The ‘Origin’ of Evil according to Anselm of Canterbury
Theological debate about the origin of evil derives from the quest after God’s goodness and justice. This problem can be constructively discussed only within the framework of a universe that has been created good, and within a corresponding anthropology. Anselm’s enquiry proceeds much along these tr...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Wiley-Blackwell
2002
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| In: |
Heythrop journal
Year: 2002, Volume: 43, Issue: 2, Pages: 170-184 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Theological debate about the origin of evil derives from the quest after God’s goodness and justice. This problem can be constructively discussed only within the framework of a universe that has been created good, and within a corresponding anthropology. Anselm’s enquiry proceeds much along these tracks, and is based on the premises of the Platonic-Augustinian view of evil as the privation of good, yet it concludes with a reference to the domain of the irrational and contradiction in which such a discussion must necessarily harbour. The strength and uniqueness of his approach lies in his well defined hermeneutical and epistemological framework: his definition of theology as fides quaerens intellectum on the one hand, and his concept of ordo et pulchritudo universitatis on the other. The aim of this article is to discuss Anselm’s answer to the origin of evil in a wider context of his definitions of freedom and theology, trying to consider the issue, as Anselm does, from the point of view of the doctrine of Creation by the Word. His argument will be considered from the standpoint of Systematic Theology, which will enable us to contrast it with the thought of modern thinkers. Therefore the goal of this writing is not primarily to show how unique Anselm’s solution is in the history of dogma, but rather to highlight the uniqueness of the manner of his elaboration of this problem within his own theological framework. | ||
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