note -- My senior year of college I had the opportunity to study the rudiments of Chaos Theory.  I, of course, immediately applied it to theology.  Here is a continuation of that tendency.  I still think it works well.  

The Problem of Evil

            One of the great questions of the history of the world, asked by virtually every person at one point or another seeks to answer why bad things inexplicably happen in this world.  Certainly one can explain much more easily why bad events happen to those who flirt with danger or participate in degrading activities, but it is much harder to answer, for example, why a lovely, sweet, eight year old is diagnosed with a painful life-destroying cancer.  Or  why a tornado strikes a town, leaving seeming wrath in its wake, yet miraculously not even touches some houses.  Or again, how does one explain the horrors of war not just on the combatants, but on seemingly innocent civilians?  How do we explain a Hitler, or a Stalin, or leukemia, or cerebral palsy?  How do we explain bad things happening to good people?  Even more difficult is to have these in mind and also worship a God who we claim is all loving and all powerful.  This is the problem of evil. As John Hick states, “If God is perfectly good, He must want to abolish all evil; if He is unlimitedly powerful, He must be able to abolish all evil:  but evil exists; therefore either God is not perfectly good or He is not unlimitedly powerful.” [1]   For Christians or any other type of theist this is a problem indeed.  Or is it? 

The goal of this brief paper is to examine why the problem of evil may not be a problem for Christian beliefs at all.  In seeking to do this I will not be examining simply the philosophical issues, but rather will seek to answer the question of evil in a way which deals with our present evils, hoping to address this paper in a way which is truly apologetic.  The problem of evil is not necessarily a problem which Christianity cannot address, indeed one can argue that Christianity only exists because of the problem of evil.  It is the one question which the specific Christian beliefs are seeking to address.  If not for the existence and problem of evil, one might say there would be no Christianity.  I will begin by discussing briefly the nature of evil, and how Christians understand its pervasiveness.  I will then seek to explain how Christianity has been able to survive and thrive in a world where evil cannot be escaped, not by dismissing the existence of evil as some religions do, but by even embracing the existence of evil as a core doctrine.  Hopefully, by doing this I can craft a response to the specific here and now, so that we can find a practical answer to the question that evil poses. One can say that this issue is one of those crisis moments that all modes of thought and belief must overcome in order to progress.  Rather than this question being an impediment to Christian beliefs, however, this is indeed a question which can certainly be turned to support Christian beliefs. In doing this we not only can defend Christianity against the problem of evil, but draw others to it in the face of evil.

In order to do this, the concept of evil must first itself be discussed.  As Christians we hold to the idea that the world was originally created good.  This is not a position which is argued, but is an essential presupposition we claim comes from revelation.  Genesis 1 tells the story of creation, and whether this is an historical account or not, we find that what has been created is considered good by the God who created ex nihilo.  From a good God came good things.  This good world could be considered perfect in all things.  There was not present anything which we could call evil.   However, as the story of creation progresses we find one of the creatures has been created in the image of God.  This creature is given free-will; that is the choice to live in step with what has been created, or to choose to go its own way, separating itself from the intended path, and choose that which is not-God.  The story tells us that these earliest of humans indeed chose that which is not-God, setting into motion turbulence in the system of creation.  This turbulence we call evil. 

If the nature of God is good and indeed defines what good is, and thus all that he creates is good, anything that is chosen which is not-God will likewise be anti-creation.  Evil is the tendency towards destruction, the presence of death and suffering, pain beyond its intended use, and tragedy where there should be triumph.  Augustine stated that evil is “nothing else than corruption, either of the measure, or the form, or the order, that belong to nature.  Nature therefore which has been corrupted, is called evil, for assuredly when incorrupt it is good; but even when corrupt, so far as it is nature it is good, so far as it is corrupted it is evil.” [2]   Evil is not what is supposed to be.  It is instead a perversion of intention and because it is anti-creation will, if allowed to continue on, eventually destroy the entire system.  If something is totally corrupted it will cease to exist.  “If corruption shall have absolutely consumed it, so that there is no good, no nature will remain, for there will be nothing that corruption may corrupt; and so there will not even be putrescence, for there will be nowhere at all for it to be.” [3]

