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history, many people have done horrific acts in the name of religion. Sometimes it is difficult to untangle the beliefs one purports to have from the evil actions they do in the name of the religion behind that belief, yet there are many others who do good because they are people of faith. For example, when disasters strike a community, people of faith join together to address the immediate burdens. In these cases, communities are often galvanized by churches and religious organizations whose coordinated efforts address practical burdens that governmental institutions do not address. In any state in the U.S., one will discover that churches, denominations, and religious institutions have often founded the hospitals and universities. In communities large and small, churches support groups such as Alcoholics Anonymous, fund halfway houses for released inmates, provide shelters for abused women and children, and in nearly every community, offer food and other assistance to the community's homeless population. In the developing world, missionaries and other church-sponsored workers are often the first on the scene when disaster strikes, when communities need clean water and food, and to assist with many other needs. As James said, "Faith by itself, if it does not have works, is dead" (James 2:17). Thus, saving faith leads to an inner transformation in which Christians desire to see humanity flourish and live well because humans are made in God's image. While Christian faith includes the intellect, its presence informs and energizes various deeds.

Suffering and Evil In one's search for wisdom, one must remain vigilant to work through the intellectual and experiential challenges arising from the problem of evil. The presence and devastation of suffering and evil is perhaps the most often used reason for skeptics to dismiss Christianity's claims, or, for that matter, any claim regarding the existence of God. Sometimes, the objection is framed as a question: If God is good and all-powerful, why is there so much evil and suffering in the world? Christians have diverse responses to this common question, but, in the end, the Christian worldview asserts that because God is good and all-powerful, the presence of evil and suffering will be overcome through Jesus's overall mission. Some Eastern worldviews (e.g., Buddhism) and Western cults (e.g., Christian Science) suggest that evil is really an illusion (Frame, 1994), but these answers fail to offer any concrete solutions to those who genuinely suffer.

Before proceeding, it is worth mentioning that evil and suffering utterly confound human reasoning. Any Christian seeking to help another think through the complexities of suffering and evil must first weep with those who weep, shouldering the burden of pain and loss so real in times of suffering. Sometimes the best first reaction is a loving embrace, a shoulder to cry on, and an assurance that the sufferer is not alone in this world.

Evil's Nondiscriminatory Work Mass shootings, genocide, war, slavery, terrorism, cancer, disease, famine, natural disasters, and mental illness are all unfortunate realities that point to the universality of

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suffering and evil. There is nowhere to hide, and no one is exempt from its reach. Suffering is pain or agony that can be experienced physically, mentally, or spiritually. If one lives long enough, one will inevitably suffer. Evil is something that is immoral, bad, and/or causes harm. Viewed this way, suffering and evil are nondiscriminatory: Every person, regardless of religion, intelligence, race, geographical location, or socioeconomic status, is affected.

In one sense, evil and suffering can be inflicted upon an innocent person. For example, the evil of the Holocaust demonstrates the innocence of the more than six million Jews who were dehumanized, tortured, and eventually murdered. These victims were not innocent in the sense that they had never done anything wrong, but they were innocent in that nothing they could have ever done would warrant the barbaric treatment they received. They were innocent victims. Other examples could include a person who is horrifically maimed as a result of a drunk driver running a red light and crashing into an innocent driver. The drunk driver's carelessness brings about ongoing suffering for the innocent victim. These examples demonstrate that suffering and evil are nondiscriminatory; innocent people suffer from the actions of others.

On the other hand, sometimes evil and suffering occur as a result of one's own actions. Because sin has affected the totality of the human person (i.e., mind, heart, actions, disposition), humans are capable of perpetuating evil and suffering to themselves and to others. From U.S. history, the dehumanization and exploitation of African slaves was an evil that instilled generational suffering upon a whole population of innocent victims. Though the 13th Amendment (1865) abolished slavery, the consequences of its evil persists throughout the United States today. Additionally, all diseases produce some level of suffering, but many diseases are preventable through diet, exercise, regular check-ups, and wise decision-making. For example, mounting evidence has proven that smoking cigarettes causes cancer and other harmful health complications. In fact, cigarette packaging warns of the perilous side-effects of the product itself, and if one chooses to ignore these warnings and smoke anyway, the likelihood of suffering increases. To be clear, those who suffer as a result of poor choices should not be treated with less compassion or advocacy. Their suffering is real and tragic and worthy of compassion and advocacy. But the universality of evil and suffering is, in part, because of humanity's willful actions, which affect themselves or others. Because of humanity's inherited sinful nature, everyone possesses the capability to inflict suffering on others, and the inverse is true. No one is immune to the universal existence of suffering and evil from even the very best of society. Every sphere of society has the potential for the devastation of evil and suffering.

Theodicy and the Character of God Because of its universal presence, every worldview must account for suffering and evil. Greg Ganssle (2017) rightly noted:

Every worldview or philosophy of life has to have both a story about goodness and a story about evil. That is, a worldview must include theories that make sense of these things. Goodness and evil represent some deep features of our experience of reality for which we want an account. (p. 48)

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This is a crucial point for every Christian, seeker, and skeptic. The problem of evil is indeed a problem for everyone. If God does exist, one must provide an explanation for the existence of evil. On the other hand, if God does not exist, as the atheist maintains, one must explain why evil is problematic. In other words, as Ganssle (2017) noted, Christians can and do struggle with the problem of evil; skeptics must struggle with the presence of good. Christians can weep over a broken world, but the skeptic must explain what makes the world broken and then expound upon how one must live.

