There are a lot of terrible things that happen in the world, even in our own lives. How do we account for inexplicable suffering, sadness, bad situations that are not getting better? If you don’t have a doctrine of the fall of mankind, which broke the world and cursed it, these questions must eat away at your view of the competency of God at being God. After all, why can’t he superintend the world well enough to keep such disasters from happening, why do thing suddenly go wrong for no apparent reason? But if you believe the world is deeply broken because of a primordial act of rebellion against God, then suffering becomes intelligible as a part of the fall out of that original act of rebellion. People suffer because this world is broken by sin.
“Because Vicariousness is the very idiom of the reality He has created, His death can become ours.” -C.S. Lewis, Miracles
“In science we have been reading only the notes to a poem; in Christianity we find the poem itself.” -C.S. Lewis, Miracles
“On the one hand Death is the triumph of Satan, the punishment of the Fall, and the last enemy. Christ shed tears at the grave of Lazarus and sweated blood in Gethsemane: the Life of Lives that was in Him detested this penal obscenity not less than we do, but more.” -C.S. Lewis, Miracles
“I know a woman with some chronic illness who, occasionally you ask her: ‘How are you feeling,’ ‘Doesn’t it hurt,’ ‘Aren’t you in a lot of discomfort?’ And she says, ‘Nothing that the resurrection won’t cure.'” -Tim Keller, “How to Overcome Waves”
“[Ricouer] points out that in the Babylonian myth, creation is an act of violence: Tiamat, “mother of them all,” is murdered and dismembered; from her cadaver the world is formed.4 Order is established by means of disorder. Creation is a violent victory over an enemy older than creation. The origin of evil precedes the origin of things. Chaos (symbolized by Tiamat) is prior to order (represented by Marduk, god of Babylon). Evil is prior to good. Violence inheres in the godhead. Evil is an ineradicable constituent of ultimate reality, and possesses ontological priority over good….
In the Babylonian myth, however, there is no “problem of evil.” Evil is simply a primordial fact. The simplicity of its picture of reality commended it widely, and its basic mythic structure spread as far as Syria, Phoenicia, Egypt, Greece, Rome, Germany, Ireland, and India. Typically, a male war god residing in the sky—Wotan, Zeus, or Indra, for example—fights a decisive battle with a female divine being, usually depicted as a monster or dragon, residing in the sea or abyss.5 Having vanquished the original Enemy by war and murder, the victor fashions a cosmos from the monster’s corpse. Cosmic order equals the violent suppression of the feminine, and is mirrored in the social order by the subjection of women to men. Male supremacy and contempt for the womanly is explicit in the Enuma Elish: “What male is this who has pressed his fight against thee? It is but Tiamat, a woman, that flies at thee with weapons!…
The implications are clear: humanity is created from the blood of a murdered god. Our very origin is violence. Killing is in our blood. Humanity is not the originator of evil, but merely finds evil already present and perpetuates it. Our origins are divine, to be sure, since we are made from a god, but from the blood of an assassinated god.9 We are the consequence of deicide. Human beings are thus naturally incapable of peaceful coexistence; order must continually be imposed upon us from on high. Nor are we created to subdue the earth and have dominion over it as God’s regents; we exist but to serve as slaves of the gods and of their earthly regents. The tasks of humanity are to till the soil, to produce foods for sacrifice to the gods (represented by the king and the priestly caste), to build the sacred city Babylon, and to fight and, if necessary, to die in the king’s wars.” -Walter Wink, Engaging the Powers