This presentation refers to the works of Augustine's Confessions book about the ontological status of evil. (Con. VII page 179 – 209.

1. Seminar AgustinusSeminar Agustinus
(Confessiones book)(Confessiones book)
The OntologicalThe Ontological
Status of Evil:Status of Evil:
ManichaeismManichaeism
Metaphysics of EvilMetaphysics of Evil
ActAct
Con. VII (Hlm.179 –Con. VII (Hlm.179 –
209)209)
Oleh:Oleh:
David Jones SimanungkalitDavid Jones Simanungkalit

2. Sistematika PresentasiSistematika Presentasi
 Pergulatan batinPergulatan batin
Agustinus mencariAgustinus mencari
eksistensi kejahatan.eksistensi kejahatan.
 The OntologicalThe Ontological
Status of Evil:Status of Evil:
Manichaeism.Manichaeism.
Metaphysics of EvilMetaphysics of Evil
Act.Act.
 Pandangan AgustinusPandangan Agustinus
tentang Kejahatan.tentang Kejahatan.

3. Pergulatan Batin AgustinusPergulatan Batin Agustinus
Mencari Eksistensi Kejahatan.Mencari Eksistensi Kejahatan.
 AgustinusAgustinus  bergulat denganbergulat dengan
pertanyaan tentang hakekatpertanyaan tentang hakekat
ontologis kejahatan. (Hlm.ontologis kejahatan. (Hlm.
183, 186).183, 186).
 Sampai pada titik kecemasan.Sampai pada titik kecemasan.
(Hlm. 191).(Hlm. 191).
 KecemasanKecemasan  membawamembawa
pada pengaruh yangpada pengaruh yang
menyelamatkan. (Hlm. 192).menyelamatkan. (Hlm. 192).
 Membaca tulisan-tulisan Neo-Membaca tulisan-tulisan Neo-
Platonis. (Hlm. 193).Platonis. (Hlm. 193). 
Inspirasi untuk menemukanInspirasi untuk menemukan
titik terang pada masalahnya.titik terang pada masalahnya.
 Kembali pada diri sendiri.Kembali pada diri sendiri.
(Hlm. 196).(Hlm. 196).

4. The Ontological Status of Evil: Manichaeism.The Ontological Status of Evil: Manichaeism.
Metaphysics of Evil Act.Metaphysics of Evil Act.
 ManicheismManicheism (Mani of Persia;(Mani of Persia;
c.215-276). “Moral Dualism”:c.215-276). “Moral Dualism”:
there are two principles atthere are two principles at
work; Good and Evil.work; Good and Evil.
 Confessiones Buku III, hlm. 80.Confessiones Buku III, hlm. 80.
(catatan kaki).(catatan kaki).
 BaikBaik  zat atau kerajaanzat atau kerajaan
terang. (Allah Baik)terang. (Allah Baik)
 Buruk (jahat)Buruk (jahat)  zat atauzat atau
kerajaan kegelapan. (Allahkerajaan kegelapan. (Allah
jahat).jahat).

5. Keberatan Agustinus terhadap AjaranKeberatan Agustinus terhadap Ajaran
Manikeisme (hakekat ontologis kejahatan)Manikeisme (hakekat ontologis kejahatan)
 AgustinusAgustinus ><>< ontologiontologi
kejahatan Manikeisme.kejahatan Manikeisme.
 Argumen 1: KeberatanArgumen 1: Keberatan
Nebridius yg disetujuiNebridius yg disetujui
Agustinus. (Allah tdkAgustinus. (Allah tdk
dapat diganggu gugat,dapat diganggu gugat,
tdk dapat rusak).tdk dapat rusak).
 Argumen 2: jika yangArgumen 2: jika yang
jahat adl zat maka padajahat adl zat maka pada
hakikatnya yang jahat ituhakikatnya yang jahat itu
adl kebaikan. (dari prinsipadl kebaikan. (dari prinsip
Kitab Suci).Kitab Suci).

6. Pandangan Agustinus tentangPandangan Agustinus tentang
Eksistensi KejahatanEksistensi Kejahatan
 Diwarnai oleh duaDiwarnai oleh dua
pandangan dasar;pandangan dasar;
1. Kitab Suci1. Kitab Suci 
Segala yang adaSegala yang ada
baik adanya (Kejbaik adanya (Kej
1: 31).1: 31).
2. Pandangan Plato.2. Pandangan Plato.
 Matter-formMatter-form
(body-mind)(body-mind)
dualism in Plato.dualism in Plato.
((PhaedoPhaedo).).

