Vol. XXXVIII / 1 - Studia Moralia

ST. AUGUSTINE’S CRITIQUE OF THE ADIAPHORA 181
We are beset by evils, and we have to endure them steadfastly
until we reach those goods where there will be everything
to supply us with a delight beyond the telling, and there will be
nothing any longer that we are bound to endure. Such is the salvation
which in the world to come will also be itself the ultimate
bliss. Yet these philosophers refuse to believe in this blessedness
because they do not see it; and so they attempt to fabricate for
themselves an utterly delusive happiness by means of a virtue
whose falsity is in proportion to its arrogance. 38
The very fact that Augustine does not place all of the “eggs”
of happiness in the “basket” of the present life, so to speak, enables
him to view even its setbacks in positive terms. From
Augustine’s Christian perspective, there is a definite continuity
between the present life and the life to come. Paradoxically, even
what is now perceived as evil might well be good in the long-run,
if it contributes to our moral growth and spiritual progress. In
this respect, it must be remembered that the “goodness of the
whole” theme provided one of the key components of
Augustine’s response to the problem of evil. Such a thesis (whereby
the parts are harmoniously ordered for the good of the
whole) lends itself to a recognition of the inherent value of all
things. This theme not only provides grounds for upholding the
universal value of things, but likewise, for coming to terms with
the presence of pain and suffering within human experience.
From this standpoint, even evil (whether it be viewed as real or
apparent) has a place in the grand scheme of things, and thereby,
assumes a moral relevance. 39
38
De Civitate Dei xix,4, 193-202: CC xlviii, 668-669.
39
In this connection, Augustine relies upon several analogues in his
attempt to resolve the unresolvable problem of evil. In one instance, he compares
the universe to a vast mosaic composed of many stones. If one or two
of the stones is lost, the beauty of the whole is still not diminished or
destroyed. Likewise, individual instances of imperfection and evil do not
mar the beauty and magnificence of the whole of creation. In practical
terms, imperfection provides the contrasting “tint” or “hue” which enables
us to appreciate the beauty of the totality.