An integrated, biblical and theological approach to the psychology of evil must begin

with a definition of evil. Lisa Lopez Levers supports the ideas of P. Zimbardo (2007) in defining

evil as intentionally behaving in ways that harm, abuse, demean, dehumanize, or destroy

innocent othersor using ones authority and system power to encourage or permit others to do

so on your behalf (Lopez Levers, 2012, p. 265). Some religions contrast good versus evil,

moral versus immoral and right versus wrong which takes responsibility of evil acts away from

good people, yet good people do contribute to and enable evil action. Evil can result from an

inherent part of individuals or be the result of environment and experience (p. 265).

Lopez Levers again credits Zimbardo (2007) in stating that humans tend to view evil as

an essentialized quality that is inerent in some people and not others , as if this essence of evil

is simply something they are born with, simply his disposition (Lopez Levers, 2012, p. 265).

This theory purports man has little or no control and discounts the second result of evil

environment or experience. It also begs the question of what happens when good people do bad

things. Some religions contrast good versus evil, moral versus immoral and right versus wrong

which takes responsibility of evil acts away from good people, yet good people do contribute to

and enable evil action (Why is there Evil and Suffering?).

Because of free will, man easily succumbs to evil without even recognizing what he is

doing thus supporting the second result of evil environment or experience. From an existential

point of view, Lopez Levers speaks of otherness which a man embodies when looking on other

people as different in some way. Whether, gender, race, religion, social class, intelligence,

sexual orientation or a myriad of other descriptions, man is constantly grouped and separated - us

from them (p 266). Before delving into the meat of Lopez Levers text from an existential view

and the understanding that situational and internal factors influence the propensity towards evil,
it is important to explore the biblical perspective of evil. Evil acts and evil people inevitably

cause us to reckon with the nature of life our place in the world, and the God who could have

intervened to stop the harm, but did not (Lampman and Shattuck, 1999, p. 38). Evil acts elicit

questions such as Why, O Lord, do you stand far off? Why do you hide yourself in times of

trouble? In his arrogance, the wicked man hunts down the weak, who are caught in the schemes

he devises. He boasts of the cravings of his heart; he blesses the greedy and reviles the Lord

(Psalm 10:1-3, New International Version).

How do we wrestle with evil and what does an evil encounter force us to fact

about ourselves? The concept of Evil as it relates to God and Christianity is an age-old problem

for non-Christians as most raise questions about how evil can exist in the world if God is good or

since God is all-powerful. Many have come to a conclusion that God must not be good or all-

powerful because evil does exist in the world. In the article, Suffering and the Problem of Evil

by Beth Davies-Stofka the history of finding a solution for evil from a theological perspective

dates back to the second century when Irenaeus argued that evil is necessary for human moral

and spiritual development and is part of Gods purpose.

God created humans in a morally and spiritually imperfect state so that they can strive in

response to suffering, in order to grow into full fellowship with God. This argument continues

to influence beliefs today, but is it totally valid? The Bible tells us God created the world and it

was good. So, God did not initially create man as morally and spiritually imperfect, but rather

that status came from the fall of Satan and mans sin. In fact, even Satan was created as a good

being but God allowed him free will to choose whether or not to follow him. He chose not to

follow God and therefore is the heart of evil. Likewise, man was created with that same free will

and it is up to each individual whether to worship and obey God or turn from him.
The story of Job, John 14:30 and 1 Thes. 3:5 all teach that Satan is the ruler of this world and it is

Satan that tempts man to sin, causing pain and suffering with his temptation. In the story of

Job, Satan caused physical illness, natural disaster, and financial ruing, among other problems.

But, man also has a part in evil because it is his corrupt nature that brings about evil, yet that evil

is not to be blamed on God. James 1:13-15 states Let no one say when he is tempted, I am

tempted by God, for God cannot be tempted by evil, and he himself tempts no one. But each one

is tempted when he is lured and enticed by his own desires. Then when desire conceives, it gives

birth to sin, and when sin is full grown, it gives birth to death.

