Problem Of Evil

Problem Of Evil Arguments
Some persons of discernment have wished me to make this addition. I have the more readily deferred to their opinion, because of the opportunity thereby gained for meeting certain difficulties, and for making observations on certain matters which were not treated in sufficient detail in the work itself. OBJECTION I Whoever does not choose the best course is lacking either in power, or knowledge, or goodness. God did not choose the best course in creating this world. Therefore God was lacking in power, or knowledge, or goodness. ANSWER I deny the minor, that is to say, the second premiss of this syllogism, and the opponent proves it by this PROSYLLOGISM Whoever makes things in which there is evil, and which could have been made without any evil, or need not have been made at all, does not choose the best course. God made a world wherein there is evil; a world, I say, which could have been made without any evil or which need not have been made at all. [378] Therefore God did not choose the best course. ANSWER I admit the minor of this prosyllogism: for one must confess that there is evil in this world which God has made, and that it would have been possible to make a world without evil or even not to create any world, since its creation depended upon the free will of God. But I deny the major, that is, the first of the two premisses of the prosyllogism, and I might content myself with asking for its proof. In order, however, to give a clearer exposition of the matter, I would justify this denial by pointing out that the best course is not always that one which tends towards avoiding evil, since it is possible that the evil may be accompanied by a greater good. For example, the general of an army will prefer a great victory with a slight wound to a state of affairs without wound and without victory. I have proved this in further detail in this work by pointing out, through instances taken from mathematics and elsewhere, that an imperfection in the part may be required for a greater perfection in the whole. I have followed therein the opinion of St. Augustine, who said a hundred times that God permitted evil in order to derive from it a good, that is to say, a greater good; and Thomas Aquinas says (in libr. 2, _Sent. Dist._ 32, qu. 1, art. 1) that the permission of evil tends towards the good of the universe. I have shown that among older writers the fall of Adam was termed _felix culpa_, a fortunate sin, because it had been expiated with immense benefit by the incarnation of the Son of God: for he gave to the universe something more noble than anything there would otherwise have been amongst created beings. For the better understanding of the matter I added, following the example of many good authors, that it was consistent with order and the general good for God to grant to certain of his creatures the opportunity to exercise their freedom, even when he foresaw that they would turn to evil: for God could easily correct the evil, and it was not fitting that in order to prevent sin he should always act in an extraordinary way. It will therefore sufficiently refute the objection to show that a world with evil may be better than a world without evil. But I have gone still further in the work, and have even shown that this universe must be indeed better than every other possible universe. [379] OBJECTION II If there is more evil than good in intelligent creatures, there is more evil than good in all God's work. Now there is more evil than good in intelligent creatures. Therefore there is more evil than good in all God's work. ANSWER I deny the major and the minor of this conditional syllogism. As for the major, I do not admit it because this supposed inference from the part to the whole, from intelligent creatures to all creatures, assumes tacitly and without proof that creatures devoid of reason cannot be compared or taken into account with those that have reason. But why might not the surplus of good in the non-intelligent creatures that fill the world compensate for and even exceed incomparably the surplus of evil in rational creatures? It is true that the value of the latter is greater; but by way of compensation the others are incomparably greater in number; and it may be that the proportion of number and quantity surpasses that of value and quality. The minor also I cannot admit, namely, that there is more evil than good in intelligent creatures. One need not even agree that there is more evil than good in the human kind. For it is possible, and even a very reasonable thing, that the glory and the perfection of the blessed may be incomparably greater than the misery and imperfection of the damned, and that here the excellence of the total good in the smaller number may exceed the total evil which is in the greater number. The blessed draw near to divinity through a divine Mediator, so far as can belong to these created beings, and make such progress in good as is impossible for the damned to make in evil, even though they should approach as nearly as may be the nature of demons. God is infinite, and the Devil is finite; good can and does go on _ad infinitum_, whereas evil has its bounds. It may be therefore, and it is probable, that there happens in the comparison between the blessed and the damned the opposite of what I said could happen in the comparison between the happy and the unhappy, namely that in the latter the proportion of degrees surpasses that of numbers, while in the comparison between intelligent and non-intelligent the proportion of numbers is greater than that of values. One is justified in assuming that a thing may be so as long as one does not prove that it is impossible, and indeed what is here [380] put forward goes beyond assumption. But secondly, even should one admit that there is more evil than good in the human kind, one still has every reason for not admitting that there is more evil than good in all intelligent creatures. For there is an inconceivable number of Spirits, and perhaps of other rational creatures besides: