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I have also dealt with the problem of suffering, more so online.
I have written on 'problems' in the plural in agreement with John S. Feinberg's book, 'The Many Faces Of Evil'.
Another problem of evil that I ponder on very seriously, so far more so alluded to in posts and comments is the concept of 'subtle evils'.
Subtle according to Oxford being 1 evasive, mysterious...hard to grasp (1390) which is the definition in general that I am using in regard to evils being less obvious in comparison to ones discussed with the logical and gratuitous problems.
Theologically and philosophically this can be explained:
As noted on this blog previously.
John Calvin makes the point in the Bondage and Liberation of the Will that purity is spoiled by a tiny blemish and implies that sin is included in every good work (in this present realm). Calvin (1543)(1996: 27).
From Romans Chapter 3
Due to the universal sinful nature of humanity described in Romans, Chapter 3, where it is mentioned that there are none righteous in verse 10, and none that seek God in verse 11. C.E.B. Cranfield states that this passage (vv. 10-18) indicates that without exception, all people are sinners. Cranfield (1992: 66). Cranfield further writes that the idea being put across is that human beings live as if they have no reckoning with God, and are practical, even if not actual atheists. Cranfield (1992: 67). Robert H. Mounce notes concerning this passage that although some may seek a religious experience, it is not the same as seeking the true God. Mounce (1995: 109). To Mounce, God seeks the Christian believer, and not the other way around. Mounce (1995: 109).
Romans 3:10-18 New American Standard Bible (NASB)
10 as it is written, “There is none righteous, not even one; 11 There is none who understands, There is none who seeks for God; 12 All have turned aside, together they have become useless; There is none who does good, There is not even one.” 13 “Their throat is an open grave, With their tongues they keep deceiving,” “The poison of asps is under their lips”; 14 “Whose mouth is full of cursing and bitterness”; 15 “Their feet are swift to shed blood, 16 Destruction and misery are in their paths, 17 And the path of peace they have not known.” 18 “There is no fear of God before their eyes.”
From Calvin's point I reason that even the most obedient Christian has a taint of sin in thoughts and acts and actions and therefore certainly could commit subtle evils.
The regenerate and unregenerate alike could commit subtle evils based on Romans 3 and other Scripture and philosophical deductions and the observations of Cranfield and Mounce.
I had two recent discussions with local intellectual friends on these issues.
One friend, a moderate Mennonite-Baptist conservative, with environmental and missions issues, who has a wife and children and is a very dedicated Christian family man, is concerned that many Christian evangelicals may make an idol of the issues of abortion on demand and homosexuality and same-sex marriage which indeed from a contextual Biblical worldview would be sinful things to be involved in, I agree, and yet poverty and the environment are often ignored by conservatives.
Could that at times possibly lead to subtle evils?
Possibly.
Wrong thoughts could lead to sin and therefore subtle evil and evils.
He also mentioned the possibility that some evangelicals particularly in suburbs place too much emphasis on the family, to the extent of making it an idol and it prohibits one from serving God properly.
Possible at times, although he did state the Christian family was also vital.
Reasonable.
My other friend, interested in local missionary work, mentioned that he knew of some hyper-charismatic evangelicals that believed that if one has enough faith that they should never be sick.
When my friend wisely mentioned to one of the persons that all persons eventually die because of old age and a failing body, and that was indeed because of some type of illness, the one hyper-charismatic person denied this concept vehemently.
My friend stated that God can also use at times some type of suffering for good purposes.
I would suggest Romans 8: 28-30 as a text in this regard.
Romans 8:28-30
New American Standard Bible (NASB)
28 And we know that [a]God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30 and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.
This concept of God using suffering for good purposes was denied by the hyper-charismatic evangelical, according to my friend.
This is my mind, is a subtle evil in that the person significantly fails to acknowledge the true nature of God and the true nature of fallen humanity and the nature of Biblical salvation and the Gospel, when the theologies could be more apparent with a more open-mind, prayer and study.
The person has an over reliance on faith as in fideism. This is a false philosophy, and not a healthy, Godly, Biblical spirituality.
I am not stating the person is outside of Christ, but I reason the person is in error.
I conclude
Subtle evils, and associated sins, although not as historically notable as many of the evils within the logical and gratuitous problem still need to be covered within the atoning work of Christ and by a future resurrection. All humanity, other than Jesus Christ, are guilty of subtle evils and cannot inherit God's Kingdom in present flesh and blood (1 Corinthians 15) as well as any greater evils committed.
Subtle evils can be as simple as not loving others as we should in Christ (John 13, John 15) and our neighbour (Matthew 22, Mark 12).
As simple as not treating another person as we should and I admit I am sometimes guilty.
Thankfully, there is the grace of the Gospel, John 1, John 3, Romans 5, Ephesians 2, Hebrews 9, Revelation 20-22 for those in Christ.
CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
CONCISE OXFORD DICTIONARY, Ninth Edition 1995, Oxford.
CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.
MOUNCE, R.H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.
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