Why Does a Good God Allow Evil Things to Happen?

Theology
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Why Does a Good God Allow Evil Things to Happen?

This discussion invites participants to reflect on the challenging question of why a loving God allows evil, encouraging a deeper exploration of faith and perspective. Members are asked to consider their own thoughts on balancing God’s goodness with the presence of suffering.

#WhyGodAllowsEvil #FaithAndSuffering #GoodnessOfGod #UnderstandingEvil #ChristianFaithQuestions

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The question of why a loving and powerful God would allow evil and suffering is one that many wrestle with, often viewing it as a stumbling block to faith. If God is truly good and omnipotent, some skeptics argue, shouldn’t He prevent suffering and injustice in the world? C.S. Lewis once compared atheistic arguments to an inmate writing “darkness” repeatedly, believing it blots out the sun, illustrating how focusing solely on evil might obscure a bigger perspective on God’s nature.

What are your thoughts on why evil exists in a world created by a good God?

For more insights, check out the full article:

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The question of why a good God allows evil and suffering is profound and challenging. It touches on themes of free will, love, justice, and God’s ultimate purposes, and it’s crucial to approach it both humbly and thoughtfully, acknowledging that some aspects remain a mystery. Nevertheless, Scripture offers insights that help us understand.

The Bible reveals that God is inherently good, just, and loving. In Psalm 145:9, we read, “The LORD is good to all: and his tender mercies are over all his works,” and 1 John 4:8 tells us, “God is love.” Out of this love, God created humanity with free will—the ability to make choices independently. True love cannot be coerced; it must be chosen freely. But free will also means that we can choose wrongly, and this choice brought sin and suffering into a world originally created as good (Genesis 1:31). Much of the evil and suffering we see today arises from human choices that go against God’s ways, bringing pain and hardship.

However, God is not passive in the face of evil and suffering. Romans 8:28 reminds us, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” In His sovereignty, God can take even the worst circumstances and use them for good—whether by building our character, helping us to rely more deeply on Him, or accomplishing purposes beyond our understanding.

A profound example of God’s ability to bring good out of evil is found in the life, death, and resurrection of Jesus Christ. Suffering, evil, and even human betrayal played a role in the crucifixion of Jesus, yet through this ultimate act of suffering, God brought salvation to the world. Isaiah 53:5 speaks to this, saying, “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” Through Jesus’ suffering, God turned what appeared to be a victory for evil into the greatest hope for humanity, opening the way to eternal life.

Moreover, Jesus’ sacrifice assures us that God understands our suffering firsthand. God did not remain distant; He took on human form, entered into our pain, and bore the weight of evil for our salvation. This points us to the hope of Revelation 21:4, which promises that one day, God “shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain.” This promise assures us that evil and suffering are temporary, and that God will ultimately restore creation to its intended goodness.

In times of suffering, we may not fully understand why each instance is allowed, but we can trust in God’s unfailing love and His ability to bring redemption from pain. In this, we find hope and peace, knowing that our good God is working for our ultimate good and the fulfillment of His divine plan.

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Sorry, but that’s what I call Christian treacle. The Problem of Evil is the single most compelling argument against the God of Christianity. There has really never been a convincing theodicy (theological explanation for evil) that addresses natural catastrophes, human evil of the magnitude of the Holocaust, the ghastly deaths of millions of children from disease and war, supernatural evil being allowed to roam the globe, etc., etc. Believe me, I’ve read them all, as well as the many admissions that none of them are really convincing. One simply has to chalk it up to divine mystery, which I do, but it is very difficult to square any divine mystery that explains evil of this magnitude as being consistent with an omnipotent, omnibenevolent God of love who desires the salvation of all persons. IT JUST DOESN’T WORK - hence the Christian treacle fallback position. Some see this as “faith and trust,” I see it as whistling past the graveyard and desperation to maintain a particular theology in the face of all obstacles. The only plausible explanation to me is that what we experience and observe is in fact God’s plan for creation, not a fallen perversion of it, and that this plan is quite different from what is expressed in your post; still ultimately good, but not necessarily in the way or for the reasons stated in your post. Your phrases “remain a mystery” and “not fully understand” are right on the money, except that the mystery is HUGE and we are unable to understand AT ALL.

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Your concerns regarding the problem of evil are certainly profound and deserve a thoughtful response. I appreciate your candidness in expressing your skepticism about traditional theodicies. It’s true that the existence of evil, especially in its most extreme forms—natural disasters, human atrocities, and the suffering of innocents—poses significant challenges to the belief in an all-good, all-powerful God. However, while I acknowledge that no explanation may fully satisfy the depth of human suffering and the complexity of divine purpose, it is crucial to engage with these ideas rather than dismiss them outright as “Christian treacle.”

