How Can a Loving God Allow Evil to Exist? A Look at Hamartiology

Hamartiology and theodicy are some of the most discussed theologies both by theists and atheists.  Theists discuss these as they derive and discuss understandings of God’s grace, mercy, justice, holiness, and other attributes and His creation; whereas, the atheists discuss these as a way of supporting their view that there cannot be a God because of the inconsistencies, which they argue, must exist because if there is an all-powerful God why is there also evil in the world.  It is important for these topics to be deliberated because the Word of God does provide answers to the study of sin as well as the doctrine of God’s justice, and as believers there is a need to “always be ready to give a defense”.[1] 

J.S. Feinberg says that “a successful theodicy resolves the problem of evil for a theological system and demonstrates that God is all-powerful, all-loving, and just despite evil’s existence.”[2]   The problem of evil is a great challenge believers face in defending their faith.  In his article on the problem of evil, Dr. Feinberg argues there are many problems with evil, there is “religious”, “philosophical/theological”, as well as the “intensity and gratuitousness of evil” just to mention a few.[3]  Evil does exist in the world, one simply turns on the news and sees the many atrocities that mankind commits, yet it is very mistaken to attribute this evil to God.  Evil exists as a result of man’s heart and mind being twisted away from the holiness of God towards his/her own thoughts and desires.

Evil is evident both in moral and natural aspects.  Dr. John Gerstner describes these two aspects of evil as “bad (moral evil) or the harmful (natural evil).”[4] An example of moral evil would be a person making the conscious choice to kill a fellow person.  Natural evil would be when there are unintended victims as a result of poor choices, for instance the person who drinks alcohol and then drives and as a result kills or injures another individual.

The philosophical problem of moral evil is a result of the choice of Adam to sin by partaking of the fruit of the tree of the knowledge of good and evil.[5]  Because of Adam’s choice to violate the only provision that God had given Adam missed the mark, and brought about sin upon all mankind.[6] The philosophical problem of natural evil is in part a result of Adam’s choice to sin, and so man’s free-will cannot be dismissed in conjunction with natural evil.  Because of Adam’s sin “The ground is cursed because of you.”[7]  This is also validated in the Flood in Genesis 6 because of the evil of man God extinguished all life on earth save Noah and his family. 

 Dr. Feinberg discusses three particular theodicies, the “extreme rationalistic theological system” best demonstrated by Gottfried Leibniz, the “modified rationalistic system” seen in the Augustinian tradition, and the “soul-building theodicy” in the Irenaean tradition best represented by John Hick.[8]   

Each of the theodicies provides a consistency in dealing with the problem of evil.  This is necessary in order to provide the answer that people desire when it comes to understanding the complex aspect of an all-powerful and all-loving God while also dealing with evil in the world.  In regards to the theodicy presented in this paper, a reasonable defense is also available, but a few other things need considered.  People are finite in their understanding and will always be perplexed by an infinite God.  A look at theodicy would be incomplete without considering Job.  Ultimately Job was never provided an answer regarding his suffering.  In the last three chapters God basically informs Job that as God, He does not have to provide rhyme or reason to the finite mind, however, when one considers the outcome in Job’s life his wealth and family were doubled.  Romans 8:28 is a verse that should be carefully considered when looking at the issue of God’s justice.  Thus evil exists as a result of man and man’s choices and desires, yet even man’s evil can be used for God’s good.  When one considers the Scriptures mentioned, evil is a result of the choice of Adam to sin, thus bringing evil into what was a perfect world.

It is imperative to realize that personal experiences of evil can affect the lives of an individual and their relationship with God.  When it comes to evil occurring in a person’s life they are responsible for how they handle the pain and grief caused by evil.  Many people will chose to look at God unjustly, they will argue that they are a good person evil should not happen to them.  There are two flaws with this supposition; first is the supposition that they are a good person, “all have sinned and fall short of God’s glory”.[9]  Secondly, even if a person is saved we still live in a fallen world, and God makes it clear that “rain on the righteous and the unrighteous”.[10]  The other opportunity is for people to look at the trials and tribulations through the lens of James 1:2-4.

In conclusion, as believers we need to understand both the doctrine of sin and God’s justice.  We live in a fallen world, as a result of Adam’s sin, yet there is hope through the death, burial, and resurrection of Jesus to overcome sin.  Someday all evil will be eradicated, and those who have Christ as their savior and LORD will again be restored to the perfection God has intended.

Bibliography

Feinberg, John. "Evil, Problem of." In Evangelical Dictionary of Theolgoy. 2nd ed, edited by Walter Elwell, 413-15. Grand Rapids: Baker Academics, 2001.

Feinberg, John. "Theodicy." In Evangelical Dictionary of Theology. 2nd ed, edited by Walter Elwell, 1184-87. Grand Rapids: Baker Academics, 2001.

Gerstner, John. "Evil." In Evangelical Dictionary of Theology. 2nd ed, edited by Walter Elwell, 412-13. Grand Rapids: Baker Academics, 2001.