Because of the fall, creation was cursed and God removed man from the garden of Eden

thus forcing him to live in the world and be tempted by Satan (Gen. 3:17-18). Yet, God is in

control. Isa 45:7 says, I am the one who forms light and creates darkness; the one who brings

about peace and creates calamity, Amos 3:6 questions whether God is responsible stating, If an

alarm sounds in a city, do people not fear? If disaster overtakes a city, is the Lord not

responsible? These passages point out that God is in control, but is not controlling. He uses the

evil in the world for His own purpose. In Gen. 50:20, God preserved the family and nation of

Israel by using the evil acts of Josephs brothers and in Rom. 8:28-29, we find God causes all

things to work together for good for those called according to His purpose. It does not state that

He causes all things to work for good for everyone (Why is there evil and suffering).

Because of free will, man easily succumbs to evil without even recognizing what he is

doing. Lopez Levers speaks of otherness which a man embodies when looking on other people

as different in some way, whether, gender, race, religion, social class, intelligence, sexual

orientation or a myriad of other descriptions, man is constantly grouped and separated us from

them and the problem has reached enormous heights in schools where much time is spent on
education students about the ills of bullying. The Bible warns in Micah 2:1, Woe to those who

scheme iniquity. Who work out evil on their beds! When morning comes, they do it , For it is in

the power of their hands. Further, in 2 Corinthians 6:14, man is instructed, Do not be bound

together with unbelievers, for what partnership have righteousness and lawlessness or what

fellowship has light with darkness. It is not always easy, but man should not turn from beliefs

and values and peer or group pressure can easily force a change. Introspection in counseling can

help people understand their own beliefs, values and motivations for othering but does not

consider environmental factors. Theologically, mans evil can be measured as a depravity of

the essential human goodness (Lopez Levers, 2012, p. 268). This depravity can come from

situational and dispositional factors as was previously introduced.

Labeling or situational otherness was brought out in the Stanford Prison Experiment

where prisoners were continually devalued beginning with numbers which became each inmates

new name and prison guards controlled them when stripped of personal freedoms, fear and

anxiety increased and ultimately inmates lost all feelings of autonomy. Likewise, the well-

known Nazi regime under Hitler points to how judging ones peers can eventually tear down a

whole society. The Bible points out in Proverbs 6:16-19, There are six things the LORD hates,

seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood, a

heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours

out lies, and a person who stirs up conflict in the community.

Arendt coined the phrase banality of evil stating moral conduct depends on mans own

intercourse where environmental factors can affect behavior and where the idea of disposition is

born from an existence of right and wrong as an absolute concept. Situational forces can cause a

man to ignore his moral compass and succumb to everyday evil. (Lopez Levers, 2012, pp. 272-
273). Going back again to the Stanford Prison experiment, not all guards participated in

dehumanizing prisoners but Zimbardo suggested two reasons for those who do succumb to

powerful system practices: information from others to help navigate the world and passive

complicity connected to fear of not fitting into a peer group unless they yield their beliefs to

align with the group. This type of pressure or emotional prejudice is marked by powerful

feelings of conformity due to the need to belong.

All of the practices analyzed lead back to Satans influence and his goal to destroy

anything that reveals the glory of God. Evils plan is to steal from him what is most sacred and

most human: faith, hope, and love If evil can destroy faith, hope, and love, then, in fact, it

has to a large degree debilitated our capacity to function in the world, in relationships, and on

behalf of God and others (Lampman and Shattuck, 1999, pp. 38 and 39). There is hope from

redemption from evil through the meaning of life and its relation to the meaning of suffering.

Victor Frankl, a Holocaust survivor, instructs us that man does have a choice of action (Lopez

Levers, 2012, p. 277).

When faith, hope, and love have dimmed, counselors and psychologists can be influential

in bringing the person back to a fullness of faith, hope, and love, but they should not merely take

a dispositional view asking Who is responsible? but should also understand the deviant

behavior from the perspective of What factors contributed to this behavior? (Zimbardo, 2007)

and the specific circumstances and experiences from which the evil evolved (Lopez Levers,

2012, p. 265). It is important for counselors, however, to clarify their own belief system and the

experiences that led up to such a belief system. Chaplains go through extensive training in

clinical pastoral education (CPE) which normally is initiated with a didactic on creating ones

own personal philosophy based on his family tree and the attachments, good or bad, that have
developed over the years to lead the chaplain to a place where he first understands himself and

his own need to grapple with the evil in his life before attempting to minister to others who are

faced with physical challenges, often questioning God as to why He allowed the suffering or

asking if God is punishing the patient for some reason. As a chaplain in a level one trauma

center, this author has witnessed first-hand, the sobering consequences of evil as patients and

families suffer, either from their own poor decisions and acts or at the hands of others who

have caused pain and suffering on another due to their evil acts.