The Christian perspective does not shy away from the reality of suffering but rather seeks to confront it head-on. The acknowledgment of mystery does not negate the assurance that God is working within it. It is vital to understand that the narrative of Scripture reveals a God who actively engages with His creation, suffers alongside humanity, and ultimately redeems evil through His Son, Jesus Christ. The death and resurrection of Christ serve as the ultimate testament to God’s capacity to transform even the greatest evil into an avenue for salvation and hope. While we may not grasp the entirety of God’s plan, we can find comfort in the belief that God’s love and justice will ultimately prevail, as emphasized in Romans 8:28, which assures us that God works all things for good.

Your point about viewing our current experiences as part of God’s plan challenges us to re-examine our understanding of divine sovereignty and human agency. If we accept that God permits suffering as part of His divine will, we must also consider how this view aligns with the God portrayed in Scripture—a God who is compassionate and intimately concerned with human suffering. The promise of restoration in Revelation 21:4 reassures us that God does not intend for suffering to be the final word in His creation.

I recognize the difficulty in reconciling these issues, and your honest grappling with them reflects a serious engagement with the faith. While some may view faith in the midst of suffering as a desperate measure, for many, it is a source of profound strength and hope. As we wrestle with these heavy questions, let us remain open to dialogue, seeking understanding while acknowledging that our finite minds cannot fully comprehend the infinite ways in which God operates in the world. Ultimately, the challenge lies not in avoiding the discomfort of unanswered questions but in embracing a relationship with God that allows us to confront these realities with honesty, faith, and a desire for deeper understanding.

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Hence, a rhetorical statement, We walk by faith and not by sight and sometimes without clear understanding. I agree, it is truly a mystery, at least for now.

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Good response. “Treacle” was a poor choice of words on my part. I agree that faith and trust are all we have. While my concept of “how it all works” isn’t exactly orthodox Christianity, all I have are the same faith and trust that the most rigid fundamentalists have. We can only hope and trust that somehow eternity will give us an entirely different perspective on the seemingly senseless suffering of this life.

What I call treacle are the “easy” explanations of the Genesis account as explaining everything. Not only all of humanity fell with Adam and Eve but all of creation as well, and now supernatural evil roams the globe deceiving and beguiling humans and wreaking havoc. No problem, there ya go, the Problem of Evil has been explained.

I simply don’t find this believable. I believe Genesis is “expressing” rather than “explaining” - it is expressing the mystery of evil that the ancient Jews saw, not explaining it. Yes, human nature is mysteriously flawed, sometimes to a degree that is difficult to explain except in terms of supernatural influence.

As cliche as it has become, I do find believable the notion of this creation as a “moral school” (or “vale of soul-making,” as the poet Keats called it). I find believable that God has placed humans in a physically and morally challenging creation and blessed them with the free will to muck it up. I believe we will see in the end how this was a wise divine plan that makes sense in the context of eternity even though it is inexplicable now.

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While none of this truly helps us explain the tragedy of such things: Natural disasters, tragedies like the Holocaust, and other large-scale catastrophes indeed stretch our understanding of God’s goodness, power, and purpose. These events challenge us to consider not only the nature of evil but also the ways in which God’s sovereignty, human free will, and the brokenness of creation intersect.

To begin with, the Bible makes it clear that God created the world “good” (Genesis 1:31). But with humanity’s fall, not only did sin enter human relationships, but all of creation itself was subject to decay. Paul describes it in Romans 8:22, saying, “For we know that the whole creation groaneth and travaileth in pain together until now.” This groaning reflects a brokenness that is now part of our world, one that even nature is caught up in until its ultimate redemption. Natural disasters, from this perspective, can be seen as a result of a creation that longs for renewal. However, God’s ultimate promise is not to leave creation in this fractured state; He has a plan to restore and redeem it.

When we look at events like the Holocaust, the question becomes even harder, as it touches the depth of human capacity for evil and suffering. God has given humanity free will, which is necessary for love and genuine relationship with Him. However, with free will comes the capacity for evil when that freedom is misused. The Holocaust was a horrifying example of what happens when individuals and systems pursue power, prejudice, and hatred without regard for God’s ways of justice and mercy. God did not cause the Holocaust, but in respecting human free will, He allows humanity to make choices, including horrific ones, while still working within history to bring about redemption.

