Israel Centeno.

The question of evil is one of the most profound and complex topics humanity has grappled with throughout the centuries. From a Catholic perspective, evil does not have substantive existence on its own; that is, it is not a reality in the same way that good is, but is understood as the privation of good. This concept finds its foundation in the work of St. Thomas Aquinas, who in turn drew from the teachings of St. Augustine.

1. Defining Evil: Privation of Good

First, it is crucial to understand what Catholic tradition means by “evil.” According to St. Thomas Aquinas, evil is not a substance or entity in itself but rather a privation, the absence of a good that ought to be present in a creature. In the Summa Theologiae (I, q. 48, a. 1), St. Thomas explains that evil cannot exist without good, as it is precisely defined by the lack of a good that should be there.

This privation can be observed at different levels. For instance, blindness is an evil because it is the lack of the ability to see, which is considered a natural good for beings endowed with sight. In this way, evil is always parasitic upon good and cannot exist without it. It is an absence, not a positive presence.

2. First Cause and Second Cause

In Catholic doctrine, a distinction is made between the first cause and second causes, fundamental concepts for understanding how God relates to creation.

• The first cause: God is the only first cause in the absolute sense. He is the Subsistent Being itself, the foundation of all reality and all goodness. As the Summa Theologiae (I, q. 44, a. 1) teaches, “everything that in any way is, must be caused by God,” since any participation in existence comes from Him.
• Secondary causes: Within creation, God allows for the existence of secondary causes. Creatures act as instruments of God, but they have a certain degree of autonomy in their own operations. This is understood as the cooperation of creatures with divine providence, although always within the scope of what is permitted by God.

3. Evil and the Permissive Will of God

Since God is the first cause of everything that exists, the question arises as to how He relates to the existence of evil in the world. If God is omnipotent and supremely good, why does He allow the existence of evil? This is where the notions of God’s permissive will and His positive will come into play.

God is never the direct cause of evil, as He cannot directly cause a deprivation of good without contradicting His own good nature. However, God permits evil, in His permissive will, so that a greater good may arise from it. St. Augustine teaches in his work Enchiridion (Chapter 11) that God allows evil in order to “bring good from evil,” carrying out His providential designs even through the existence of evil. For example, the greatest evil ever committed, the crucifixion of Christ, resulted in the greatest of all good works: the redemption of humanity.

4. Moral and Natural Evil

It is important to distinguish between moral evil and natural evil. Moral evil is that which results from the misuse of the freedom granted by God to rational creatures, specifically human beings. This occurs when man chooses a lesser good over a greater good, rejecting the moral order established by God.

Natural evil, on the other hand, includes the sufferings and disasters that occur as part of the natural condition of the world, such as diseases or catastrophes. Even these evils are permitted by God for purposes that ultimately lead to a higher good, though these purposes are often beyond our limited understanding.

Conclusion

In summary, evil is not a reality in itself but rather a privation of a natural good that ought to be present in a creature. Through the distinction between the first cause of God and the second causes of creatures, we understand that God is the first cause of all that is good, while evil, though permitted by God, results from the limitations of creatures or their misuse of freedom. God permits evil so that a greater good may emerge, in line with His divine providence.

This understanding of evil as the privation of good, combined with the concept of God as the first cause and creatures as second causes, offers a solid theological framework for addressing one of the most difficult issues in human life: the existence of evil in a world created and governed by an infinitely good God.

Sources:

• St. Thomas Aquinas, Summa Theologiae, Part I, Questions 44 and 48.
• St. Augustine, Enchiridion, Chapter 11.

This framework not only provides a philosophical and theological understanding of evil but also offers a path of hope in the midst of suffering, trusting that God, in His infinite wisdom and goodness, directs all things toward the good of those who love Him (cf. Romans 8:28).