This world was indeed created good.  By revelation Christians claim that this world was created good for God’s own pleasure.  However, we also claim that God is a relational God, and did not choose to create a universe which is simply mechanical, but indeed chose to create a community which could respond to him.  Built into this concept of creating that which could respond is the capability to reject.  Love which is sought cannot be forced.  Thus, we claim that evil entered into the world when humanity first chose not-God over God, choosing to find some kind of sustenance or knowledge which severed the perfect relationship.  By disobeying God, Adam and Eve chose that which is not-God, and thus chose that which is not-nature, and thus created turbulence in the system of the world.  Having erected this barrier, resistance forms to bring the system back into a state of order.  As the great Orthodox theologian Vladimir Lossky states, “evil is nothing other than an attraction of the will towards nothing, a negation of being, of creation, and above all of God, a furious hatred of grace against which the rebellious will puts up an implacable resistance. [4]   Evil not only corrupts, and seeks out more to corrupt, but indeed actively resists the attempt to restore the system to order.  This original evil [5] began a process of turbulence in the created system that eventually brought the whole structure into a level of profound disorder.  The point of course will be raised about how the decision of a couple of people could cause the extent of what we call evil today.  Or indeed, the question still remains to be answered concerning why evil still exists.  Granted there may have been some moments of indiscretion, but should not a truly all-good and all-powerful God be able to rectify the situation?

About forty years ago a meteorologist was working with a primitive computer on weather patterns. [6]   Seeking to simulate a weather system over a period of time Edward Lorenz formulated weather patterns into numerical data which the computer would develop into continuous weather systems that fairly accurately reflected actual conditions.  Seeking to examine a specific sequence one day, Lorenz began a simulation in the middle of a run of equations, using numbers from an earlier printout.  After letting this pattern run its course for a while, Lorenz returned to find that the new printout was vastly different from the earlier one.  Although the pattern began the same, it quickly began to diverge and then became something totally different.  He soon realized what had happened.  When he re-entered the numbers, he only entered three decimal places, while the original sequence used six decimal places. 

Lorenz was amazed at the fact that seemingly inconsequential numbers had such a influential impact on the system as a whole.  The complexity and sensitivity of the weather system was greater than anyone had ever imagined.  Using this newfound knowledge, scientists now realized that, theoretically, the flapping of a butterfly's wings in Peking could transform future storm systems in New York. [7]   As Lorenz, and others, began to examine nonlinear systems they discovered that seemingly random systems of all types, including trees and clouds, followed an intricate pattern which was not random, but beautifully full of order and pattern. Attempts to correct or adapt the system in broad ways would result in unexpected events and most probably could never recover the original sequence.  Sin and evil was an adjustment of the “numbers” of this world which led to consequences far beyond what could have been thought.  This universe had a sensitive dependence on initial conditions which has led to a widely pervasive evil corrupting the world as a whole.   Little things cause great evils, and continually little things build up to completely change all that was intended.

The whole system began a downward spiral into corruption and eventually non-existence.  Because of the pervasive influence of the original sin, there could no longer be the intended relationship between God and humanity.  God does not relate to that which is not-God.  The question then which is raised concerns what were God’s options at an early point.  He could have decided that the whole “experiment” was a mistake, erase the universe and start over, or leave it non-existent and find utter contentment in the community of the Trinity.  Or, more in his nature, he could adapt the system so that it would overcome the turbulence, being restored into a perfect flow, so that despite the presence of evil, the system would eventually fulfill the purpose for which it was created.  This restoration would require masterful points of correction.  For the system to avoid destruction and meet the purpose for which it was designed could not come about simply by stepping in and giving a “push” at some point, but would necessitate surgical influence in crucial ways that would result in the desired affects. [8]

At the moment of creation the universe was not finished.  Humanity while good, and created in the image of God, could not yet be considered perfect.  This is not a question of moral perfection but rather a perfection of being, a transformation from the image of God to the likeness of God.  The fullness of what it meant to be in relationship with the divine could not simply come about in a moment, but rather would take time, with communication being vital and growth, even in a evil-less state of being, necessitated.  Evil was not present, but the capacity to maturity was.  A child is not an evil adult, even though it is less than what it will eventually become.  As Vladimir Lossky states, “Man was created perfect.  That, however, does not mean that his first state is identical with his last, or that he was united with God from the moment of his creation.” [9]   Something which is uncreated will always define perfection in a way that the created will never quite reach, but may approach.  In his development of this theme, Irenaeus says:

