The Problem of Evil

by the Revd Naomi Gardom

‘The Bible is a theodicy, a meditation on the problem of evil.’ So begins Marilynne Robinson’s commentary on the book of Genesis, the focus of our Bible study this term. The question of theodicy (that is, attempted answers to the question of how evil exists in a universe created by an all-powerful, all-good God) has recurred in our study of the first book of the Bible. When looking at chapter 3, we noted how the exercise of free will by Adam and Eve seems to be integral to the disobedience that led to their expulsion from the Garden of Eden: in discussions of theodicy, it is often suggested that God permits human beings to sin in order to avoid curtailing our free will. In our discussion of the Flood narrative, we discussed the problem of natural disasters (sometimes described as ‘acts of God’), noting that, in the case of the climate crisis, human culpability is now arguably involved in floods and famines, that once upon a time would have merely been seen as inexplicable random events.

After stating her view that the Bible is a theodicy, Robinson’s commentary continues, ‘This being true, it must take account of things as they are.’ This means acknowledging the reality of pain, evil, and suffering, before seeking to find explanations or comfort. It also means resisting the temptation to conflate God, who remains entirely good, with the Church, which is a human and fallible institution. There is no definitive theoretical answer to the existence of evil and suffering in the world. Every theodicy that attempts to answer the question can be undermined by objections, and there is always the risk of seeking to explain away the real pain experienced by human beings. Some theologians have gone as far as rejecting the traditional category of theodicy, in favour of theologies with more space for protest, anger, lament, and a desire for justice. But the suffering in the world is not a problem we, as Christians, can ignore. As we continue our journey through Genesis, no doubt we will find ourselves in the character of Jacob, wrestling with a hidden figure; and wrestle we must.