In the Christian worldview, theodicy's concept serves as an entry point for addressing these issues. Theodicy is the Christian defense of God's infinite goodness and power despite the presence of evil and suffering. The Christian explanation of suffering is complex, and not all Christians address the answer in similar ways; however, Christians are consistent in the belief that God created the world good and pure and that suffering and evil emerged only after sin's entrance into God's good world. From this, Christians often distinguish kinds of evil between natural evil (e.g., tornadoes and hurricanes) to malicious or moral evil (e.g., murder and assault). While this bifurcation helps one process the evils one might encounter, one must still plunge through Scripture to mount a response.

This response, as mentioned above, usually begins with God's creation of a breathtakingly beautiful world, absent of any sin, pain, disease, and conflict, yet Genesis 3 explains the entrance of sin and suffering as Adam and Eve fall. From that point forward in the biblical narrative, humanity lives in a world marked by sin, death, decay, and evil, but even in the beginning of the Bible, God points to his ultimate restoration project. One day, he will set the world right, removing sin and suffering and evil forever from the presence of his people. All of humanity, then, lives between the fall of Genesis 3 and the coming restoration of all things. Living in this in-between time includes a host of mysteries one cannot fully fathom. There are times when the innocent suffer, and there are times when the guilty do not receive due justice. Natural disasters still sweep away communities, and instances of repugnant discrimination continue to make everyone cringe.

At this point, the seeker and the skeptic must continue pressing into the Bible's overall storyline. In doing so, they discover the Bible holds two truths that seem to be in tension with one another. One, God is sovereign and can do all that he pleases (Psalm 115:3), and two, men and women are morally responsible for their actions (Acts 2:23). Space does not allow for a full explanation of these two biblical truths, but the Bible forces one's attention to the cross where Jesus was crucified. There on the cross, Jesus, who was completely innocent, suffered and died in the place of others. Jesus plunged into human suffering and bore the pain and shame of divine punishment. Christianity offers the world a solution to the problem of evil and suffering because Jesus defeated it in his death and resurrection. Instead of passivity, God's gracious provision is demonstrated through Jesus's active ministry among the suffering. In other words, Jesus's life and ministry exposed him to various examples of experiential suffering. The author of Hebrews described the hope one can have when recognizing the importance of Jesus's life and ministry, noting that we

do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Hebrews 4:15–16)

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The Bible affirms that God is omnipresent, omnipotent, and omniscient. On this side of eternity, no one will know fully why God allows evil and suffering to occur in its various ways. Truly, some suffering can bring about good (Romans 5:3–4), but not all will view suffering and evil in this way. It is true that God can raise up evil people and allow unspeakable acts so that he can prevail against them through his power, thereby declaring his name to the nations (as in the case of Pharaoh; see Romans 9:17); however, this does not mean one should view all evil deeds from every evil ruler as God's direct plan. Then, of course, there is the issue of the human will. In this discussion, many commentators speak about human agency, reconciling the presence of evil and suffering to humans exercising free-will choices when committing these heinous acts. In one sense, human actions do derive from one's free will, as every person operates consistently with one's sinful nature. Everyone recognizes the presence of evil, and this recognition means humanity has a built- in capacity to distinguish good from evil. As demonstrated in Chapter 7, the only way one can have that knowledge is if God exists, because if he does not exist, there exists no objective standard by which one can differentiate between good and evil. In atheism, nothing is evil, and nothing is good, there are just facts. Every person, therefore, must come up with a solution to evil's presence, but its presence is not incompatible with God's existence.

The Christian worldview alone presents the only hope humanity has over the evil and suffering. C. S. Lewis, the famous English literary titan, was once an atheist who later became a Christian. In his book, The Problem of Pain, Lewis (1940/1996) observed the hope Christianity offers to suffering and evil. Prior to his conversion to Christianity, Lewis did not believe that a good God and the presence of evil could coexist. But after his conversion, Lewis (1961/1983) claimed:

A book on suffering which says nothing of heaven, is leaving out almost the whole of one side of the account. Scripture and tradition habitually put the joys of heaven into the scale against the sufferings of earth, and no solution of the problem of pain which does not do so can be called a Christian one. (p. 144)

In other words, in Christianity, present sufferings must be viewed in light of heaven and God's promise to make all things new (Isaiah 65:17; Revelation 21:5).