If, however, any one say, “What then? Could not God have exhibited man as perfect from the beginning?” let him know that, inasmuch as God is indeed always the same and unbegotten as respects Himself, all things are possible to Him.  But created things must be inferior to Him who created them, for the very fact of their later origin; for it was not possible for things recently created to have been uncreated.  But inasmuch as they are not uncreated, for this very reason do they come short of the perfect.  Because, as these things are of later date, so are they infantile; so are they unaccustomed to, and unexercised, in, perfect discipline.  Far as it certainly is in the power of a mother to give strong food to her infant, but she does not do so, as the child is not yet able to receive more substantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this, being as yet an infant. [10]

            The end or telos of the universe is to be matured into the likeness of the creator, especially for humanity to reach a point of full relationship with the Divine, becoming as the Orthodox would say, deified themselves.  However, the introduction of evil and sin has created a block to this relationship, a halt on the progress of maturity, a corruption rather than maturation in the system.  “Sin has been introduced where grace should reign, and instead of the divine plenitude, a gaping abyss has opened in God’s creation, the gates of hell opened by the free will of man.” [11] God decided to keep the system running, however, which required his specific interaction in order for his creation to truly meet its proper telos.

Imprecise interaction in the system may adjust the turbulence which evil has created, but it will not necessarily point the system back to a place of growth and maturation, merely adjust how the corruption takes place.  Indeed, imprecise correction may so interfere in the system as to hasten the corruption. [12]   We have record of several distinct ways in which God attempted to step in and correct the degradation of the system. The first way was the erasure of humanity, creation at this point as a whole was not tainted, but the influence of evil in humanity had grown to a pervasive level.  Genesis 6-9 tells us the story of this destruction and the attempt to begin anew with a smaller system of humanity.  However, this did not fix the turbulence, although reduced for a time, the turbulence of the system grew again, eventually knocking the system out of alignment again. 

The second way was through the choosing of a specific people to be grown in relationship with God. Although humanity as a whole was not utterly rejected, God sought to focus his work of maturation on a specific nation.  Entering into covenant with Abraham, God worked through history, actively shaping and guiding, forming and guarding this people, so that at a certain time they were able to receive a clear set of guidelines which if followed would halt the corruption of the system and create measures which would adjust the turbulence back into a good flow.  This set of adjustments we call the Law.  In every area of life it ordained certain practices and guidelines which though seemingly random at times, would actually serve to fine tune the universe so that humanity could fight off the corrosive nature of evil, and begin to steer the world back to its proper end.  It can be said that this interaction by God was not sufficient, however, to completely remove the turbulence from the system, although it created a useful tool to make the proper adjustments when needed, and for this reason can be said to both be superceded and still in affect. [13]   This nature of things we can see as God’s third major interaction to overcome the problem of evil in this world while still guiding it towards its intended telos.

Although humanity was given the tools for correcting the system, major flaws still arose, and the corruption we call evil still pervaded the world.  The tools were there, but the will to use them was still being itself corrupted by evil, which not only corrupts but actively resists attempts for correction.  Evil we say exists because of the freedom which was built into the system that enables us to choose God or not-God.  This evil though started on a small scale became pervasive so that all of creation is affected. However, redemption of this system is not an easy process.  If the same end is to be achieved, adjustments need to be made which steer the system towards maturation, but do not in doing so completely destroy or subvert the system. [14]   If the system is destroyed the intended end will not be met, or if the system is over adjusted the end will not be met, with the end being defined as the maturation of humanity and all of creation into a perfect relationship with God.  Maturation does not occur by destruction, nor does this maturation occur by force, rather it must occur by actual growth within the system itself.  To do this, however, the basic barrier of resistance that evil itself raises must be first destroyed.  As Paul states:

“For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God.  We know that the whole creation has been groaning in labor pains until now;  and not only the creation, but we ourselves who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies.” [15]

The third major adjustment in the system was the coming of Christ, who did not come to abolish the Law (those constant needed adjustments of the system) but came to destroy the barrier that evil had erected in resistance to correction.  He came to bring wholeness and healing to the corrupt and the decayed.  Evil is corruptive, Jesus is restorative.  This is seen in his life and ministry.  In the face of the corrupting influence of leprosy, Jesus was not tainted himself by the corruption, but reversed the process, bringing wholeness to the decay.  At every point he brought restoration to the corrupt, rather than bringing corruption upon himself as all other interactions with evil prior had brought.  He was indeed the highest good, as Augustine states, “every nature which cannot be corrupted is the highest good, as is God.” [16]   He brought cleanness to the unclean, wholeness to the decayed, perfection to the corrupted at every step.  His ministry was the active restoration of humanity.  Jesus did not wipe away evil, but he restored to wholeness the corruption that evil brought.  He did not ignore evil, but faced it down.

