Calvinism and the Problem of Evil in Theology
The relationship between Calvinism and the problem of evil is a complex and often debated theological issue, with various Christian traditions offering distinct perspectives on how God's sovereignty aligns with the existence of suffering and moral wrongdoing. The core of the disagreement often centers on the extent of God's involvement in, or permission of, evil acts.
One prominent view, often associated with Reformed theology, emphasizes God's absolute sovereignty over all things, including the existence of evil. This perspective, articulated by figures like John Calvin, posits that God not only permits evil but has ordained it for his own purposes, without being the author of sin itself [1]. Calvin's commentaries, for instance, highlight Adam's ambition and "perverse appetite for illicit knowledge" as the cause of misery, implying a divinely permitted fall rather than an accidental one [10]. This view maintains that God uses evil to bring about a greater good, such as demonstrating his justice and mercy. The Westminster Confession of Faith, a product of Reformed theology, states that God "from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass" [1]. This includes the fall of humanity and the subsequent presence of evil, though God is not considered the author of sin. John Gill, a Baptist/Reformed commentator, further elaborates on the "carnal mind" as "enmity against God," suggesting that this inherent opposition is part of a divinely understood order, even if it leads to death [3].
In contrast, other traditions, including Eastern Orthodox and some Patristic views, emphasize God's goodness and distance from evil, often framing evil as a privation of good or a consequence of free will rather than a direct ordination. John Chrysostom, an Eastern Orthodox Father, questions the origin of evils, stating that while one might not know their source, it does not justify questioning God's creative power [4]. He implies that God's ability to create from nothing distinguishes Him from humans, and the existence of evil should not lead to the absurd conclusion that God is its source [4]. Early Christian thinkers also grappled with this, with some arguing that there is "no evil in substance," suggesting that evil is not a created entity but rather a deviation or corruption of what is good [6]. This perspective often highlights human responsibility for sin, as seen in Matthew Henry's commentary on Cain's murder of Abel, which he describes as a "scarlet, crimson, sin" and a "root of bitterness" stemming from corrupt nature, rather than a divinely orchestrated event [5]. The Testament of the Twelve Patriarchs, an apocryphal work, speaks of "two ways of good and evil" and "two inclinations in our breasts," suggesting an internal human struggle that leads to sin or righteousness [9].
The Catholic tradition, as expressed in the Catechism of the Catholic Church, acknowledges the difficulties human reason faces in understanding God's providence in the face of evil [7]. While affirming God's control over the world, it recognizes that "man experiences many difficulties in coming to know God by the light of reason alone" regarding these matters [7]. This suggests a recognition of the mystery surrounding evil, without necessarily attributing its direct ordination to God.
Despite these differences, various traditions share common ground in affirming God's ultimate power and goodness. All agree that God is not evil and that evil is contrary to His nature. They also generally agree that humanity bears responsibility for sin, even if the extent of God's foreordination or permission of that sin is debated. The divergence often stems from differing hermeneutical commitments regarding the interpretation of biblical texts that speak of God's sovereignty and human freedom. For instance, the Anglican Thirty-Nine Articles of Religion, while affirming predestination, also caution against "curious and carnal persons" who might misuse this doctrine, indicating a sensitivity to the potential for misinterpretations that could lead to despair or antinomianism [8]. The "mystery of iniquity" mentioned in 2 Thessalonians, as interpreted by Jamieson, Fausset & Brown, suggests an anti-Christian force working latently, which will be revealed in due time, implying a struggle against evil that is part of God's larger plan, yet not directly authored by Him [2].
Sources
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.4: and energetic declamation; and as a balm to wounded consciences, it remains to the present hour without a rival. The doctrinal system of Calvin is too well known to require explanation in this place. It is, however, a mistake to suppose that, on those points in which Calvinism is deemed peculiarly to consist, he went a single step farther than Luther himself, and the great majority of the Reformers. He states his views with calmness, clearness, and precision; he reasons on them dispassionately, and never shrinks from any consequenc”
- 2 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 2 Thessalonians 2:7: the mystery of iniquity--the counterwork to "the mystery of godliness" (Ti1 3:16). Anti-Christianity latently working, as distinguished from its final open manifestation. "Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (compare Eph 3:4-5). Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [DE BURGH], just as at His ”
- Romans (Baptist/Reformed) “John Gill on Romans 8:7: Because the carnal mind is enmity against God,.... These words contain a reason why the issue of carnal mindedness is death; because the carnal mind, the wisdom of the flesh, is not only an enemy, but enmity itself against God: against his being; it reasons against it; it wishes he was not; it forms unworthy notions of him; thinks him such an one as itself; and endeavours to bury him in forgetfulness, and erase out of its mind all memorials of him: it is at enmity against his perfections; either denying his omniscience; or arraigning his justice and faithfulness; or de”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: is no need of the body. Truly it may be seasonably said, “The fool will speak foolishness.” ( Is. xxxii. 6 .) Are you not ashamed not to grant, that God can create from nothing? If he creates from matter already existing, wherein does He differ from men? But whence, you demand, are evils? Though you should not know whence, ought you for that to introduce another evil in the knowledge of evils? Hereupon two absurdities follow. For if you do not grant, that from things which are not, God made the things which are, much more shall you be ignorant whence”
- Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 4:8: We have here the progress of Cain's anger, and the issue of it in Abel's murder, which may be considered two ways: - I. As Cain's sin; and a scarlet, crimson, sin it was, a sin of the first magnitude, a sin against the light and law of nature, and which the consciences even of bad men have startled at. See in it, 1. The sad effects of sin's entrance into the world and into the hearts of men. See what a root of bitterness the corrupt nature is, which bears this gall and wormwood. Adam's eating forbidden fruit seemed but a little sin, but it opened the door to the ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — CHAP. XXIII--EVIL NOT IN SUBSTANCE.: "But if any one, proceeding more curiously, inquire: What then was the use of God's making these evil things, which should have so great a tendency to subvert the minds of men?[1] To one proposing such a question, we answer that we must first of all inquire whether there is any 140 evil in substance. And although it would be sufficient to say to him that it is not suitable that the creature judge the Creator, but that to judge the work of another belongs to him who is either of equal s”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, CHAPTER ONE (part 4): the image of God".12 37 In the historical conditions in which he finds himself, however, man experiences many difficulties in coming to know God by the light of reason alone: Though human reason is, strictly speaking, truly capable by its own natural power and light of attaining to a true and certain knowledge of the one personal God, who watches over and controls the world by his providence, and of the natural law written in our hearts by the Creator; yet there are many obstacles which prevent reason from the effective and fruitful use o”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 242: As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal per”
- Introduction “Testament of the Twelve Patriarchs, Introduction, section 52: action, and 4 two modes (of action), and two issues. Therefore all things are by twos, one over against the 5 other. For there are two ways of good and evil, and with these are the two inclinations in our 6 breasts discriminating them. Therefore if the soul take pleasure in the good (inclination), all its 7 actions are in righteousness; and if it sin it straightway repenteth. For, having its thoughts set upon righteousness, and casting away wickedness, it straightway overthroweth the evil, and uprooteth 8 the sin. But if it incline ”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.49: disgrace, and that there should be more comeliness in a dead animal than in a living man! The clause which is immediately added, “To know good and evil,” describes the cause of so great misery, namely, that Adam, not content with his condition, had tried to ascend higher than was lawful; as if it had been said, ‘See now whither thy ambition and thy perverse appetite for illicit knowledge have precipitated thee.’ Yet the Lord does not even deign to hold converse with him, but contemptuously draws him forth, for the sake of exposing”