Over the past few months, I have engaged with the issue of evil and suffering from various angles. The job of doing so appears to be quite pressing at the moment, given what we have seen occur around the world. I began this series shortly after the devastating floods inQueensland. But the destruction they wrought has been dwarfed by the unimaginable numbers of dead and missing (not to mention the tens of thousands of homes destroyed) by the recent earthquake and tsunami off the coast ofJapan. And all the while, people in other parts of the world continue to endure violence and bloody suppression at the hands of unjust dictators, whether inLibya or Syria. To remain unaffected by these events probably means that one has not truly understood their magnitude, nor the suffering involved.
In previous posts, I attempted to grapple with the different interpretations of evil and suffering in the world, pointing out the deficiencies of an atheistic perspective whilst also trying to provide some rationale for belief in God amidst hardship and tragedy. However, those posts were written at the level of general philosophical engagement and speculation, and whilst they may have been successful in their respective aims (people perusing this blog will have to judge their success!), they were abstract renditions of the problem. Further, whilst they may have created space for belief in God, they in no way automatically validated the Christian faith. In these posts, I hope to provide a fully Christian account of evil and suffering, in addition to giving some insight into God’s response. I mean, it’s one thing to claim that the so-called “free will argument” (for example) makes the existence of God and the presence of evil theoretically consistent; quite another to claim the truth of the Christian faith and to tell the story of what God is actually doing about evil and suffering in the midst of a messy and chaotic world. I trust, however, that readers will have gained some insight into these issues by the time you finish these articles.
No account of evil and suffering that claims to be truly Christian can be so without a robust account of sin. These days, it seems that sin is a “four-letter word” (despite only having three). People – even some Christians – are reluctant to speak about it, and our increasing theological illiteracy (among other things) has made the concept opaque and offensive. But although unpopular, sin is a much-needed antidote to the rather shallow and trivial accounts of human wrongdoing that sometimes abound. Far from being an easily malleable species, whose perfectibility is simply a matter of the right environment, humanity has proven itself to be in dire spiritual and moral need. I am not arguing that human beings are incapable of goodness and of right moral action; the contrary is demonstrably the case. But what is clear – at least from the vantage point of Christian theology – is that humanity’s nature is deeply corrupt. Against the progressivist, who might argue that all people need is a good dose of post-Enlightenment thinking to see them on their merry way towards the summit of human existence, it is apparent that there is something intrinsically warped about humanity, which no amount of education or moral reasoning can completely ameliorate. That warped nature is ultimately the result of humanity’s ruptured relationship with God; a rejection of the One who has created this world and in whose image we have been made; and a repudiation of the source of goodness and truth. I said in my previous post on this topic that humanity has been endowed with free will, and that much of the evil and immorality that we witness is a consequence of free will’s abuse. That is indeed true, but a Christian interpretation goes further, making the claim that even free will has been strangled by human sin, such that God’s image-bearing creatures, who were made to reflect the goodness of their Creator, are now unable to escape the distorting effects of primal disobedience. Each of us has, to varying degrees (though I would not like to speculate on that point further), been “infected” by this spiritual, moral and ontological chaos, with the consequence that all are separated from God, and are confirmed in that separation through actions that render us both victims and perpetrators of seemingly irrevocable evil.
Paul speaks at some length regarding this existential predicament in his letter to the Romans. There, with broad brush strokes, the Apostle highlights the dire state of man (Rom. 1:18-32). Using the creation narratives in Genesis as a backdrop, he argues for the present state of humanity being both a recapitulation and reflection of the first man’s willful separation from his Creator. What is more, Paul makes the very startling claim that not only humanity, but all creation, is in a state of chaos, and that the latter’s “slavery” is bound up with the former’s rebellion (Rom. 8:19-22). God created this world as his good world; he launched his project of creation by bringing it forth from the chaos (Gen. 1:1-2, where water symbolizes chaos, a common motif in Jewish cosmology), and by giving humanity the task of stewardship – exercising his wise order over the earth he had made. But, humanity failed in that task, and rather than being an unambiguously good and fruitful place, creation became marked by the encroaching chaos – darkly signified by death, the ultimate manifestation of humanity’s separation from the Author of Life. Man has bowed to sin’s monstrous performance on history’s stage, and the litany of sins Paul reels off at the end of Chapter 1 points to his (man’s) estrangement from God as well as his willing embrace of evil. What we witness now, with horror and with tears, flows from that distorted inclination within man.
This, at least, is a compact Christian rendition of humanity’s – and hence, the world’s – predicament. Even here, in the prosperous calm of the west, we are not immune to the more banal expressions of evil. Thus, the question arises once more: what is God doing about evil in the world? Some might think that God is unmoved by the brokenness and the suffering that abounds; I mean, it does appear that he has simply left the world to its own devices, and is eerily quiet when disaster strikes. But no. God has provided the solution to the problem of evil – not by “solving” it philosophically, as if it were a puzzle; and not by vanquishing it through an awesome display of destructive, worldly power (though he has vanquished it, and has done so through power). Instead, he has defeated evil in the most surprising fashion. Evil – at least in principle – has seen the curtain come down on its presence, though not in the way one might expect.
Of course, I am referring to the ministry of Jesus, climaxing with Calvaryand the empty tomb. His advent was the culmination of a redemptive project that God began with the calling of Abraham (Gen. 12). Through Abraham’s descendents, Israel, God set about reclaiming his world. But Israel, too, proved to be infected with the same sin that had corrupted the rest of humanity; God’s chosen instruments of rescue needed rescuing themselves. So he did the unthinkable – he involved himself, radically and intimately, in the fate of his people, and thus, the fate of the world. The transcendent Creator achieved the apparently impossible feat of becoming part of his creation. And as redeemer, he made a way through sin and death and evil and injustice by allowing himself to be momentarily crushed by these forces, even as he nullified their power through the events of Easter. And so it is here that the cross and the resurrection take their rightful place together at the heart of Christianity’s answer to the problem of evil and God. So much could be said about this epochal event (and they must be taken together as one event), but here I want to concentrate on just a few passages that shed light on the nature of the climax of Jesus’ ministry, and through them, weave together a theological tapestry that presents the full sweep of God’s climactic response to evil’s malevolent cry. Many of us have asked God what he is doing about it all. Through Jesus Christ, he has answered. That answer, however, will have to wait for my next post.