Problem of Evil

“If you sense that as you answer your theological question your reach exceeds your grasp, there is good chance that you are talking about God.”

“We don’t know. The fall and its consequences are like a misshaped jigsaw puzzle piece. No matter how hard we twist and cram, we can’t fit its angular and grotesque form into our picture of God. It’s not supposed to fit, because it’s the fall. The fall is evil, and for that reason it should never make sense. As Cornelius Plantinga Jr. explains in his breviary of sin, the fall and its devastating effects are simply ‘not the way it’s supposed to be.’ The fall and its consequences are damnable, tragic, and out of sync with what even our hearts tell us of a life of love, joy, and peace should be like. If we could ever wrap our minds around evil and declare, ‘I get it now! I understand why the fall occurred and why God allows everlasting torment in hell,’ we would only prove that we are no longer talking about evil. We would be chattering about a weak, domesticated evil, a superficial evil that makes sense only because of our foolish belief that if we can somehow identify it, understand it, and limit it we can then deal with it–apart from God.”

“When it comes to the problem of evil–If God is all-powerful and all good, why is there evil?–we must choose whether we are going to loosen up one of God’s perfections–usually his power–to explain the existence of evil. Many people say that God does not want evil but he risked it when he granted us freedom. There is truth in this–God does not desire evil and we are genuinely free–but the situation is undoubtedly more complex If we solves the problem of evil by saying the omnipotent God cannot guarantee what his creatures freely choose, then we have saddled ourselves with an even larger God problem. Better to believe that God is all-powerful and all-loving and wrestle with evil than to weaken one aspect of God to make room for evil.”

Michael E. Wittmer, Christ Alone, 2011, pp 12-14

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