Unlike personal sins, which are more individual in nature, collective evil affects everyone, even those who are not directly involved or believe they are safe from its reach. As N.T. Wright rightly points out in “Evil and the Justice of God” (InterVarsity Press, Illinois, USA, 2006), the first step in addressing evil is to understand it accurately. Wright warns against simplifying the issue by either denying the goodness of God’s creation or downplaying the seriousness of evil itself (pp. 40-41). He also criticizes the tendencies to blame others or claim moral superiority through victimhood, noting that these approaches do not effectively address the pervasive presence of evil:
“The culture of victimhood has become a popular trend, where individuals vie for the moral high ground to portray themselves as blameless, while assigning fault to others. Both the culture of external blame (leading to lawsuits, glorification of victims, and self-righteousness) and the culture of self-blame (resulting in depression and social paralysis) are inadequate responses to the realities of evil, not only in philosophical debates but also in our daily lives, visible on our streets and screens” (pp. 29-30).
The current crisis of climate change and greenhouse gas emissions serves as a poignant example. While developed nations often demand more from developing and underdeveloped countries, they frequently fail to acknowledge their own responsibilities, as illustrated by President Trump’s stance, or fulfill their commitments. While they may currently possess resources to temporarily mitigate the consequences of climate crises, they may be morally and mentally unprepared to confront its full impact when it inevitably strikes. Conversely, those already affected by climate change experience its effects daily, rendering them more resilient in the face of its ongoing challenges. [See BT Song 1144]
Revised 2-7-2-2024
Gurukulam
Unlike personal sins, which are more individual in nature, collective evil affects everyone, even those who are not directly involved or believe they are safe from its reach. As N.T. Wright rightly points out in “Evil and the Justice of God” (InterVarsity Press, Illinois, USA, 2006), the first step in addressing evil is to understand it accurately. Wright warns against simplifying the issue by either denying the goodness of God’s creation or downplaying the seriousness of evil itself (pp. 40-41). He also criticizes the tendencies to blame others or claim moral superiority through victimhood, noting that these approaches do not effectively address the pervasive presence of evil:
“The culture of victimhood has become a popular trend, where individuals vie for the moral high ground to portray themselves as blameless, while assigning fault to others. Both the culture of external blame (leading to lawsuits, glorification of victims, and self-righteousness) and the culture of self-blame (resulting in depression and social paralysis) are inadequate responses to the realities of evil, not only in philosophical debates but also in our daily lives, visible on our streets and screens” (pp. 29-30).
The current crisis of climate change and greenhouse gas emissions serves as a poignant example. While developed nations often demand more from developing and underdeveloped countries, they frequently fail to acknowledge their own responsibilities, as illustrated by President Trump’s stance, or fulfill their commitments. While they may currently possess resources to temporarily mitigate the consequences of climate crises, they may be morally and mentally unprepared to confront its full impact when it inevitably strikes. Conversely, those already affected by climate change experience its effects daily, rendering them more resilient in the face of its ongoing challenges.
Revised 2-7-2-2024
Gurukulam
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