Grief and Hope Human experience proves the universality of grief. While humans can grieve over various losses—the loss of a job, the loss of good health, the severing of a relationship through divorce, and so forth—grief is most acute in the loss brought about by death. The finality of death indelibly alters lives and dreams, and its aftershocks disrupt any sense of normalcy. Regardless of one's religious views, everyone processes grief based upon their underlying worldview beliefs. Lewis's (1961/1983) atheism emerged from his childhood as a result of his mother's death; the subsequent grief process steeled his resolve against Christianity. Through several influences, he later embraced Christianity and in doing so, learned to grieve differently. When his wife, Joy, died of cancer, Lewis (1961/1983) noted, "You never know how much you really believe until its truth or falsehood becomes a matter of life and death to you" (p. 34). What is it about the Christian faith that can provide a foundation from which one can be sustained through grief? Lewis (1961/1983) was

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sustained amid the unspeakable pain of loss by the Christian notion that grief can be postured toward hope because of Jesus Christ's resurrection.

The Apostle Paul spoke pointedly on these matters, reorienting Christians to hope amid loss. Paul did not want Christians to "grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep" (1 Thessalonians 4:13–14). In other words, Christians can have hope amid the pain of loss because Jesus was victorious over death, and, in light of this fact, there is hope for the future whereby God resurrects his people to spend eternity in heaven. While all religions speak to the reality of grief, only Christianity offers a footing to hope in and through the pain, to hope with the future in mind when death is no more (Revelation 21:4).

Coram Deo

Because intellectual and experiential obstacles can occur at any point in one's life, it proves pertinent to be prepared for its intrusion in the busyness of one's daily activities. Later chapters in this book will explore in more depth how Christians should approach sanctification within the Christian life. Considering the issues mentioned above, the Latin phrase coram Deo, which means "before the face of God," is introduced to describe a particular way Christians can align their minds and hearts against the numerous challenges that life presents. Christians used this phrase to summarize how they should focus their lives. This way of thinking serves to buttress one's defenses against the corrosive damage that arises when Christians are unprepared for the challenges of suffering and evil. For one to live coram Deo, one would refuse any attempt to sequester aspects of his or her life away from God's sight. In this sense, Christians must resolve to live in God's presence through intentional efforts of capturing in practice what Paul meant when he said, "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Corinthians 10:31; cf. Colossians 3:17). Because humans desire community, this intentional living fosters the most intimate community possible, which is enjoyed by the power of God's Spirit. Because humans desperately desire authenticity and abhor faddish superficialities, intentional living offers Christians the enjoyment of genuine fellowship with the living God. Regardless of one's occupation, whether teacher or nurse, plumber or accountant, Christians must resolve to live coram Deo because intellectual and experiential challenges are best confronted by the power and strength enjoyed through this commitment.

Contemporary Desires for Community The presence of evil and suffering naturally causes people to search for relief. Unfortunately, some turn to unhelpful sources that can cause even more harm. Some might choose to use any one of the modern conveniences, such as drugs and alcohol, or some will distract their minds with video games, sports, television shows, and an endless list of busy activities. In fact, one can even turn to a good thing for relief, and yet they still are unable to find the relief they so desperately desire in the end. If it can be used as a distraction, those disillusioned from suffering and evil will search for it and use it for the

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temporary relief it promises. But these wells run dry, and they run dry quickly. One of God's primary ways to relieve sufferers is in the context of community. Made in his image, humans were designed for community, and when one endures pain and suffering, the benefits of human connectivity prove beneficial.

Regarding humanity's desire for community, theologian Herman Bavinck (2019) rightly noted, "A human being is a companionable creature, and he does not like being alone" (p. 496). Made for relationship with God and others, Christianity points all sufferers to find their hope in God himself. Christians are urged to bear one another's burdens when suffering confounds one's life (Romans 12:15). Christians are called to fight for justice and equality, which often addresses preventable evil and suffering. Christians are called to keep in view the fulfillment of Jesus's mission because, one day, he will return and consummate his kingdom (Revelation 19:6–9).

Conclusion Clearly, one could create a lengthy list of intellectual and experiential objections to Christianity. This chapter addressed a few of the common objections one observes in the search for wisdom, demonstrating the Bible's clear teaching that Jesus is the only way of salvation. Because he is the one mediator between God and man, seekers and skeptics should patiently seek wisdom by observing his teachings; his death, resurrection, and ascension; and his offer of salvation to all who call upon him. Some of Jesus's followers have failed to live in ways that honor Jesus's perfect life. When this is the case, some object to Christianity by questioning whether one can judge rightly the beliefs or practices of non-Christians. Still others focus on the issue of hypocrisy, noting how any hypocrisy obscures reality. Christians are called to live dependent and honest lives, and Jesus exemplifies this for his followers. Suffering and evil remain a blight upon humanity's peace and prosperity, wrecking communities, marriages, families, and individual lives. Wars, discrimination, persecution, and a host of other daily evils offend people of every religious and nonreligious persuasion. Christianity, however, offers an understanding as to why evil exists, and it explains carefully how evil will ultimately be overcome through Jesus's finished work. Seekers and skeptics are urged to seek wisdom in the midst of all intellectual and experiential obstacles.

Chapter Review Main Ideas

The Bible affirms that Jesus is the only way to salvation.

Faith is the transfer of trust from one person or object to another.

Faith carries with it an element of steadfastness or endurance.

Doubt is a common factor for Christians and non-Christians.

The presence of sin explains the universal presence of sufferin

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