Human Goodness, Corruption, and the Prideful Quest for Divine Recognition

In an era dominated by psychological self-help and therapeutic culture, the privation theory of evil (rooted in ancient philosophy and Christian theology) offers a profoundly appealing vision of humanity.

A Reflection on Evil, Privation, and the Cry of the Cross

Jesus’ words from the cross cut through every tidy explanation of suffering. They are not the complaint of a man who made poor choices. They are the anguished cry of the sinless Son of God, nailed to wood by the collective evil of humanity, abandoned in a way none of us will ever fully grasp.

When Privation Meets Pain: Rethinking Evil Through the Voice from the Whirlwind

When Job finally hears from God, it is not the answer he expected. After chapters of lament, accusation, and theological debate, God speaks—not with a tidy explanation, but with a whirlwind. In Job 38, the Lord answers Job out of the storm, asking, “Where were you when I laid the foundation of the earth?” This divine response is not evasive; it is expansive.

Remedy lies not in technique but surrender—praying within divine will, rejoicing amid unraveling, trusting unseen hands. From lip-service to lived faith, panic to peace, idolatry to adoration. Release clutched details; the galaxy-Creator governs faithfully.

Control ranks among the most seductive illusions of modern existence. We plan with precision, forecast results, and safeguard priorities. Systems emerge—apps, calendars, budgets, fitness trackers—objectives crystallize, and outcomes fall under scrutiny.

Psalm 55 is David’s panic attack as he struggles to comprehend an unfolding tragedy. Wrestling with God and seeking refuge from the swirling turmoil, David helps us honestly address feelings of panic.

A Panic Attack Paraphrase of Psalm 55.

Matthew 13:24-30 The Wheat and the Weeds. Jesus tells a parable about how good coexists with evil and describes His plan for resolution.

If Amos 9 were an online video it would be preceded by a warning that said the content contains images some may find difficult, viewer discretion is advised.  But what Amos 9 displays is there is no height, depth or distance the Lion of Zion will not go, no scenario He will not orchestrate, and no violence He will not take to demonstrate His love and eliminate the barrier between Himself and His people.  And not one will be lost.

John is a professional in the work a day world.  He spends much of his time speaking with clients and colleagues about the business concerns of the day, listening and solving problems.  John has a family he loves and church friends in whom he invests and enjoys.  From outward appearance, Johns everyday life looks and feels quite normal. 

However, under the surface John feels an emptiness that haunts him…

The second generation of wilderness Hebrews have looked on their circumstances and decided it does not meet their expectations. They look at their redemption from Egypt and see a rouse that will lead them to a death by starvation and thirst. How could a good God bring us to this awful place?

Is God in control?  In a sense yes, but it is not a control like is commonly assumed.  It is not as though God has a game box controller that pilots us like a video game.  God is in control, but perhaps a better way to say it is that God is in command.  When tragedy comes and we scream and ask the question, does God see?  Isn’t He in control?  The common answer is, Yes - but this is a wholly inadequate and incomplete answer when facing tragedy. 

So when Habakkuk sees the evil going on inside the city walls, and the evil preparing for attack outside the city walls, he asks a valuable and important million dollar question, "God, where are you?". It is an honest question. It is a pertinent question. And it ranks among the preeminent questions human beings ask the Almighty.

Augustine maintained that all creation is inherently good (omnia bona) because it proceeds from a perfectly good Creator (Confessions VII.12; City of God XI.21). Evil, therefore, has no ontological status; it is a defect, like blindness in an eye or rust on iron.

Although Augustine ultimately rejected Manichaean dualism, its influence lingered in his language, psychology, and metaphysics for years. This essay traces that influence across his career, showing how he gradually replaced a cosmic conflict of substances with a Christian doctrine of evil as privatio boni (privation of good), original sin, and divine grace. The analysis draws on Augustine’s own reflections in his Retractationes (Reconsiderations), where he critiques and corrects his earlier statements.

From the Intimate Struggles of Confessions to the Cosmic Drama of The City of God

Augustine of Hippo (354–430 CE) wrestled with the problem of evil more persistently and profoundly than many thinkers in the Christian tradition. His theodicy, the effort to reconcile evil’s existence with God’s goodness and omnipotence, did not emerge fully formed but developed across decades of intellectual, spiritual, and personal upheaval.

Christ in the garden, trusting and moving forward despite the trial ahead - adds metric tons of value to Christ's humanity. Like us, Christ faces the catastrophe in trust and endures despite the trial. Christ didnt volunteer for the cross. The cross found him. And when presented with it, Jesus trusted and moved forward.

In Genesis 3:5 there is a deceptive truth spoken from a liar to the ears and hearts of ones who were willing to listen and act on the information. A statement that, while true, tickled the curiosity and rationale of a couple that were intrigued by the idea of being like their Creator.

“For God knows that on the day you eat from it your eyes will be opened, and you will become like God, knowing good and evil.” (Gen 3:5).

It is a foregone conclusion that suffering gets a bad wrap. Why wouldn't it? Nobody likes suffering. It is by definition a bad thing. There is low-grade suffering like, "Darn, I missed the bus." There is average suffering like "That didn't go as expected." And then there is tragic suffering that occurs because of paradigm altering catastrophe or loss.

The Bible’s answers to difficult questions is going to ask us as believers to make two commitments.