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Blog_Good, evil and God's will


God’s Providence is a topic that gives us a fresh perspective on evil and a correction on what many people attribute to God's will. The basic mistake in the latter is to think that everything that happens, happens according to God's will, that God willed it. If this were true, then we would have (and many think they have) an easy explanation for bad things happening to good people. "It was God's will."

This is very damaging to the one who is suffering and to whom we might say this, thinking it will comfort them. They are probably already angry with God and now their anger is confirmed: "It is God's fault."

Within the overarching mystery of God's Providence is God's will and his acquiescence, and between the two is the gift of free will in his creatures. What happens is not always what God wants, and what God wants does not always happen.

There are two particular New Testament verses that address this:

  • “That we may lead a quiet and tranquil life in all devotion and dignity. This is good and pleasing to God our Savior, who wills that everyone come to the knowledge of the truth and be saved.” (1 Tim 2:2-4)
  • “The Lord does not delay his promise, as some regard ‘delay,’ but he is patient with you, not wishing that any should perish but that all should come to repentance.” (2 Peter 3:9)

God's will — free will — God's acquiescence.

Evil is not something but a lack of something, a lack of good where good ought to be. It is a good that a bird can fly because it is part of bird nature to fly. When a bird cannot fly there is a lack of good, therefore an evil, a natural evil. On the other hand, the fact that humans cannot fly is not the lack of good, because it is not of human nature to fly. Therefore it is not an evil.

Now there are three kinds of evil in the world: natural evil, man-made evil and angelic evil, none of which are from God — since God is good and can only create and emanate good. These three forms of evil come from one source: free will in the nature of rational creatures (humans and angels.)

You might question this. "What about natural evil, storms, disease, earthquakes, birth defects or mental disorder, etc.?” Read carefully St. Paul's letter to the Romans 8:18-23. In this passage there are three concepts important to our considerations:

  1. Creation, subjected to corruption, is awaiting the redemption of the children of God  … the redemption of our bodies (our soul is redeemed on the Cross, our body, according to St. Paul, is awaiting the Second Coming of Christ and resurrection of the body);
  2. Creation will be set free from the slavery of corruption at that time.
  3. Creation was not subjected to corruption “of its own accord, but by the one who subjected it to futility.” It is not the nature of creation to be corrupt.

To understand this third concept we must look at a couple of verses from Genesis. In 3:17, 18, after the disobedience, God says to Adam, “cursed be the ground because of you … Thorns and thistles shall it bring forth.” This is not a pronouncement of a punishment, but the announcement of a result of Adam's disorder (tendency towards self-gratification from the material world rather than God) due to the loss of sanctifying grace.

Because God created Adam from “the clay of the earth” (i.e. the stuff of creation,) he has an intrinsic connection to creation. Adam's disordered human nature due to original sin reverberates in creation. Adam is the one who subjected creation to futility (cursed be the ground — creation; thorns and thistles — representing all natural evil, bad things in nature.)

Three evils, therefore: man-made evil and natural evil, both a result of Adam's misuse of his free will; angelic evil, that which comes from the spiritual realm, the result of the misuse of angelic free will. All angels were created good by God, but they made a bad decision resulting in eternal disconnect from God (condemnation) and their revenge is upon mankind.

God's will — human and angelic free will — God's acquiescence.

Why then does God acquiesce? To not allow evil would require the suppression of free will. Without free will we would not be human and we would not be able to freely turn to God in response to His grace and love Him for who He is.

A second consideration is that there is a type of knowledge and formation that comes from experience. In the Vatican II document Gaudium et spes, we gain a deeper understanding of this form of pedagogy and its purpose. Speaking of the new heaven and new earth prophesied in Isaiah (65:17ff), 2 Peter (3:13-14), and Revelation (21:1ff), the Council Fathers say this:

“For after we have obeyed the Lord, and in His Spirit nurtured on earth the values of human dignity, brotherhood and freedom, and indeed all the good fruits of our nature and enterprise, we will find them again, but freed of stain, burnished and transfigured, when Christ hands over to the Father: ‘a kingdom eternal and universal, a kingdom of truth and life, of holiness and grace, of justice, love and peace.’ On this earth that Kingdom is already present in mystery. When the Lord returns it will be brought into full flower.” (GS 39)

A final consideration as to why God acquiesces is that at each glimpse of evil we turn and “run” to God. In order to know God (the Good) and willfully turn to Him, we must know evil.

God’s Providence? It’s very simple.

 

Comments from readers

Deacon Peter Trahan - 05/20/2015 11:31 AM
In response to Marco Alvarado, it is certainly not that we should become enemies, but that being aware of evil highlights the greatness and goodness of God. Seeing a crime, for example, is not the same as participating in the crime; but seeing the crime makes us appreciate areas and persons who prevent crime. St Paul (Romans 5:20-21; 6:1-2) says "Where sin abounds grace abounds all the more." Then follows that up with "Does this mean that we should persist in sin? Of course not." What I was trying to say is really in response to why does God allows evil. One reason is for us to see the contrast between Him (the Good) and evil and recognize that it is Him that we should choose. Some people live as though there is no God, but when they encounter evil, they turn to Him in response. Think of the reaction of people after the 911 tragedy, many many people turned to faith in order to deal with the terror. These people, some of whom were living as though there was no God, now live a life with God. God is the only alternative to tragedy, otherwise there is no Hope. In Romans 1:19 St Paul says, "If for this life only, we have faith in Christ, we are the most pitiable people." It is when we have close encounter with death that we, in faith, understand that death is not the end. To people living without God, death is an evil end. Thank you for your interest in the article. I hope this gives you some clarification. Dcn. Peter
Miriam Roman - 05/19/2015 04:20 PM
Cu�les son las bases b�blicas o teol�gicas en las que se apoya la idea de que Dios castiga a la humanidad por el pecado de los angeles? Es un concepto que nunca hab�a oido Gracias
J. Rayburn - 05/19/2015 07:10 AM
Deacon Trahan, Thank you so much for these words. Your thoughtful insights on a difficult and often troubling aspect of our Catholic faith provides salve when resentments and anger flare. I find this especially valuable in coming to grips with the horrors of child sexual abuse, and the efforts toward awareness and prevention of this crime made by all those working and volunteering in the ministry of Safe Environment, including yourself. God bless you for your work.
Vince Eberling - 05/18/2015 04:35 PM
Great Article!I often find adult Catholics have a tendency to assign power to Satan which is greater than he has. The treatment that you gave to the "evil of angels" is a great point that I will use when teaching on this subject.
Marco Alvarado - 05/18/2015 04:09 PM
En cuanto a la consideracion final, no se si estoy captando correctamente, pero decir que "debemos conocer el mal" para conocer a Dios, es como decir que primero hay que enemistarse con el antes de ser su amigo. En ese contexto, no estoy de acuerdo con ese punto. Aparte de eso, genial articulo! With regards to the final consideration, I am not sure if I get it correctly, but when you state "we should know darkness" to know God, it's like saying we should become enemies before becoming friends. In that sense, I disagree with that point. Otherwise, excellent article!

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