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[1] 1 Peter 3:15 Holman Christian Standard Bible

[2] John Feinberg, “Theodicy,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter Elwell (Grand Rapids: Baker Academics, 2001), 1184-87.

[3] John Feinberg, “Evil, Problem of,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter Elwell (Grand Rapids: Baker Academics, 2001), 413-15.

[4] John Gerstner, “Evil,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter Elwell (Grand Rapids: Baker Academics, 2001), 412-13

[5] Genesis 3:6 Holman Christian Standard Bible

[6] Romans 5:12-21 HCSB

[7] Genesis 3:17

[8] John Feinberg, “Theodicy,” in Evangelical Dictionary of Theology, 2nd ed., ed. Walter Elwell (Grand Rapids: Baker Academics, 2001), 1184-87.

[9] Romans 3:23, HCSB

[10] Matthew 5:45, HCSB

A Biblical Look at Satanology and the Existence of Evil

            Every religion and philosophy has some belief on the issue of good and evil.  This is well seen, especially this time of year as Halloween approaches.  However, there is a difference in how most religions and philosophies view this concept of good and evil in contrast with Christian believers.  For many people there is this “yin and yang” view that both good and evil exist and that they are two equal forces since eternity at work.  Believers see this differently as they recognize the personification and existence of evil, but not as equal or as eternal.  Believers know that evil is not eternal because the personification of evil, Satan, is not eternal.  He is a created being created in eternity past through the creative work of God who is eternal. 

            Satan was a created being, and was one of the highest, if not the highest ranking angel that even when contending over Moses’ body, Michael could only rebuke Satan through the name of Christ[1].  Ezekiel describes Satan as the “guardian cherub[2] which places him before the very throne of God.  However, in his splendor Satan chose to become full of pride, and stated five “I will” statements[3] that lead to his being cast out of heaven[4].  Until Satan’s pride, sin did not exist, and therefore evil is not eternal.

            Of course there are some objections to these interpretations of Isaiah 14 and Ezekiel 28.  Many people argue that these refer to kings of Babylon and Tyre, yet no name is given for either of these kings.  In Isaiah some will attribute this pride to Nebuchadnezzar, Dr. Towns points out a major problem with this belief that Isaiah 14 is referring to a contemporary king when written by pointing out the time frame mentioned in Isaiah 14:1-3.  “Israel is described as returning to their land (emphasis added), as ruling over those who had ruled over them, and as resting from their sorrows and fear”[5].  The objection that Ezekiel is referencing an actual king of Tyre is also misguided just by a basic understanding of the text.  “You were in Eden, the Garden of God”[6].   No person contemporary to Ezekiel could have been in the Garden of Eden and as Scripture should be taken literally unless there is evidence of a figurative explanation this passage again must be referring to the fall of Satan.

            In Isaiah 14 and Ezekiel 28 one sees a picture of one who fell by their own choice.  Satan was puffed up with pride in Isaiah 14:13-14 and therefore evil began in his mind, not in the creative work of God.  God created the angels with free will and the ability to make conscious decisions and choices.  The granting of free will does not make God responsible, but the individual or being through their own conscious choices.  Dr. Towns points out the need for free will, “It was necessary that God crate the angels with free will in order that they might offer true praise and worship to God”[7] .

            Satan has many limitations in his ability as clearly demonstrated through Scripture.  In 1 Peter, the Apostle Peter describes Satan as “roaring lion, looking for anyone he can devour”[8].  This as well as Job demonstrate how Satan is not omnipresent.  When you look at Satan’s continuous attack against God, and understand that he does know Scripture you see that he is not omniscient or else he would have to realize he cannot win.  In Job we also see that Satan is limited in his power when God granted Satan power over all that Job owned, but restricted Satan’s access to Job’s body[9], and again when God granted Satan power over Job’s body, but would not let Satan kill him[10].

            “The Devil made me do it” became a nationally known catchphrase by Flip Wilson, a famous comedian during the 1970s.  This has permeated society as well as the Church, yet it is not a Biblical concept.  Even in the Garden of Eden Satan did not make Adam and Eve eat the fruit of the knowledge of good and evil, even though Eve attempted to blame Satan for her decision[11].  It is because Adam made the conscious choice to eat the fruit therefore violating God’s command which is why sin is in the lives of everyone today[12].  James gives us the clearest understanding of sin, “But each person is tempted when he is drawn away and enticed by his own evil desires (emphasis added)”[13].  The Apostle John also explains how sin is a result of what people chose to occupy their minds, “If we say we have fellowship with Him, yet we walk in darkness (emphasis added), we are lying and are not practicing the truth”[14].

Bibliography

Blum, Edwin, Jeremy Royal Howard, and Holman Bible Editorial Staff, eds. HCSB Study Bible, Black Genuine Leather. Nashville: Holman Bible Publishers, 2010.

Towns, Elmer L. Theology for Today. 2nd ed. Grand Rapids: Wadsworth Publishing Company, 2001.

