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.

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.

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.

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.

Next, we see God’s provision and avenue of rescue from the suffering and brokenness of this world. God tells Moses to construct the bronze serpent and gives instruction to trust as the avenue out of their current state. The application is striking…

A point of application is we see the difference between complaining to God and complaining about God. Scripture is loaded with instances when believers complain to God about circumstances. Indeed, entire books of the Old Testament are dedicated to the exploration of tough questions related to God's sovereignty in the valleys of life.

Jesus continues by helping us to see His role in our redemption is not condemnation, rather the inference is that our fallen nature already accomplishes this…

If there is a negative force that is causing bad things to happen, and this results in a void, or shadow over what is right in God’s good creation then we are saying God’s sovereignty is voluntarily limited and truncated by events that do not go as He planned.