being is virtuous. This order of love requires that your fundamental choice prefers absolute being, for being the best, source of all existence, goodness and truth participated. This is the order of God, the creation at the service of the human being for his salvation and this human being at the service of God. This is why creation becomes the most accessible environment to get to know and love him.
The truth that we capture intellectively, is constituted by ideas. Ideas are fundamental, stable and immutable forms of things. In the thought of St. Augustine there are two concerns that are God and the soul. In it, Agustín can notice that ontology and morals go hand in hand. The created goods are the object of our love to the extent that they lead us to God and as a conclusion, God is the being and is subject to absolute love. To this we can ask: what eagerness does man have for breaking the perfect gear of God’s plan established for his happiness? What can lead to break your own destiny that is ordered according to God’s plan?
Is all this refer us to original sin and to this there are questions of why Adam that could appreciate the clear vision of God’s order rebelled with pride before God.? For his arrogance he was expelled from the true being, and leaving his own center, when leaving the divine order he leaves God immediately, losing his conscience. Ignorance and concupiscence break a balance and man begins to be submerged in disorder. To be able to return to that divine grace, man must begin his conversion and give acts that please him, and becoming aware of our divine image.
The ethical order
This focuses on the order of God, this order is a law printed by God in the soul that acts in the depth of the soul as an impression that is the eternal law. Saint Augustine calls any first expression of a reality that beats in the soul a notion, these are not knowledge, concepts or ideas but ontologies. Just as animals have instincts, rational beings have notions.
The moral imperative
For San Agustín Morality rests on internal experience as a result of the impression of eternal law in man. Consciousness covers a lot on this issue and is an inner echo and an organ of that order of God. Thus man when he sins attacks the order against the dictation of his conscience.
Christus Totus of San Agustín
Saint Augustine tells God in everything without losing the meaning of the doctrine of the embodiment of the verb as the possibility of recreation of God’s plan and in response to human pride. For the saint, medicine to the disease of evil is the grace of God who saves us in Christ. Saint Paul says that evil entered the world thanks to sin, for St. Augustine, evil has its origin in human will. Physical evil is the punishment of moral evil indirectly, barely sin disorder nature.
Jesus died to save us, all salvation is in the faith of Christ and in conversion. Christ is the cure of evil and the only path of salvation.