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[1] Jude 9 (Holman Christian Standard Bible)

[2] Ezekiel 28:14 (Holman Christian Standard Bible)

[3] Isaiah 14:13-14 (HCSB)

[4] Isaiah 14:15 (HCSB)

[5] Elmer L. Towns, Theology for Today, 2nd ed. (Grand Rapids: Wadsworth Publishing Company, 2001), 364.

[6] Ezekiel 28:13 (HCSB)

[7] Elmer L. Towns, Theology for Today, 2^nd ed. (Grand Rapids: Wadsworth Publishing Company, 2001), 366.

[8] 1 Peter 5:8 (HCSB)

[9] Job 1:12 (HCSB)

[10] Job 2:6 (HCSB)

[11] Genesis 3:13 (HCSB)

[12] Romans 5:12 (HCSB)

[13] James 1:14 (HCSB)

[14] 1 John 1:7 (HCSB)

Spiritual Gifts: Their Purpose and Use

            One of the common queries for believers comes down to, “What is my spiritual gift?”  These believers will go to their favorite Christian bookstore, and comb the shelves for something that will indication them how to discover their spiritual gift.  With the dawn of the internet many organizations have added “spiritual gift analysis”.  In a Christian college a person will often take one of these tests in a Christian Ministry class. 

             The Apostle Paul is the only author of the New Testament to discuss Spiritual gifts.  There are three lists of spiritual gifts in different books that he authored;  Romans 12,  1 Corinthians 12, and Ephesians 4.  In one of these chapters, Paul gives a very clear description of the purpose of spiritual gifts.  “for the equipping of the saints for the work of service, to the building up of the body of Christ;”[1]

            Now there are people who will look at the fruit of the Spirit found in Galatians 5:22 and associate that with spiritual gifts.  Spiritual gifts are bestowed on each believer at the time of salvation, and will often be reinforced by some natural talents as well.  So why does the Apostle Paul address the fruit of the Spirit? In the area of Galatia there was a great resurgence of Jews going to these various Churches and counseling these believers the need to be circumcised and follow the Law in order to be saved.  In writing to these believers Paul was reassuring them that they were free from the Law because the Law is not what justifies or saves.  However, as he was beginning to finish his letter he wanted to stress that although the Galatian believers were free from the obligation to the Law it was not to serve as justification for living according to the flesh.  In Galatians 5 Paul gives a contrasting example, the fruit of the flesh which leads to spiritual death or separation from God.  He then focuses on the fruit of the Spirit which leads to a walk with God.

            Although the gift of tongues is stated in a few passages, there are only two demonstrations of this gift which instigated division in the Church of Corinth, and causes division today in the Church as well.  In the Holman Christian Standard Bible the Greek word glossa and dialektos is translated languages.  In the demonstration of tongues found in Acts 2 it actually gives a definition of what the people where hearing.  “How is it that each of us can hear in our own native language”[2] and “Cretans and Arabs we hear them speaking the magnificent acts of God in our own languages”[3].  In this passage tongues was known languages of the Jews from different regions of the Roman Empire.  The other demonstration of the gift of tongues was in Acts 10 when Cornelius and those in his house heard Peter’s sermon.  The biblical definition of tongues then would be only seen in these two passages, and was the definition Paul was using when describing the spiritual gifts.  

            The demonstration of the gift of tongues is often associated with the baptism of the Holy Spirit.  This links back to the two demonstrations of tongues in Acts 2 and 10.  This however, seems to be a misconstruction of the purpose of the baptism of the Holy Spirit.  Dr. Towns defines the baptism of the Holy Spirit this way, “The baptism of the Holy Spirit is an act whereby the individual is placed in the body of Christ.”[4]  When one looks at the various letters of Paul it does appear that the baptism of the Holy Spirit is something that occurs at conversion, and not at some point after.

There are denominations that believe that to demonstrate the gift of the Holy Spirit one must speak in tongues.  This would be in disagreement with the Apostle Paul when he is talking to the Church of Corinth.  “Do all have the gifts of healing? Do all speak in other languages? Do all interpret?”[5]  This is a series of rhetorical questions which Paul is answering answers in a previous verse, No.[6]  Each of the gifts of the Spirit is a part of the body of believer.

            As demonstrated in Acts 2, there no longer seems to be valid evidence in the gift of tongues 
 today.  In 1 Corinthians 13:10 Paul discusses when the “perfect shall come the partial will come to an end”.  In today’s society many linguistic specialists go throughout the World with the purpose of living amongst an indigenous populace.  These missionaries spend years living amongst the people, and learn the language of the people. They will complete a translation of the Bible for those people hence the need for tongues because the people are then able to partake of the perfect Word of God.

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[1] Ephesians 4:12 (New American Standard Bible)

[2] Acts 2:8 (Holman Christian Standard Bible)

[3] Acts 2:11 (HCSB)

[4] Elmer L. Towns, Theology for Today, 2nd ed. (Nashville, Tenn.: Wadsworth Publishing Company, 2001), 296.

[5] 1 Corinthians 12:30 (NASB)

[6] 1 Corinthians 12:28