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.