My Personal Theodicy:
The Reason God Allows the Amount of Evil He Does
Matthew Jones
Evil, Suffering, and Hell: APOL-620
Dr. Martin
November 16th, 2025
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Introduction
Evil, suffering, and pain appear to be universal constants that have been experienced by
all people in all places throughout history. Some suffering is so prevalent, and some evil so
visceral, that one may even question whether their life is worth living any longer whilst enduring
it.1 What’s more, nature bears witness daily to its vicious nature, in which animals suffer and die
in cruel and unusual ways. Amidst contemplation of such suffering, pain, and evil, one might
begin to question whether the universe is inherently chaotic and inclined toward evil, or if its
creator is. The former is a problem for atheists and the latter a problem for theists, but
regardless, pain, suffering, and evil are problems for everyone who calls Earth home. Thus, this
paper will seek to explain why God allows the amount of evil in the world that he allows, given a
Christian worldview, a conception of God as sovereign, and a philosophical reflection on the
nature of suffering and meaning.
Acknowledgment of Evil
As stated, evil is prevalent and unavoidable, from birth until death. To this point, Lewis
wrote, “creatures cause pain by being born, and live by inflicting pain, and in pain they mostly
die.”2 While this is a bleak view of life, it is one hard to argue with. Solomon himself spilled
much ink when writing about the suffering of mankind, noting the great oppression of the weak
and the misery of loneliness.2 Thus, it would be foolish to deny the existence of suffering and
pain. However, some might contend with the idea of evil, until further examination of events
such as the Holocaust and Unit 731 demonstrates the privation and depravity of humanity, very
capable of evil. It is against this backdrop that both theists and atheists must wrestle with the
presence of such elements.
1 Marilyn McCord Adams, “Horrendous Evils and the Goodness of God,” in The Problem of Evil, Oxford
Readings in Philosophy, ed. Marilyn McCord Adams and Robert Merrihew Adams (Oxford: Oxford University Press,
1990), 210. 2 C. S. Lewis, The Problem of Pain (New York: Macmillan, 1944), 12.
2 Ecclesiastes 4:1,8
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Atheists have historically addressed this problem by turning the problem of evil into an
argument from evil: “There exist instances of intense suffering which an omnipotent,
omniscient being could have prevented without thereby losing some greater good or permitting
some evil equally bad or worse.”3 They take evil as clear evidence of the absence of an
omnipotent, omnibenevolent God. Evil does not remain as a problem but transforms into ammo
within the hands of unbelievers, which can be fired at God, his character, and existence. The
following sections will not seek to provide arguments for the existence of God. Rather, the
following will seek to explain why God would allow the very evil that atheists use as evidence
against his existence, starting first with the Christian worldview.
Worldview
A Christian worldview is built primarily on the Scriptures. The Scriptures do not shy away
from evil, pain, or suffering, but address them clearly as something Christians may endure,
though not as an ultimate reality. To this point, Paul wrote, “For I consider that the sufferings of
this present time are not worth comparing with the glory that is to be revealed to us.”4
Furthermore, speaking about the eschaton, John wrote, “He will wipe away every tear from
their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain
anymore, for the former things have passed away.”5 Thus, in these two instances, suffering and
pain are viewed as temporal, rather than eternal entities.
Scriptures also point to the fact that God often uses the pain and suffering resulting from
evil for his plan and for the good of his people. Having suffered much pain and suffering at the
hands of his brothers, Joseph said, “You meant evil against me, but God meant it for good.”6
What’s more, Paul reminds the Romans that “for those who love God all things work together
3 William L. Rowe, “The Problem of Evil and Some Varieties of Atheism,” American Philosophical Quarterly 16, no. 4
(October 1979), 335.
4 Romans 8:18 ESV
5 Revelation 21:4 ESV
6 Genesis 50:20 ESV
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for good.”7 Thus, a Christian worldview, built on the truth of Scripture, views evil, suffering, and
pain as temporary and something that God can and often does use for his plan, purpose, and
the good of his people. Therefore, one can conclude, by examining the Christian worldview, that
God allows certain amounts of evil temporarily to bring about his purpose and the good of his
people, until a time when his plan is accomplished, and all evil, pain, and suffering will be
banished.
Conception of God
Despite the common misconception perpetrated by culture, God is not at war with evil,
as if God and evil are two equally matched entities. God is sovereign, omnipotent, omniscient,
and eternal, who “has established his throne in the heavens, and his kingdom rules over all.”8
Evil, as well as suffering and pain, entered the world through sin and will be eradicated in the
eschaton, showing its finite nature. What’s more, as shown above, evil does not tie God’s hands,
but rather is used by God to accomplish his purpose. That is not to say that God creates evil, for
“God cannot be tempted with evil, and he himself tempts no one,” but is supposed to show his
power over it.9 The clearest example of this is the crucifixion of Christ, in which God used the
evil hearts of men to accomplish his greatest plan and display his greatest act of love. Thus, God
does not cease to be good due to the existence of evil but uses evil to display just how good he
is.
