Why God permits evil
Early Christian writers said God can permit evil without being evil himself. Clement of Alexandria, Tertullian, Origen, Irenaeus, and others connect evil with human choice, the devil, testing, and God’s providence. They also say God can turn suffering toward good and judge evil justly. The answers are broad and strong, though the writers explain the reason in different ways.
91 early-church witnesses · 182 source quotations · compared with Scripture
Why God permits evil?
Early Christians said God permits evil for a purpose, but he is not the author of evil. Clement of Alexandria, Tertullian, Origen, Irenaeus, and others tie evil to human choice, the devil, discipline, testing, and a larger providence that can turn suffering toward good. They also insist that God judges evil rightly and may allow it for repentance, correction, or the proving of faith.
The witness is broad and fairly consistent on permission and providence, though the writers explain the issue in different ways and sometimes argue against pagan or heretical ideas more than they give a single full theory. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Early Christian writers usually said God permits evil, but does not do evil himself.
- They often linked evil to free choice, sin, the devil, and divine judgment.
- Several writers said God can use suffering to test, correct, or purify people.
- The strongest witness is broad, but there is not one single formula from every author.
Questions Answered by the Sources
Why did early Christians think God allows suffering and evil?
They often said God allows evil and suffering so faith can be tested, hearts can be corrected, and good can come from hardship. Clement says God uses what looks like evil for a good end, Origen says some events are hidden in providence, and Cyprian says the Lord permits these things while a person’s freedom is tested. Hermas and Lactantius also connect hardship with discipline and divine care.
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Arnobius, Against the Heathen Direct teaching
55. But when, overcome, we agree that there are these things, and expressly allow that all human affairs are full of them, they will next ask, Why, then, the Almighty God does not take away these evils, but suffers them to exist and to go on without ceasing through all the ages?
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Clement of Alexandria, The Stromata (Miscellanies) Direct teaching
For it is the work of the divine wisdom, and excellence, and power, not alone to do good (for this is, so to speak, the nature of God, as it is of fire to warm and of light to illumine), but especially to ensure that what happens through the evils hatched by any, may come to a good and useful issue, and to use to advantage those things which appear to be evils, as also the testimony which accrues from temptation.
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Cyprian, Treatises Direct teaching
But the Lord permits and suffers these things to be, while the choice of one's own liberty remains, so that while the discrimination of truth is testing our hearts and our minds, the sound faith of those that are approved may shine forth with manifest light.
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Origen, De Principiis (On First Principles) Direct teaching
...ter, which is beyond man, does not appear at once, at first glance, to those who are less versed in divine discipline, this is not at all to be wondered at. For divine things are brought down somewhat slowly to the understanding of men, and escape notice in proportion as one is either skeptical or unworthy. For although it is certain that all things which exist in this world, or take place in it, are ordered by the providence of God, and certain events do appear with sufficient clearness to be under the disposal of His providential government, yet others unfold themselves so mysteriously and incomprehensibly that the plan of Divine Providence with regard to them is completely concealed. So it is occasionally believed by some that particular occurrences do not belong to Providence, because the principle escapes their grasp, according to which the works of Divine Providence are administered with indescribable skill. Yet this principle of administration is not equally concealed from all. For even among men themselves, one individual gives less consideration to it, another more. While by every man, He who is on earth, whoever is the inhabitant of heaven, is more acknowledged. And th
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Gregory Thaumaturgus, Oration to Origen Supporting witness
... also secured that when the soul had now become endowed with that power, though not gifted with the divine and pure reason, it might at least not be without that fear which agrees with this reason. Thus the human reason and the divine reason began to act in me at once and together. The one gave help with a power that, at least to me, cannot be explained, though proper to itself. And the other received help. When I reflect on this, I am filled at once with gladness and with terror. I rejoice indeed in the leading of providence, and yet I am also filled with awe by the fear lest, after being granted such blessings, I should still somehow fail of the end. But I do not know how my discourse has stayed so long on this matter. I am eager to give an account of the wonderful arrangement of God's providence in the course that brought me to this man. Yet before this, I had been anxious to pass in few words to the matters that come next in order. Certainly I did not imagine that I could offer to him who dealt with me in this way the tribute of praise, or gratitude, or piety that is due to him. For if we gave our discourse such names while still saying nothing worthy of the subject, we migh
