In Orthodox theology, evil is understood as a distortion or corruption of the good that God originally created. Orthodox Christianity teaches that God created everything out of His goodness, and His creation, including humanity, was initially in a state of harmony and perfection (Genesis 1:31). This original state is described as "very good," indicating that God’s creation was without inherent evil or corruption.
Evil is not something created by God. It transcends simplistic explanations of monism (where evil is seen as an illusion or absence of good) and dualism (where good and evil are opposing forces). Instead, evil disrupts the harmony of creation and poses a profound mystery because its existence seems incompatible with a wholly good and omnipotent God.
The Fall of humanity, as described in Genesis, marks the turning point where humans misused their free will, introducing sin and corruption into the world. This event disrupted the harmony of creation and introduced suffering, death, and moral evil. Evil, therefore, is not created by God but is a consequence of the misuse of free will—both by angels who rebelled against God and humans who disobeyed His commands.
Scripture and the writings of Church Fathers acknowledge the paradoxical nature of evil: If God is wholly good and all-powerful, why does evil exist? God endowed humanity with free will, which allows for genuine love and moral choice. However, this freedom also permits the possibility of misuse, leading to sin, suffering, and the corruption of God's good creation. Thus, evil arises not from God's creation but from the misuse of human freedom.
Scriptural Insights:
- Romans 8:20-21: "For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God." This passage acknowledges the presence of "frustration" or brokenness in creation, implying a departure from its original state of goodness.
- James 1:13-15: "When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed." This passage underscores the Orthodox view that evil arises from human misuse of free will rather than being directly caused by God.
Evil manifests in various forms—moral evils such as sin and injustice, natural evils like suffering and disasters, and spiritual evils such as demonic influence. These realities disrupt the intended harmony of creation and challenge the notion of a universe under God's absolute control. The mystery of evil lies in its seeming incongruity with God's attributes of goodness and omnipotence.
Theological Perspective:
The consensus among theologians is that evil is not a created entity but rather a corruption of the good that God originally intended. It is the result of creatures using their free will to rebel against God's perfect will. St. Augustine posited that evil is not a substance but a deprivation of good—a privation of the good that God created. This perspective emphasizes that evil lacks inherent existence and is parasitic upon the good.
Divine Providence:
Moreover, Christian theology asserts that God permits evil within His providential plan, using even the consequences of evil to bring about greater goods. Romans 8:28 encapsulates this belief: "And we know that in all things God works for the good of those who love him, who have been called according to his purpose." This suggests that God's overarching plan includes the redemption and transformation of evil's consequences for the fulfillment of His divine purposes.
Redemptive Action:
St. Athanasius of Alexandria underscores God's redemptive action in overcoming the consequences of evil through Christ's incarnation and resurrection: "For all men are the work of God, and though we have fallen away from him on account of our disobedience, yet he has not neglected us nor left us in evil, for even when we were dead in our transgressions, he made us alive in Christ" (On the Incarnation).
Connection to Theosis:
The concept of theosis, or deification, is central to understanding how God resolves the problem of evil within Christian thought. Theosis refers to the process by which human beings, through their cooperation with God's grace, are transformed and united with God, participating in His divine nature (2 Peter 1:4). This journey of theosis is not merely individual but cosmic, encompassing the renewal and transformation of the entire created order.
Through theosis, Christians believe that God offers a pathway for humanity to transcend the effects of sin and evil. By entering into communion with God and conforming to His will, believers participate in the ongoing work of redemption and restoration. This transformative process does not eradicate the reality of evil but empowers individuals and the Church to overcome its influence through spiritual growth, virtue, and union with Christ.
In Christ, who overcame sin and death through His incarnation, death, and resurrection, Christians find the ultimate resolution to the problem of evil. Christ's victory provides the framework for understanding how God uses even the consequences of evil to bring about His purposes of salvation and reconciliation. Through theosis, believers are invited into a deeper relationship with God, where they experience healing, restoration, and the fulfillment of their ultimate destiny—to be united with God in eternal communion.
Conclusion:
In conclusion, while evil poses profound theological challenges, Christian thought maintains that it is a distortion of the good created by God, permitted within His providential plan, and ultimately overcome through divine redemption and theosis—the transformative journey towards communion with God and the restoration of all things in Christ.