and an opponent cannot prove that in the whole City of God, composed as much of Spirits as of rational animals without number and of endless different kinds, the evil exceeds the good. Although one need not, in order to answer an objection, prove that a thing is, when its mere possibility suffices, I have nevertheless shown in this present work that it is a result of the supreme perfection of the Sovereign of the Universe that the kingdom of God should be the most perfect of all states or governments possible, and that in consequence what little evil there is should be required to provide the full measure of the vast good existing there. OBJECTION III If it is always impossible not to sin, it is always unjust to punish. Now it is always impossible not to sin, or rather all sin is necessary. Therefore it is always unjust to punish. The minor of this is proved as follows. FIRST PROSYLLOGISM Everything predetermined is necessary. Every event is predetermined. Therefore every event (and consequently sin also) is necessary. Again this second minor is proved thus. SECOND PROSYLLOGISM That which is future, that which is foreseen, that which is involved in causes is predetermined. Every event is of this kind. Therefore every event is predetermined. ANSWER I admit in a certain sense the conclusion of the second prosyllogism, which is the minor of the first; but I shall deny the major of the first [381] prosyllogism, namely that everything predetermined is necessary; taking 'necessity', say the necessity to sin, or the impossibility of not sinning, or of not doing some action, in the sense relevant to the argument, that is, as a necessity essential and absolute, which destroys the morality of action and the justice of punishment. If anyone meant a different necessity or impossibility (that is, a necessity only moral or hypothetical, which will be explained presently) it is plain that we would deny him the major stated in the objection. We might content ourselves with this answer, and demand the proof of the proposition denied: but I am well pleased to justify my manner of procedure in the present work, in order to make the matter clear and to throw more light on this whole subject, by explaining the necessity that must be rejected and the determination that must be allowed. The truth is that the necessity contrary to morality, which must be avoided and which would render punishment unjust, is an insuperable necessity, which would render all opposition unavailing, even though one should wish with all one's heart to avoid the necessary action, and though one should make all possible efforts to that end. Now it is plain that this is not applicable to voluntary actions, since one would not do them if one did not so desire. Thus their prevision and predetermination is not absolute, but it presupposes will: if it is certain that one will do them, it is no less certain that one will will to do them. These voluntary actions and their results will not happen whatever one may do and whether one will them or not; but they will happen because one will do, and because one will will to do, that which leads to them. That is involved in prevision and predetermination, and forms the reason thereof. The necessity of such events is called conditional or hypothetical, or again necessity of consequence, because it presupposes the will and the other requisites. But the necessity which destroys morality, and renders punishment unjust and reward unavailing, is found in the things that will be whatever one may do and whatever one may will to do: in a word, it exists in that which is essential. This it is which is called an absolute necessity. Thus it avails nothing with regard to what is necessary absolutely to ordain interdicts or commandments, to propose penalties or prizes, to blame or to praise; it will come to pass no more and no less. In voluntary actions, on the contrary, and in what depends upon them, precepts, armed with power to[382] punish and to reward, very often serve, and are included in the order of causes that make action exist. Thus it comes about that not only pains and effort but also prayers are effective, God having had even these prayers in mind before he ordered things, and having made due allowance for them. That is why the precept _Ora et labora_ (Pray and work) remains intact. Thus not only those who (under the empty pretext of the necessity of events) maintain that one can spare oneself the pains demanded by affairs, but also those who argue against prayers, fall into that which the ancients even in their time called 'the Lazy Sophism'. So the predetermination of events by their causes is precisely what contributes to morality instead of destroying it, and the causes incline the will without necessitating it. For this reason the determination we are concerned with is not a necessitation. It is certain (to him who knows all) that the effect will follow this inclination; but this effect does not follow thence by a consequence which is necessary, that is, whose contrary implies contradiction; and it is also by such an inward inclination that the will is determined, without the presence of necessity. Suppose that one has the greatest possible passion (for example, a great thirst), you will admit that the soul can find some reason for resisting it, even if it were only that of displaying its power. Thus though one may never have complete indifference of equipoise, and there is always a predominance of inclination for the course adopted, that predominance does not render absolutely necessary the resolution taken. OBJECTION IV Whoever can prevent the sin of others and does not so, but rather contributes to it, although he be fully apprised of it, is accessary thereto. God can prevent the sin of intelligent creatures; but he does not so, and he rather contributes to it by his co-operation and by the opportunities he causes, although he is fully cognizant of it. Therefore, etc. ANSWER I deny the major of this syllogism. It may be that one can prevent the sin, but that one ought not to do so, because one