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Clement of Alexandria, The Stromata (Miscellanies) Supporting witness
...dence. Since there is a Providence, it would be impious to think that the whole of prophecy and the divine arrangement concerning a Savior did not take place according to Providence. And perhaps one should not even try to prove such things, since divine Providence is clear from the sight of all its skillful and wise works that are seen. Some of these take place in order, and some appear in order. And He who gave us being and life has also given us reason, since He wished us to live rationally and rightly. For the Word of the Father of the universe is not the spoken word, but the wisdom and most clear kindness of God, and also His power, which is almighty and truly divine, and not incapable of being understood by those who do not confess—the all-powerful will. But since some are unbelieving, and some are argumentative, not all attain the perfection of the good. For it is not possible to attain it without the exercise of free choice. Nor does the whole depend on our own purpose, as, for example, in what is determined to happen. For by grace we are saved. Not, indeed, without good works. But by being formed for what is good, we must gain an inclination toward it. And we must have t
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Origen, De Principiis (On First Principles) Supporting witness
... principles, conferring rewards according to the merits and motives of each individual. The present divine arrangement of things is not confined within the life of this world. Rather, the pre-existing state of merit always provides the ground for the state that follows. And so, by an eternal and immutable law of equity, and by the controlling influence of Divine Providence, the immortal soul is brought to the summit of perfection. If, however, someone objects to our statement that the word of preaching was purposely put aside by certain men of wicked and worthless character, and asks why the word was preached to those over whom the Tyrians, though certainly despised, are preferred by comparison, by which course their wickedness was certainly increased and their condemnation made more severe, that they should hear the word who were not going to believe it, then they must be answered as follows. God, who is the Creator of the minds of all men, foreseeing complaints against His providence, especially from those who say, "How could we believe when we neither saw those things which others saw, nor heard those words which were preached to others? In so far is the blame removed from us
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Ecclesiastes 8:11 Background
Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil.
Did the early Christians connect evil with human choice and judgment?
Yes. Hermas, Irenaeus, Methodius, and Peter of Alexandria tie evil to disobedience, while Novatian and Victorinus speak of God’s judgment against sin. The Bible passages most aligned with this line say the wicked are for the day of evil, the sentence against evil is not delayed forever, and God brings judgment on wrongdoers.
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Novatian, Treatise Concerning the Trinity Supporting witness
...he tree of life. And likewise He placed near it another tree, the tree of the knowledge of good and evil. He gave a command and decreed a judgment against sin. He preserved the most righteous Noah from the dangers of the flood, because of the merit of his innocence and faith. He translated Enoch. He chose Abraham into the fellowship of His friendship. He protected Isaac. He increased Jacob. He gave Moses as a leader to the people. He delivered the groaning children of Israel from the yoke of slavery. He wrote the law. He brought the offspring of our fathers into the land of promise. He instructed the prophets by His Spirit. And through all of them He promised His Son Christ. And at the time at which He had covenanted that He would give Him, He sent Him. Through Him He desired to come into our knowledge, and to pour out on us the rich stores of His mercy, by giving His abundant Spirit to the poor and lowly. And because He is generous and kind of His own free will, lest this whole world, turned away from the streams of His grace, should wither, He willed that the apostles, as founders of our family, should be sent by His Son into the whole world. Thus the human race might become c
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Methodius, From the Discourse on the Resurrection Direct teaching
...nd the commandment, which was ordained to life, I found to be unto death," Romans 7:9-10. For after God gave the law, and commanded me what I ought to do and what I ought not to do, the devil worked lust in me. For the promise God gave me was for life and incorruption, so that by obeying it I might have ever-flourishing life and joy leading to incorruption. But for the one who disobeyed it, it would end in death. But the devil, whom he calls sin because he is the author of sin, took an opportunity through the commandment to deceive me into disobedience. He deceived me and killed me, thus making me subject to the sentence, "In the day that you eat of it you shall surely die," Genesis 2:17. Therefore the law is holy, and the commandment holy and just and good, Romans 7:12, because it was given not for harm but for safety. For let us not suppose that God makes anything useless or harmful. "What then? Was that which is good made death to me?" Romans 7:13. That is, was what was given as law, so that it might be the cause of the greatest good, made the cause of death? God forbid. For it was not the law of God that became the cause of my being brought under corruption, but the devil. T
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Hermas, The Shepherd (Pastor) Direct teaching