Though these answers can feel incomplete, especially to those in the midst of suffering, the Bible does point to God’s ultimate justice and comfort. He promises that even though we may not fully understand why certain evils and disasters are allowed, God’s final intention is to eradicate suffering, and He has prepared a place where evil will be no more.

In times of incomprehensible tragedy, like the Holocaust, the Bible doesn’t always provide an immediate answer but assures us that God entered into the suffering of humanity in the person of Jesus. Jesus Himself endured betrayal, suffering, and death, standing in solidarity with us. As Isaiah 53:3 says, He was “a man of sorrows, and acquainted with grief.” God has not remained distant from human suffering but has taken it on, redeeming it from the inside out.

Thus, while these evils are real and painful, God’s work through Christ shows that He is committed to overcoming them, transforming even the greatest evils into opportunities for ultimate redemption.

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It is a mystery. We can’t have a definitive answer.

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God Himself is a bit difficult. He allowed the Jews to wipe out several peoples killing men, women and children all. I don’t understand where the all-powerful reconciles with the all-loving. However, we are not living in the garden of Eden anymore so we must expect evil. God did not say evil would never impact us. Sometimes, we feel that Jesus has an obligation as the One who loves us to shield us from harm. But He does NOT have that obligation. However, He is merciful and you can bring your pain to Him. I have often found myself yelling at Him for the hardship of my life. I think I just want relief. Not to offend. But I know He does NOT have an obligation to me; it’s all mercy. Sometimes God is not being merciful. But you honestly don’t’ know. We can’t really judge God. And if we did we’d find Him true to the Commandments. Also it may be that your dark cloud really does have a silver lining.

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@SincereSeeker
During my break, I was both disturbed and intrigued by a book, “Beyond Good and Evil” by Nietzsche. It caught me thinking, and I had a hard time during this 1-1.5-months of research and exams.
Friedrich Nietzche’s Beyond Good and Evil: Preclude to a Philosophy of the Future stands as one of his most incisive and aphoristic works, a radical critique of Western philosophy, morality and culture that seeks to dismantle inherited assumptions and pave the way for a revaluation of all values. Written in a fragmented, provocative style that mirrors dynamism of thought itself, the book challenges readers to confront the illusions underpinning modern existence. Nietzche positions himself as a “free spirit” diagnosing the decadence of his era, influenced by his earlier works like The Gay Science and anticipating Thus Spoke Zarathustra and On the Genealogy of Morals.
At the Heart of Beyond Good and Evil is Nietzche’s prespectivism, the idea that all knowledge is interpretive and conditioned by one’s vantage point, driven by underlying instincts rather than objective discovery.
In section 1, he declares that “the falseness of a judgement is for us not necessarily an objection to a judgement”, suggesting that truths are “illusions which we have forgotten are illusions”- metaphors that serve life. This extends to his attack on traditional metaphysics: philosophers like Plato and Kant are accused of inventing “another world” to denigrate this one, projecting their own weaknesses onto reality.
Nietzsche traces this to a “will to truth” that is itself a manifestation of the will to power, his emerging ontological principle. In Section 36, he tentatively posits that the world “viewed from inside… would be ‘will to power’ and nothing else”, a ceaseless striving where even atons and organisms are expressions of dominance and overcoming. This challenges any notion of stable essences or teleology, replacing them with flux and creativity. this implication is profound: science, religion and philosophy are not neutral pursuits but tools of power, masking deeper drives like resentment or self-preservation
Morality and the Master-Slave Dialectic
Part 5 and 9 delve into Nietzsche’s genealogy of morals, distinguishing “master morality” (which affirms strength, nobility and hierarchy as “good”) from “slave morality” (which inverts values, labelling the strong “evil” out of ressentiment).
Christianity and democracy are prime targets: in Section 202, he calls modern Europeans “herd animals” domesticated by egalitarian ideals that stifle greatness. The “good and evil” binary is historicized as a Jewish-Christian invention in Section 195, a “slave revolt in morals” that triumphed through cunning rather than vitality.
This critique extends to psychology; Nietzsche explores the “soul” as a multiplicity of drives (section 19), rejecting the unified self of Christianity or idealism. Free will is a “folly” invented by theologians to enable judgment, while virtues like pity are unmasked as subtle forms of domination. The challenge here is to conventional ethics: if morality is a historical artefact serving the weak, then true nobility lies in self-overcoming, creating values beyond good and evil.
Religion, Culture and the Future
Nietzsche’s treatment of religion is scathing yet nuanced. In section 62, i see that he views God as a “maximal state” projected by humanity, now obsolete in a post-Darwinian world. Yet, he acknowledges religion’s role in breeding depth, even as it fosters decadence. Culturally, he laments Europe’s nihilism, leaving a void filled by shallow nationalism or socialism (Part 8, “Peoples and Fatherlands”). The antidote is the “philosopher of the future,” Part 2, in “The Free Spirit,” a legislative figure who embraces experimentation and danger.
The book’s climax in part 9 celebrates the “noble soul”, solitary, hierarchical and creative, hinting at the Overman, who will transcend nihilism through eternal recurrence and love of fate. Challenges abound: Nietzche forces us to question if our values enhance life or deny it, if equality breeds mediocrity, and if truth-seeking is a sickness.
In essence, Beyond Good and Evil is a call to intellectual warfare, exposing the “prejudices” that chain humanity and urging a joyful, affirmative philosophy. Its depth lies in its psychological acuity, historical insight, and prophetic vision, making it a cornerstone of existentialism and postmodern thought. Yet, it leaves readers in tension: embracing its radical freedom risks chaos, while rejecting it invites accusations of cowardice.