could not do so without committing a sin oneself, or (when God is concerned) without acting unreasonably. I have given instances of that, and have applied them to[383] God himself. It may be also that one contributes to the evil, and that one even opens the way to it sometimes, in doing things one is bound to do. And when one does one's duty, or (speaking of God) when, after full consideration, one does that which reason demands, one is not responsible for events, even when one foresees them. One does not will these evils; but one is willing to permit them for a greater good, which one cannot in reason help preferring to other considerations. This is a _consequent_ will, resulting from acts of _antecedent_ will, in which one wills the good. I know that some persons, in speaking of the antecedent and consequent will of God, have meant by the antecedent that which wills that all men be saved, and by the consequent that which wills, in consequence of persistent sin, that there be some damned, damnation being a result of sin. But these are only examples of a more general notion, and one may say with the same reason, that God wills by his antecedent will that men sin not, and that by his consequent or final and decretory will (which is always followed by its effect) he wills to permit that they sin, this permission being a result of superior reasons. One has indeed justification for saying, in general, that the antecedent will of God tends towards the production of good and the prevention of evil, each taken in itself, and as it were detached (_particulariter et secundum quid_: Thom., I, qu. 19, art. 6) according to the measure of the degree of each good or of each evil. Likewise one may say that the consequent, or final and total, divine will tends towards the production of as many goods as can be put together, whose combination thereby becomes determined, and involves also the permission of some evils and the exclusion of some goods, as the best possible plan of the universe demands. Arminius, in his _Antiperkinsus,_ explained very well that the will of God can be called consequent not only in relation to the action of the creature considered beforehand in the divine understanding, but also in relation to other anterior acts of divine will. But it is enough to consider the passage cited from Thomas Aquinas, and that from Scotus (I, dist. 46, qu. 11), to see that they make this distinction as I have made it here. Nevertheless if anyone will not suffer this use of the terms, let him put 'previous' in place of 'antecedent' will, and 'final' or 'decretory' in place of 'consequent' will. For I do not wish to wrangle about words. OBJECTION V Whoever produces all that is real in a thing is its cause. God produces all that is real in sin. Therefore God is the cause of sin. ANSWER I might content myself with denying the major or the minor, because the term 'real' admits of interpretations capable of rendering these propositions false. But in order to give a better explanation I will make a distinction. 'Real' either signifies that which is positive only, or else it includes also privative beings: in the first case, I deny the major and I admit the minor; in the second case, I do the opposite. I might have confined myself to that; but I was willing to go further, in order to account for this distinction. I have therefore been well pleased to point out that every purely positive or absolute reality is a perfection, and that every imperfection comes from limitation, that is, from the privative: for to limit is to withhold extension, or the more beyond. Now God is the cause of all perfections, and consequently of all realities, when they are regarded as purely positive. But limitations or privations result from the original imperfection of creatures which restricts their receptivity. It is as with a laden boat, which the river carries along more slowly or less slowly in proportion to the weight that it bears: thus the speed comes from the river, but the retardation which restricts this speed comes from the load. Also I have shown in the present work how the creature, in causing sin, is a deficient cause; how errors and evil inclinations spring from privation; and how privation is efficacious accidentally. And I have justified the opinion of St. Augustine (lib. I, _Ad. Simpl._, qu. 2) who explains (for example) how God hardens the soul, not in giving it something evil, but because the effect of the good he imprints is restricted by the resistance of the soul, and by the circumstances contributing to this resistance, so that he does not give it all the good that would overcome its evil. 'Nec _(inquit)_ ab illo erogatur aliquid quo homo fit deterior, sed tantum quo fit melior non erogatur.' But if God had willed to do more here he must needs have produced either fresh natures in his creatures or fresh miracles to change their natures, and this the best plan did not allow. It is just as if the current of the river must needs be more rapid than its slope permits or the boats themselves be less laden, if they [385] had to be impelled at a greater speed. So the limitation or original imperfection of creatures brings it about that even the best plan of the universe cannot admit more good, and cannot be exempted from certain evils, these, however, being only of such a kind as may tend towards a greater good. There are some disorders in the parts which wonderfully enhance the beauty of the whole, just as certain dissonances, appropriately used, render harmony more beautiful. But that depends upon the answer which I have already given to the first objection. OBJECTION VI Whoever punishes those who have done as well as it was in their power to do is unjust. God does so. Therefore, etc. ANSWER I deny the minor of this argument. And I believe that God always gives sufficient aid and grace to those who have good will, that is to say, who do not reject this grace by a fresh sin. Thus I do not admit the damnation of children dying unbaptized or outside the Church, or the damnation of adult persons who have acted according