"How, sir," I said, "did they become worse after they had known God?" He answered, "The person who does not know God and does evil receives a certain punishment for his wickedness. But the person who has known God ought no longer to do evil, but to do good. So if, when he ought to do good, he does evil, does he not seem to do greater evil than the one who does not know God? For this reason, those who have not known God and do evil are condemned to death. But those who have known God, and have seen His mighty works, and still continue in evil, will be punished doubly and will die forever. In this way, then, the Church of God will be purified. For as you saw the stones rejected from the tower, and handed over to the evil spirits, and cast out from there, so they also will be cast out, and there will be one body of those who are purified. The tower also became, as it were, like one stone after its purification. In the same way, it will also be with the Church of God after it has been purified and has rejected the wicked, the hypocrites, the blasphemers, the doubters, and those who commit different kinds of wickedness. After these have been cast away, the Church of God will be one body
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Irenaeus, Against Heresies: Book IV Direct teaching
Humans have gained the knowledge of good and evil. It is good to obey God, to believe in Him, and to keep His commandments, and this is the true life for humans; not obeying God is evil and leads to death. Since God gave humans such mental power, they can understand both the good of obedience and the evil of disobedience. This allows the mind, through experience, to wisely choose better things, ensuring that they are never lazy or neglectful of God's command. Learning that disobedience to God, which deprives them of life, is evil, they should avoid it completely. Understanding that what preserves life is obedience to God, they should diligently follow it with earnestness. Humans, therefore, have twofold experiences: knowing both kinds of actions, they can choose better paths with discipline. Without knowledge of the opposite, how could they understand what is good? A clear and definite understanding of what is presented is better than mere opinion. Just like tasting helps the tongue distinguish sweet from bitter, vision helps the eyes distinguish black from white, and hearing helps the ear recognize different sounds, the mind uses the experience of both good and evil to firmly hold
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Proverbs 16:4 Background
The LORD hath made all things for himself: yea, even the wicked for the day of evil.
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Job 2:10 Background
But he said to her, “You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil?” In all this Job did not sin with his lips.
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Genesis 6:5 Background
The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.
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Proverbs 14:22 Background
Do they not go astray who devise evil? Those who devise good meet steadfast love and faithfulness.
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Proverbs 11:27 Background
Whoever diligently seeks good seeks favor, but evil comes to him who searches for it.
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Wisdom of Sirach 39:25 Background
For the good are good things created from the beginning: So evil things for sinners.
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Wisdom of Sirach 39:27 Background
All these things are for good to the godly: So to the sinners they are turned into evil.
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Jeremiah 33:17 Background
But the face of the Lord is against them that do evil, To destroy their memorial from the earth. The righteous cried, and the Lord hearkened to them,
More related quotations from this section 6 shown
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Romans 3:8 Background
And why not do evil that good may come?—as some people slanderously charge us with saying. Their condemnation is just.
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Daniel 9:14 Background
Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.
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Wisdom of Sirach 19:28 Background
And if for want of power he be hindered from sinning, Yet when he findeth opportunity he will do evil.
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Jeremiah 33:22 Background
The death of sinners is evil: And they that hate righteousness will go wrong.
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Hosea 12:14 Background
For God will bring every work into judgment, With everything that has been overlooked, Whether it be good, or whether it be evil.
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Jeremiah 36:9 Background
For evildoers shall be destroyed: But they that wait on the Lord, they shall inherit the land.
Common Questions
Did early Christians think God causes evil?
Most of these writers said no. They said God may permit evil or turn it to a good end, but evil itself comes from sin, the devil, or human choice.
Why would God allow suffering?
They often said God allows suffering to test faith, call people to repentance, or bring about a better good. Some also said suffering fits divine judgment and justice.
Did early Christians believe evil had a purpose?
Yes, many said God can use evil or suffering for a purpose without approving of the evil itself. Clement, Origen, Tertullian, and Cyprian all speak this way.
Source Index for Why God permits evil
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 182 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 91
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 91
Related Bible passages saved for comparison with the early Christian quotations.