Problem of evil: How can God allow so much pain and evil in the world?
Welcome back, my faithful Compadres!
I will never forget when my brother lost his first child in a very bizarre way. I also remember, like yesterday, when family friends of mine lost both their parents in the space of one year, leaving behind four children who face a future filled with fear and uncertainty. As I wrote this article, one of my cousins tragically lost her mother. Even more unsettling is the realisation that such events are neither rare nor isolated; many readers likely have similar stories of loss to share. How can one justify the actions of God in light of such experiences?
This leaves people with the vital question, “How can God allow so much pain and evil in the world?” Come with me on this adventure to explore this question.
The Problem of Evil
This critical question is termed “The problem of evil.” [1] It is a philosophical dilemma that questions how to reconcile the presence of evil and suffering in the world with the existence of an omnipotent, omnibenevolent, and omniscient God. That is a God who is all-powerful, all-good, and all-knowing. Any argument that attempts to resolve this tension is termed theodicy. Many theologians and philosophers alike have expressed their views on this subject. One of the often-quoted statements on the problem of evil is attributed to the renowned Greek philosopher Epicurus. He suggested that God
either wishes to take away evils, and is unable; or He is able, and is unwilling; or He is neither willing nor able, or He is both willing and able. If He is willing and is unable, He is feeble, which is not in accordance with the character of God; if He is able and unwilling, He is envious, which is equally at variance with God; if He is neither willing nor able, He is both envious and feeble, and therefore not God; if He is both willing and able, which alone is suitable to God, from what source then are evils? Or why does He not remove then? [2]
Essence of Finding Answers
What is Evil?
One point of agreement for scholars, irrespective of their position or belief, whether agnostic, atheist, naturist, pantheist, theist, etc., is that evil exists. Jesus Christ affirmed the existence of evil when he said, “Deliver us from evil.” [3] Many people have defined evil from varying perspectives. However, one of the most popular definitions of evil is “privatio boni“, a lack, limitation, or distortion of something in itself good. [4] Oxford Languages defines evil as “profound immorality, wickedness, and depravity, especially when regarded as a supernatural force.” [5]
Just as we cannot define darkness without light—since darkness is simply the absence of light—evil can be understood as the absence of good. It represents a departure from what is morally right or naturally good.
Types of Evil
In theological contexts, evil can be grouped into three categories: natural, moral and spiritual. [6] Moral evil refers to the harmful actions of free moral agents, such as deceit, cruelty, hatred, and similar wrongful behaviours. [4] The etymologies of moral and natural evils are discussed below.
Moral Evil
The term moral evil derives from the Latin word malus, meaning “bad” or “wicked. ” It has been used to describe actions or behaviours that are intentionally harmful or immoral.
Moral evil involves the wilful choice to act in ways that violate ethical principles or cause harm to others. [7],[8] Several Church Fathers have addressed The concept of moral evil and provided different perspectives on its nature and origins.
Augustine of Hippo & Irenaeus of Lyons
Augustine argued that moral evil results from the misuse of human free will. In his work Confessions and The City of God, he posits that God created everything good, and evil entered the world through the wilful disobedience of humans. According to Augustine, evil is not a substance but rather a corruption of the good, a perversion of will. He writes: “Evil has no positive nature, but the loss of good has received the name ‘evil’.” [9]
Irenaeus suggested that moral evil is a necessary component of human freedom and the development of moral character. In his work Against Heresies, he contends that the existence of evil is part of God’s divine plan to allow humans to choose good and grow in virtue freely. He argues that free will is essential for true love and righteousness, as genuine goodness must be chosen, not coerced. [10]
Natural Evil
Natural evil, as theologians understand it, refers to suffering and harm from natural processes and events, such as natural disasters, diseases, and other phenomena not caused by human actions.
Unlike moral evil, which is attributed to human free will and moral choices, natural evil arises from the inherent properties and laws of the natural world. This understanding reassures us that there is order and purpose even in the face of such suffering.
Augustine & Thomas Aquinas
Augustine viewed natural evil as part of the created order and necessary for the greater good of God’s plan. He argued that natural evils, like earthquakes or diseases, are consequences of the fall and the resulting disorder in the world. [9]
Thomas Aquinas addressed natural evil in his Summa Theologica. He argued that natural evil results from the imperfection inherent in the created world, which is necessary for the existence of more excellent goods and the realisation of God’s divine plan. [11]
Spiritual Evil
In Christian theology, spiritual evil refers to the presence of malevolent forces or beings, such as Satan and demons, that work against God’s will and the moral and spiritual well-being of humanity. Unlike moral evil (which results from human choices) and natural evil (which results from natural processes), spiritual evil is often seen as a distinct, supernatural force or influence that corrupts, tempts, and opposes goodness.
