The Incarnation and the Problem of Evil

I got involved in a bit of a debate about ID here, hopefully the link works. As the conversation progressed we worked our way around to the Problem of Evil, and I got to thinking about what the Incarnation has to say about the problem of evil. Towards the end of the discussion I promised to put my thoughts out for others to see here on my blog. Sadly, the topic is to big to do justice to in such a short time, so my thoughts are really just a beginning of a reflection on the question rather than any sort of final answer. I do hope, however, to be able to suggest some places to look for further, more developed thoughts that reflect on the issue.

To summarize, I believe the gospels, Paul's letters, and the other parts of Scripture that speak to the question show God responding to evil simply by being with those who suffer. The Incarnation does not deny evil or get rid of it, but it does break the power evil and suffering have over people somehow.

This summary requires some proving from the text, though. So, first I should clarify how I will be approaching the texts I reference. While some portions of Scripture are clear, others are much less so. With this in mind, the passages will be considered primarily on three levels. First, each passage shall be examined on its own. Second, each passage will be considered with respect to its position both in the rest of the book it is found in and in the rest of Scripture. Third, the passage shall be considered with respect to when and for whom it was written. A fourth level that may be examined focuses upon particular words that point to multiple different things at once. This fourth level is less immediately useful than the first three and frequently none of the words in a given passage can be readily expected to have the sort of multiple meanings required for usefulness on this allegorical/metaphorical level of analysis.

Since this is merely a first glance over the subject I will only be considering two passages reflective of the two different areas of theology. A more complete examination would certainly need to look at more passages and also look to see what various traditions have made of them. The first, which is reflective of the concerns of liberation theology, is Luke 5:12-13. The second, which is reflective of deeper thought in christology, is John 1:14 taken with Galatians 3:13.

Luke 5:12-13
"12While Jesus was in one of the towns, a man came along who was covered with leprosy. When he saw Jesus, he fell with his face to the ground and begged him, 'Lord, if you are willing, you can make me clean.' 13Jesus reached out his hand and touched the man. 'I am willing,' he said. 'Be clean!' And immediately the leprosy left him."

The first level reading of this passage is clear and simple. Jesus runs into a leper, the leper asks to be healed, and Jesus fulfills the request. The second level reading gets somewhat more complicated. First it is important to note that touching a person who had leprosy made the toucher unclean according to the Law and touching lepers was therefore forbidden (cf Leviticus 22:4-7). Therefore, in Luke 5:12-13 Jesus is specifically violating a prohibition while healing the leper. This is more often taken as a comment on Jesus power and authority, but it also emphasizes the connection Jesus made with those who suffer. Moving to the third level, we come back to the prohibition against touching the unclean, such as lepers. As a rule lepers wandered around outside of towns to keep away from others and had to warn anyone they saw that they had leprosy. As I noted on the previous level, Jesus ignores this rule and, in touching the leper, makes the leper clean and brings him back into the society.

On both the second and third levels of examination we see reaffirmed the importance of the fact that Jesus touched the leper who previously was separated from everyone by gaping divides that only healing could remove. In short, Jesus healed by standing or joining with the one who was suffering.

As I said this is reflective of the concerns of liberation theology. If you google for liberation theology you can probably find more information on Jesus standing with the poor and suffering. If you want a specific written text try looking up James H. Cone's God of the Oppressed.

John 1:1,14
"1In the beginning was the Word, and the Word was with God, and the Word was God.

14The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth."

Galatians 3:13
"Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: 'Cursed is everyone who is hung on a tree.' "

The first passage is one of the few clear passages in Scripture. It simply says that God became a human being and has stood with us. This is clearly the meaning of the text at all levels of reading. Incidentally, this is the passage that establishes the importance of "word" for reading at the fourth level.

Turning to Galatians, the first level reading is somewhat clear. Jesus saves us by taking our place somehow and standing where we all stand according to the law. Turning to the second level of reading it is good to note that the passage from the Law that Paul refers to is Deuteronomy 21:23. This reaffirms the surface reading and suggests that Jesus could be said to be burning in Hell. The third reading level brings us to a consideration of soteriology (the area of theology that focus on saying how it is that we are saved). In particular it lends support to the Eastern Orthodox teaching that salvation comes from the assumption of human nature into the divine nature. It then extends this region of salvation to the depths of Hell as well as all of human experience on earth.

Taking these passages from John and Galatians together it appears that God's answer to the evil of earth and Hell is to stand with us in both places.

This second set of passages reflects thinking in christology and soteriology. You may be able to find more information by googling, but better information can probably be found in books focused on how Christ saves humanity. One such work that may prove interesting on the topic is Hans Urs von Balthasar's Mysterium Paschale: The Mystery of Easter.

Taking both these strands of theology together it appears that my initial summary of what the Incarnation says about the Problem of Evil. God does not simply prevent it from happening, God takes it in his arms, destroys its power, and makes the whole world seem to shine in spite of all the evils one can still see in the world.

Hopefully the reader has found this little bit of reflection interesting, or even enlightening, if God has granted that grace.

Now, may we go in peace to love and serve the Lord.

Jon