This restoration of the corruption was exemplified by the overcoming of that ultimate act of corruption, death.  By facing death on the cross, and overcoming its all consuming influence, Jesus enacted a total restoration.  However, the physical effects of evil were the symptoms not the source of the disease.  So we see that his primary ministry was not to attack the outward corruption but the inward, freeing those who know him from the bonds that evil creates, and thus turning the system around from its source.  Just as evil was pervasive, Jesus was pervasive re-introducing the perfect nature and the ability for humanity to once again seek communion with God.  Rather than being a problem that Christianity must learn to address, evil is the problem that Christianity was formed to address.  It is the central question which it seeks to provide answers.   Christianity itself is the answer to the question of the problem of evil in this world. 

The delicacy of the system requires that the system not be over or under influenced in order for it to achieve its intended end.  This means that the existence of evil in this world though broken in part is not wiped away.  Evil is no longer forcing this world into total destruction, but the restoration of this world is a process of maturation not instant change.  Thus we encounter evil in its various forms, sometimes in small ways sometimes in overwhelming ways.   Our Scriptures do not ignore this fact but continually remind us over and over again that evil is in this world.  This is not a problem that is ignored or bypassed by any means.  Yet the central answer to this problem is difficult because of where we are currently at.  The central answer repeated constantly is this:  The Story is not yet over!  The system is being restored.  This restoration is not for one individual but for all of creation.  Evil is still present, still corrupting, still creating turbulence in the system in ways which defy explanation.  But there is now in place a way that this creation can overcome the turbulence, can be restored not only to a goodness, but can be restored to once again pursue its telos  of being in full communion with God.  We have been given grace so that we may live during these present evils by supporting each other in all ways, and by being able to grow even now into a relationship with God, tasting of that full perfection which we were intended.  But as the story continues, the system will find itself fully restored so that evil is no longer a corruptive influence on us, but rather we are a restorative influence on the corrupt.  That is the mission of Jesus, the mission of the church, and our momentary answer to the problem of evil in this world. 

---

[1] John Hick, Evil and the God of Love (San Francisco:  Harper & Row, 1978), 5.

[2] Augustine, Concerning the Nature of Good:  Against the Manichaeans, ch. 4.

[3] Augustine, ch. 20.

[4] Vladimir Lossky, The Mystical Theology of the Eastern Church (Crestwood, NY:  St Vladimir’s Seminary Press, 1998), 129.

[5] At least original for earth, the evil on earth we claim is a result of earlier turbulence brought on by the rejection of God by his earlier created beings, chiefly the one we refer to as Satan. 

[6] This story is adapted from James Gleick, Chaos (New York:  Viking, 1987), ch. 1.

[7] Or more relevantly, slight changes in the  temperature of the water off the coast of Argentina can drastically affect global produce prices, and cause bounty or starvation, flood or drought, across the world. 

[8] Recent studies in meteorology show that while we may be at a point of being able to adjust weather patterns such as hurricanes, to do so however may  cause more ill  than harm,  as hurricanes are an essential part of a weather system which gives us our very life.  By saving the East Coast, we may destroy Asia.  This concept is also understood in so-called “time travel” books or movies.  For example in Back to the Future Marty McFly accidentally goes back in time and first begins the process of his own destruction, then brings about his restoration, but with unexpected consequences.  Or likewise this is seen in Douglas Adams’ book Dirk Gently’s Holistic Detective Agency in which  a professor who has time traveling abilities used his skills to save the Coelacanth from extinction, but this resulted in the extinction of the Dodo, as he states “The complexities of cause and effect defy analysis.  Not only is the continuum like a human body, it is also very like a piece of badly put up wallpaper.  Push down a bubble somewhere, another pops up somewhere else.”  (New York: Wing Books, 1994), 210. 

[9] Lossky, 126.

[10] Irenaeus, Against Heresies, Book 4, xxxviii.1

[11] Lossky, 133.

[12] As bad discipline may worsen a child or bad counseling may further confuse a emotionally troubled person, or imprecise engineering may worsen airflow around a car or plane. 

[13] See John Cassian, The Conferences, Conference 1:  On the Goal and End of the Monk.

[14] Like using a lobotomy to offset an emotional problem.

[15] Romans 8:19ff.

[16] Augustine, ch. 6