7. Pandangan Agustinus tentangPandangan Agustinus tentang
Eksistensi KejahatanEksistensi Kejahatan
 ““If God is good, and GodIf God is good, and God
created the world, how cancreated the world, how can
there be Evil in the world?”there be Evil in the world?”
 Moral categories of goodMoral categories of good
and bad mix with theologicaland bad mix with theological
questions.questions.
 Akasioma Dasar: Segala yangAkasioma Dasar: Segala yang
ada baik adanya (Kej 1: 31).ada baik adanya (Kej 1: 31).
 AgustinusAgustinus  Evil doesn’t exist.Evil doesn’t exist.
 AgustinusAgustinus  Evil is theEvil is the
absence of Good. Evil has noabsence of Good. Evil has no
ontological status. (privatio).ontological status. (privatio).

8. Pandangan Agustinus tentangPandangan Agustinus tentang
Eksistensi KejahatanEksistensi Kejahatan
 Asal muasal kejahatanAsal muasal kejahatan 
Kehendak bebas manusia.Kehendak bebas manusia.
 KejahatanKejahatan  kerusakankerusakan
kemauan (kemauan (free willfree will), yang), yang
menyimpang dari zat yangmenyimpang dari zat yang
tertinggitertinggi, yaitu, yaitu AllahAllah,,
berpaling ke hal-hal yangberpaling ke hal-hal yang
paling rendahpaling rendah, membuang, membuang
intinya di dalam.intinya di dalam.
 Membuang berarti pergiMembuang berarti pergi
keluar, ke hal-hal lahiriah.keluar, ke hal-hal lahiriah.
(Bdk. Sir 10: 10).(Bdk. Sir 10: 10).
 PlatoPlato  dunia materi adldunia materi adl
buruk.buruk.

9. Pandangan Agustinus tentangPandangan Agustinus tentang
Eksistensi KejahatanEksistensi Kejahatan
 Metaphysical evilMetaphysical evil is the lacking of a perfectionis the lacking of a perfection
not due to a given nature and hence is notnot due to a given nature and hence is not
actually an evil. Under this aspect, all creaturesactually an evil. Under this aspect, all creatures
are evil because they fall short of full perfection,are evil because they fall short of full perfection,
which is God alone.which is God alone.
 Physical evilPhysical evil consists in the privation of aconsists in the privation of a
perfection due to nature; e.g., blindness is theperfection due to nature; e.g., blindness is the
privation of sight in a being which ought to haveprivation of sight in a being which ought to have
sight according to the exigencies of its nature.sight according to the exigencies of its nature.
AugustineAugustine, under Platonic and Stoic influence,, under Platonic and Stoic influence,
justifies the presence of physical evil in thejustifies the presence of physical evil in the
general order of nature, in which dissonancegeneral order of nature, in which dissonance
serves to greater accentuate the generalserves to greater accentuate the general
harmony. The solution, certainly, is not veryharmony. The solution, certainly, is not very
pleasant.pleasant.
 The only true evil isThe only true evil is moral evilmoral evil; sin, an action; sin, an action
contrary to the will of God. The cause of moralcontrary to the will of God. The cause of moral
evil is not God, who is infinite holiness, nor is itevil is not God, who is infinite holiness, nor is it
matter, as the Platonists would have it, formatter, as the Platonists would have it, for
matter is a creature of God and hence good.matter is a creature of God and hence good.
Neither is the will as a faculty of the soul evil, forNeither is the will as a faculty of the soul evil, for
it too has been created by God. The cause ofit too has been created by God. The cause of
moral evil is the faculty of free will, by whichmoral evil is the faculty of free will, by which
man is able to deviate from the right order, toman is able to deviate from the right order, to
oppose himself to the will of God.oppose himself to the will of God.

10. KesimpulanKesimpulan
 ManikeismeManikeisme  Evil is exist.Evil is exist.
 AgustinusAgustinus  Evil doesn’t exist,Evil doesn’t exist,
evil is the absence of Good.evil is the absence of Good.
Evil has no ontological status.Evil has no ontological status.
(privatio).(privatio).
 EvilEvil  the souce of evil is Freethe souce of evil is Free
WillWill
 EvilEvil  the lacking of athe lacking of a
perfection. The source ofperfection. The source of
perfection is God.perfection is God.
 EvilEvil  kerusakan kehendakkerusakan kehendak
bebas (bebas (free willfree will), yang), yang
menyimpang dari zat yangmenyimpang dari zat yang
tertinggitertinggi, yaitu, yaitu AllahAllah,,
berpaling ke hal-hal yangberpaling ke hal-hal yang
paling rendahpaling rendah, membuang, membuang
intinya di dalam.intinya di dalam.

11. End….End….