Biblical View on Spiritual Evil
The Bible addresses spiritual evil in passages such as Ephesians 6:12, which states, “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” This view underscores the Christian belief in a cosmic struggle between good and evil, where spiritual evil plays a key role in opposing God’s Kingdom and causing suffering in the world. Many passages in the Bible suggest the presence of spiritual evil in the world. A few of these are Genesis 3:1-5, 2 Corinthians 11:3, Mark 5:1-20, Matthew 12:43-45, Job 1:6-12, Revelation 12:10, Colossians 2:15,1 John 3:8, etc.
Several Church fathers also have aired their views on spiritual evil. A few are discussed below.
John Calvin
In his Institutes of the Christian Religion, John Calvin discussed the role of spiritual evil, particularly focusing on Satan’s attempts to undermine God’s will. Calvin argued that while Satan has real influence in the world, his power is ultimately subordinate to God’s sovereignty. Spiritual evil, in Calvin’s view, tests the faith of believers and serves as an opportunity for them to demonstrate their dependence on God’s strength. [12]
Augustine of Hippo
Augustine believed that spiritual evil is primarily manifested in the form of Satan and fallen angels. He viewed spiritual evil as the result of the free choice of angels who rebelled against God. In his City of God, Augustine argues that Satan and other evil spirits attempt to lead humans away from God and into sin. Spiritual evil, in this context, is the perversion of the good by beings who have willfully rejected God’s grace. [13]
Thomas Aquinas
Aquinas addressed spiritual evil in his Summa Theologica, explaining that evil spirits, such as demons, were originally created good by God but chose to rebel out of pride. According to Aquinas, these beings continue to exist as spiritual entities but are in a state of eternal separation from God. They exert influence by tempting and misleading humans, but their power is limited by divine providence. For Aquinas, spiritual evil serves to test human virtue and reliance on God’s grace. [14]
C.S. Lewis
In The Screwtape Letters, C.S. Lewis vividly depicts spiritual evil, personifying it through the character of Screwtape, a senior demon. Lewis describes spiritual evil as a corrupting force that works through temptation, manipulation, and deception. He emphasises that while spiritual evil can influence human thoughts and behaviours, it cannot fully control free will, and humans can resist with divine help. [15]
Watch out for Part II
This topic is so important that it deserves more than a single article. While I have laid the groundwork here, I will continue this exploration in my next post. Stay tuned for the next instalment in this series!
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References
[1] Wikipedia, “The problem of evil.” Accessed on September 18, 2024. https://en.wikipedia.org/wiki/Problem_of_evil.
[2] Alexander Roberts and James Donaldson, eds. 771e Ante-Nicene Fathers (hereafter ANF), Vol. III: Latin Christianity: Its Founder, Tertullian. The Five Books against Marciofl, by Tertullian (Grand Rapids, MI: Eerdmans Publishing Company, reprint ed, 1980), I, 2, p. 272.
[3] Matthew 6:13
[4] Daniel B. Clendenin, “God is Great, God is Good, Questions about Evil”. Accessed September 19, 2024. https://biblicalstudies.org.uk/pdf/ashland_theological_journal/24-1_035.pdf
[5] Oxford Languages, “Definition of Evil,” Oxford Languages, accessed September 18, 2024, https://languages.oup.com/.
[6] Stanford Encyclopedia of Philosophy, “The Concept of Evil,” Stanford Encyclopedia of Philosophy, accessed September 18, 2024, https://plato.sydney.edu.au/entries/concept-evil/.
[7] “Moral,” Oxford English Dictionary, 3rd ed. (Oxford: Oxford University Press, 2010). Accessed September 19, 2024, https://www.oed.com.
[8] “Evil,” Oxford English Dictionary, 3rd ed. (Oxford: Oxford University Press, 2010), accessed September 19, 2024, https://www.oed.com.
[9] Augustine, The City of God, Book 11, Chapter 9, trans. Marcus Dods (New York: Random House, 1950).
[10] Irenaeus, Against Heresies, Book 4, Chapter 39, trans. Alexander Roberts and William Rambaut (New York: Christian Literature Publishing Co., 1885).
[11] Aquinas, Summa Theologica, Part I, Question 48, Article 2, trans. Fathers of the English Dominican Province (New York: Benziger Bros., 1947).
[12] Calvin, Institutes of the Christian Religion, Book 1, Chapter 14, trans. Henry Beveridge (Grand Rapids: Eerdmans, 1997).
[13] Augustine, The City of God, Book 11, Chapter 33, trans. Marcus Dods (New York: Random House, 1950).
[14] Aquinas, Summa Theologica, Part I, Question 63, Article 1, trans. Fathers of the English Dominican Province (New York: Benziger Bros., 1947).
[15] Lewis, The Screwtape Letters (London: Geoffrey Bles, 1942).
AWURA
Interesting article ,cant wait for part 2