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Samuel, I see what’s going on here… you’ve just had a month-long theological cage match with Nietzsche in your head and now you’re looking around wondering if God’s corner of the ring is empty. Let me save you some bruises.

Nietzsche’s “Beyond Good and Evil” doesn’t just throw shade at Christianity… it’s a full-on demolition attempt of the very moral framework God revealed. He paints “truth” as nothing more than a power play, morality as a survival tactic, and God as a psychological projection. That’s not a critique of bad religion… that’s a rejection of the very idea that there’s a holy, sovereign, personal Creator who defines reality. Which means the moment you buy into his “perspectivism,” you’ve already sawed off the branch you’re sitting on.

Because here’s the thing… if all “truth” is just an illusion we forgot was an illusion, then Nietzsche’s own book is nothing more than one more illusion. He just smuggles in the claim that his illusion is clearer than yours. That’s self-refuting logic dressed in philosophy’s Sunday best.

His “will to power” might explain playground politics or corporate ladder climbing… but it collapses when you try to account for selfless love, sacrificial service, or the Son of God laying down His life for sinners. If “good” and “evil” are just historical moods, then the Cross is nothing more than a Roman execution. But if Scripture is right… then it’s the climactic invasion of heaven into history to destroy evil at its root.

And yes, Nietzsche’s disgust at “herd morality” has a point… Christianity isn’t about coddling weakness. It calls men and women to die to self, take up the cross, and follow Christ into spiritual war. That’s not “slave morality.” That’s the only kind of moral courage that doesn’t rot from pride.

So why does a good God allow evil things to happen? Because He has a plan to end it without ending us. Evil is real because love requires freedom, rebellion is a choice we’ve made, and judgment delayed is mercy extended. God is not powerless to stop evil… He is patient, not wanting any to perish, but all to come to repentance. The Nietzschean Overman says “overcome by dominating.” Christ says “overcome by laying down your life.” Only one of those will still be standing when the dust settles.

Evil doesn’t disprove God. It proves we need Him.

—Sincere Seeker. Scripturally savage. Here for the Truth.

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I agree with @Historyprof that it is indeed a mystery that our limited minds cannot understand.

However, when we examine the Bible, it is true that humanity is fully responsible before God for their whole lives’ actions, desires, and thoughts.

In the same way, God is not responsible for any of the evil and sins that are in the world; humans are.

Furthermore, all humans will have to give account for what they did with their whole lives at the final judgment, a great comfort for believers who have been treated unlovingly.

Finally, we who are trying to figure everything out, when the Bible doesn‘t give us the information we want to have, need to humble ourselves before the sovereign God to admit our rationalism that can’t really solve the mysteries of the Bible.

Jas 4:7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.
Jas 4:8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.
Jas 4:9 Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom.
Jas 4:10 Humble yourselves before the Lord, and he will exalt you.

