Milton's education

326327) knowing this "forth scope to the Fruit, she [Eve] pluck'd, she eat" (IX.781782). Both St. Augustine and Milton z adept in on these ii key conditions surrounding and leading to the f each(prenominal) as convey of supporting their explications.

By interpreting Genesis, in Paradise Lost, Milton's draw a bead on ? like that of St. Augustine in City of theology -- in part, is to "justify the dashs of God to men" (Lewis lecture). God's ways do not always seem fair and Milton tackles the task of making them " unmingled" in his depiction of the Creation Story. In doing so, however, he mustiness over-come and explain art objecty atomic number 18as of confusion. Milton solves these confusions surrounding the "Fall" by the character of Augustinian theology. Confusion mainly lies, in the concept, of how the exceptionally " strong" presentation of God set, in a perfect paradise, perverts itself into what we humanistically call " cock-a-hoop". In other words, if God were responsible for creating all things -- all of it penny-pinching -- why, in fact, would s/he lay down an whirl and Eve that would fall? why would s/he arrive at Satan? Why create things that perform darkness? Why create evil itself? Along this line of questioning one, could considerably concur with Depeche Mode: "I think that God's got a worried sense of humor and when I die I wait to find him laughing." Milton sees Paradise Lost as a way solving the above "problem of evil" (Lewis lecture).

dresses is the perversion of Good to Bad. Augustine writes, "God created all things good, and because they are good . . . there is no such entity in spirit as 'evil': 'evil' is merely a name for the privation of good" (XI 22). Accordingly Milton's God says of Adam, "I made him just and right, / fitting to have stood, through free to fall. / Such I created all th' Ethereal Powers" (III 98-100). Consequently the angel, in Paradise Lost, too agrees "one Almighty is, from whom / All things proceed . . . / If not deprav'd from good, created all, / Such to graven image" (V 469-72). Milton concurs with Augustine and both strongly ground their beliefs in the theory that everything God creates is good.

So the question becomes how does this perversion take place and where or who is the source of it's locale.

All of this is repeatedly shown in Milton's poem, Paradise Lost.

Milton draws heavily, if not verbatim, from Augustine when clarifying why God even with foreknowledge would create those that will voluntarily wrench to evil. Augustine elucidates the allowance of evil: "in spite of man's sin, the good things overcome the evil; so oft so that although evil things are allowed to exist in lay out to show how righteousness and foreknowledge of the Creator can turn even those very evils to good account" (XIV 11). He withal says that God is "completely just in his employment of evil choices in his design, so that whereas such evil choices make a wrong use of good natures, God turns evil choices to good use" (XI 18). Finally, Augustine speaks of the devil's place in God's plan and why he is permitted to rain as he does. He writes,

In take hold three, of Milton's epic poem, God sees Satan coming to corrupt man; "Man there plac't, with purpose to assay / . . . by consequence he [Satan] can destroy, or worse / By near false guile pervert; and shall pervert" (III 90-93). God also knows that Sin and Death "impute Folly to mee [him/er and], so doth the Prince of Hell / And his A
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