to the light that God has given them. And I believe that, _if anyone has followed the light he had_, he will undoubtedly receive thereof in greater measure as he has need, even as the late Herr Hulsemann, who was celebrated as a profound theologian at Leipzig, has somewhere observed; and if such a man had failed to receive light during his life, he would receive it at least in the hour of death. OBJECTION VII Whoever gives only to some, and not to all, the means of producing effectively in them good will and final saving faith has not enough goodness. God does so. Therefore, etc. ANSWER I deny the major. It is true that God could overcome the greatest resistance of the human heart, and indeed he sometimes does so, [386] whether by an inward grace or by the outward circumstances that can greatly influence souls; but he does not always do so. Whence comes this distinction, someone will say, and wherefore does his goodness appear to be restricted? The truth is that it would not have been in order always to act in an extraordinary way and to derange the connexion of things, as I have observed already in answering the first objection. The reasons for this connexion, whereby the one is placed in more favourable circumstances than the other, are hidden in the depths of God's wisdom: they depend upon the universal harmony. The best plan of the universe, which God could not fail to choose, required this. One concludes thus from the event itself; since God made the universe, it was not possible to do better. Such management, far from being contrary to goodness, has rather been prompted by supreme goodness itself. This objection with its solution might have been inferred from what was said with regard to the first objection; but it seemed advisable to touch upon it separately. OBJECTION VIII Whoever cannot fail to choose the best is not free. God cannot fail to choose the best. Therefore God is not free. ANSWER I deny the major of this argument. Rather is it true freedom, and the most perfect, to be able to make the best use of one's free will, and always to exercise this power, without being turned aside either by outward force or by inward passions, whereof the one enslaves our bodies and the other our souls. There is nothing less servile and more befitting the highest degree of freedom than to be always led towards the good, and always by one's own inclination, without any constraint and without any displeasure. And to object that God therefore had need of external things is only a sophism. He creates them freely: but when he had set before him an end, that of exercising his goodness, his wisdom determined him to choose the means most appropriate for obtaining this end. To call that a _need_ is to take the term in a sense not usual, which clears it of all imperfection, somewhat as one does when speaking of the wrath of God. Seneca says somewhere, that God commanded only once, but that he obeys[387] always, because he obeys the laws that he willed to ordain for himself: _semel jussit, semper paret_. But he had better have said, that God always commands and that he is always obeyed: for in willing he always follows the tendency of his own nature, and all other things always follow his will. And as this will is always the same one cannot say that he obeys that will only which he formerly had. Nevertheless, although his will is always indefectible and always tends towards the best, the evil or the lesser good which he rejects will still be possible in itself. Otherwise the necessity of good would be geometrical (so to speak) or metaphysical, and altogether absolute; the contingency of things would be destroyed, and there would be no choice. But necessity of this kind, which does not destroy the possibility of the contrary, has the name by analogy only: it becomes effective not through the mere essence of things, but through that which is outside them and above them, that is, through the will of God. This necessity is called moral, because for the wise what is necessary and what is owing are equivalent things; and when it is always followed by its effect, as it indeed is in the perfectly wise, that is, in God, one can say that it is a happy necessity. The more nearly creatures approach this, the closer do they come to perfect felicity. Moreover, necessity of this kind is not the necessity one endeavours to avoid, and which destroys morality, reward and commendation. For that which it brings to pass does not happen whatever one may do and whatever one may will, but because one desires it. A will to which it is natural to choose well deserves most to be commended; and it carries with it its own reward, which is supreme happiness. And as this constitution of the divine nature gives an entire satisfaction to him who possesses it, it is also the best and the most desirable from the point of view of the creatures who are all dependent upon God. If the will of God had not as its rule the principle of the best, it would tend towards evil, which would be worst of all; or else it would be indifferent somehow to good and to evil, and guided by chance. But a will that would always drift along at random would scarcely be any better for the government of the universe than the fortuitous concourse of corpuscles, without the existence of divinity. And even though God should abandon himself to chance only in some cases, and in a certain way (as he would if he did not always tend entirely towards the best, and if he were capable of preferring a lesser good to a greater good, that is, an evil to a good, since that which [388] prevents a greater good is an evil) he would be no less imperfect than the object of his choice. Then he would not deserve absolute trust; he would act without reason in such a case, and the government of the universe would be like certain games equally divided between reason and luck. This all proves that this objection which is made against the choice of the best perverts the notions of free and necessary, and represents the best to us actually as evil: but that is either malicious or absurd.