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True brother @SincereSeeker
Dismantling Perspectivism: Truth as Divine Revelation, not Human Fabrication
Nietzsche’s foundational bluff in part 1 is his perspectivism: truth as a "mobile army of metaphors”, a subjective construct serving the will to power, devoid of objective grounding. He mocks philosophers for chasing an illusory absolute, likening truth to a “woman” clumsily pursued. This erodes any claim to transcendent verity, reducing knowledge to power plays.
From an Orthodox vantage, as articulated by David Bentley Hart, Nietzsche’s denial of objective truth ignores the uncreated energies of God permeating creation, where truth is encountered in the hypostatic union of Christ, the Logos, who illumines every noetic faculty. Catholic theology via Aquinas counters with natural law: truth is participatio in the eternal mind of God, not a perspectival illusion, but a rational order inscribed in creation. Reformed thought, per Barth, insists on God’s sovereign revelation in Scripture, where truth is not invented but disclosed, rendering Nietzsche’s relativism a rebellion against the Creator’s authority. Collectively, this ecumenical front exposes perspectivism as idolatry: Nietzsche elevates human finitude to divine status, blinding himself to the incarnate Truth. Without a divine anchor, his “truth” devolves into solipsism, fostering the cultural relativism that plagues modernity.
Exposing the Master-Salve Dialectic: Kenosis as True Nobility, Not Ressentiment
Nietzsche’s genealogy of morals posits Christianity as “slave morality”: a ressentiment-fueled inversion where the weak revalue strength as “evil” and weakness as “good”. He celebrates the “master morality” of the noble, who creates values through self-assertion, scorning Christian humility as life-denying.
Orthodox wisdom, via St. Maximus the Confessor, obliterates this by affirming kenosis as a path to theosis: Christ’s voluntary weakness on the Cross reveals divine strength in humility, not Nietzschean domination. Catholic dogma, as in von Balthasar’s theo-drama, sees Nietzsche’s “noble soul” as a parody of true glory: the saints’ sacrificial love mirrors God’s agape, exposing master morality as Luciferian pride. Reformed scholars like Barth decimate this dialectic by highlighting God’s election of the weak to shame the strong (1 Cor 1:27), where grace subverts human hierarchies- Nietzsche’s “herd’ is redeemed community under sovereign grace, not a resentful mob. Ecumenically, Nietzsche’s binary ignores the Cross’s reversal: true nobility is cruciform, where power serves love. His exaltation of the aristocratic individual fuels totalitarian ideologies, as history attests, while Christian humility birthed hospitals, universities and human rights.
Shattering the Will to Power: Divine Providence Over Ceaseless Striving
Nietzsche’s ontology crowns the will to power as reality’s essence: a flux of striving without telos, rejecting metaphysical “afterworlds” as escapes. He envisions philosophers as value-legislators in this chaos.
Orthodox theology counters with eschatological hope: creation groans toward transfiguration in God’s energies, not eternal recurrence but resurrection glory as Palamas taught. Catholic realism per John Paul II unmasks the will to power as a “culture of death” subordinating life to choice erodes human dignity, echoing Evangelium Vitae (n.21). Reformed thought, via Van Til’s presuppositionalism, reveals Nietzsche’s ontology as autonomous rebellion: without God’s sovereignty, will to power devolves into absurdity, as Ecclesisates warns of vanity under the sun. United, these traditions affirm providence, history bends toward divine justice, not Nietzschean flux. His rejection of purpose birthed 20th-century horrors like fascism and communism, while Christianity’s teleology inspired abolitionism and civil rights.
Unmasking the Overman and Noble Soul: Ecclesial communion over Solitary Tyranny
Nietzsche’s “noble soul” and Overman hint at a future beyond good and evil: solitary creators transcending the herd, scorning relational virtues.
Orthodox sobornost decimates this:
personhood is Trinitarian, fulfilled in ecclesial communion, not isolation (per Zizioulas)
Catholic subsidiarity upholds the common good: Nietzsche’s elitism ignores imago Dei in all, fostering inequality antithetical to Rerum Novarum.
**Reformed covenant theology stresses election for service: the “elect” serve the body of Christ, not dominate (Eph 4;12). Ecumenically, Nietzsche’s Overman is Antichrist: self-deification parodying Christ’s incarnation. True nobility is servanthood (Mark 10:45), birthing democratic ideals he mocks but Christianity pioneered.
In short, “Beyond Good and Evil” is a masterful bluff, and Nietzsche was delusional.

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I respect your logic @SincereSeeker. Unfortunately, your sound logic is easily ignored by those who hold a philosophy seeded with crafty deception. I sum-up the rantings of Nietzsche like this. He began with an existential insecurity (the common ailment of mankind) which he salved with “worship of self”. From that launching point he became the instant prey to every deception. It is not that I deny Nietzsche’s intellect, I surely don’t. It’s that I know intellect can actually be a strong deterrent to truth when seeded with deception, especially the deception that tells you to rely solely on your intellect (reject faith) to find truth.

Living by Faith
KP