What’s more, God not only utilizes evil to display his goodness, but uses it to sanctify
man. Evil can act as a fire to refine the saint, and a means by which God betroths his grace.10
Ultimately, evil, pain, and suffering cause all people to rely on God for their well-being, since
this life is full of troubles and uncertainties. Moreover, God uses the restlessness of man’s hearts
due to the abundance of evil in this world to call them unto himself, inviting them to rest.11
7 Romans 8:28 ESV
8 Psalm 103:19 ESV
9 James 1:13 ESV
10 1 Peter 1:7
11 Matthew 11:28-29
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Thus, God, being omniscient and omnipotent, is not bound by evil or at war with it, strictly
speaking, but uses it in its abundance to accomplish his purposes, such as displaying his
goodness, purchasing redemption, and calling sinners unto himself.
Philosophical Reflection
Philosophically, God allows the amount of evil he does for several reasons. Firstly, as
Plantinga argues, a world where creatures have free will, and thus the ability to sin and bring
about pain, suffering, and evil, is not only possible with a benevolent God but also potentially
better than a world where free will is an impossibility.12 This idea echoes what Augustine said
hundreds of years before Plantinga, in which he argued that a universe with volitional souls was
far better and more perfect than one without the capacity for evil.13 Secondly, the possibility of
evil is allowed since this also allows for the ability to do right, meaning the world does not have
to be wicked by default, as some may assume. C.S. Lewis emphasizes the necessity of a world
that allows for evil, for a different world that made it impossible to sin, would be an unlivable
world without freedom and with no static or universal laws allowing for flourishing or even
interaction in many cases.14
Thirdly, suffering is not inherently a negative, but can be a great source of meaning and
growth, depending on one’s attitude towards it, as Viktor Frankl so excellently demonstrated in
his magnum opus, Man’s Search for Meaning.15 Suffering in the gym can lead to a strong body
and a healthy life. Likewise, suffering in life, especially unavoidable suffering, can be a great
means of meaning and growth, whereby someone is radically better and their life fuller for
having suffered. This idea is echoed by John Hick, as he views a world without suffering not as
12 John S. Feinberg, The Many Faces of Evil: Theological Systems and the Problems of Evil, Revised and Expanded
Edition (Wheaton, IL: Crossway Books, a division of Good News Publishers, 2004), 86.
13 Alvin Plantinga, God, Freedom, and Evil (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing
Company, 1977), 27.
14 C. S. Lewis, The Problem of Pain (New York: Macmillan, 1944), 22.
15 Viktor E. Frankl, Man's Search for Meaning (Beacon Press, 2006)
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better, but as one that lacks opportunities for “soul-building,” which should be the goal shared
by humanity.16
Conclusion
In conclusion, God is not bound by evil, the perpetrator of evil, or unable to stop evil.
Rather, as the creator, sustainer, author, king, and sovereign of the universe, he allows evil in
order to display his goodness, lavish his saints in grace, refine them by fire, mold them through
suffering, and call weary sinners to himself, the center of all rest. Evil, though perpetrated by
sin, still accomplishes God’s plans and is finite to be done away with in the eschaton. Evil is the
cost of free will, with the cross as its redeemer. Ultimately, God allows the evil, pain, and
suffering he does in order to create the world he desires, to usher it and his people into the
eschaton he has planned.
Bibliography
Adams, Marilyn McCord. “Horrendous Evils and the Goodness of God,” in The Problem of Evil,
Oxford Readings in Philosophy, ed. Marilyn McCord Adams and Robert Merrihew Adams.
Oxford: Oxford University Press, 1990.
Frankl, Viktor E. 1905-1997. Man's Search for Meaning. Beacon Press, 2006.
Feinberg, John S. The Many Faces of Evil: Theological Systems and the Problems of Evil, Revised
and Expanded Edition. Wheaton, IL: Crossway Books, a division of Good News
Publishers, 2004.
Lewis, C.S. The Problem of Pain. New York: Macmillan, 1944.
Plantinga, Alvin. God, Freedom, and Evil. Grand Rapids, MI; Cambridge, U.K.: William B.
Eerdmans Publishing Company, 1977.
16 John S. Feinberg, The Many Faces of Evil: Theological Systems and the Problems of Evil, Revised and Expanded
Edition (Wheaton, IL: Crossway Books, a division of Good News Publishers, 2004), 144.
6
Rowe, William L. “The Problem of Evil and Some Varieties of Atheism,” American Philosophical
Quarterly 16, no. 4. October 1979.
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