For counselors and chaplains alike, unconditional positive regard must be displayed

through genuineness, congruence, empathy and warmth (including respect for others) with

attention given to multicultural awareness factors such as race, gender, ethnicity, sexual

orientation, and spiritual and religious issues (Lopez Levers, 2012, p. 276). Fear impacts

individuals, often rearing its ugly head through prejudice which impacts individuals and causes

them to constantly adapt to their environment. As a chaplain, this author is often faced with

initial spiritual support for the patients and families to understand the circumstances surrounding

their trauma, their worldview, and the new normal they are entering which begins with and

understanding of the role the environment has played in their situation. Understanding a

patients religious practices and spirituality are valuable resources in this initial support process.

Chaplains often begin, in a hospital setting, what should be further developed by counselors and

therapists after the patients safety, security and health have been addressed and he is ready to

continue life in the world under his new normal situation but without compromising the moral

good from his worldview. As with counselors, language plays an important role in uncovering a

patient or clients thoughts and feelings. As a chaplain, this author encourages those to whom he

ministers to talk about their life story which ultimately reveals their true self.
 Forgiveness can play an important role in the Christian therapeutic process, whether

originating through talks with a chaplain after a physical trauma and then being explored by a

counselor, or originating through a counselor or therapist. The forgiveness may be a forgiveness

of self as well as a forgiveness of others. Particularly with a depressed patient or client, it is

important for mental health therapists need to encourage clients to self-reflect on their inner

monologue without external interference helping clients to realize that they have choices

(Lopez Levers, 2012, p. 277). One cannot truly express empathy without an initial self-

awareness of their own worldview. Only then can they authentically encounter the experiences

of another with understanding and therefore an increased compassion (Lopez Levers, 2012, p.

277). Whether forgiveness of self or forgiveness of others (or both) is in order, it is important to

approach the forgiveness process through a person-centered and/or a reality therapy approach

relating to the patient or client that the choice is up to them.

The bible addresses forgiveness in Luke 6:27-38 (Berean Study Bible)

27 But I tell you who hear me: Love your enemies, do good to those who
hate you, 28 bless those who curse you, pray for those who mistreat you.
29 If someone strikes you on one cheek, turn to him the other also. If
someone takes your cloak, do not stop him from taking your tunic. 30 Give to
everyone who asks you, and if anyone takes what belongs to you, do not demand
it back.31 Do to others as you would have them do to you. 32 If you love those
who love you, what credit is that to you? Even sinners love those who love
them. 33 And if you do good to those who are good to you, what credit is that to
you? Even sinners do that. 34 And if you lend to those from whom you expect
repayment, what credit is that to you? Even sinners lend to sinners, expecting
to be repaid in full. 35 But love your enemies, do good to them, and lend to them
without expecting to get anything back. Then your reward will be great, and you
will be sons of the Most High, because he is kind to the ungrateful and wicked. 36
Be merciful, just as your Father is merciful.
37 Do not judge, and you will not be judged. Do not condemn, and you
will not be condemned. Forgive and you will be forgiven. 38 Give, and it will be
given to you. A good measure, pressed down, shaken together and running over,
will be poured in your lap. For with the measure you use, it will be measured to
you."
 Counseling from and living by this biblical forgiveness standard, faith, hope and

love can be restored to full strength. The ultimate choice rests with the client and his free

will to choose to forgive.

 References

"6. Why is there Evil and Suffering?" Accessed December 9, 2016.

https://bible.org/seriespage/6-why-there-evil-and-suffering.
Lampman, Lisa Barnes., and Michelle D. Shattuck. God and the victim: theological reflections
on evil, victimization, justice, and forgiveness. Grand Rapids, MI: W.B. Eerdmans, 1999.
Levers Lopez, L. (2012). Trauma counseling: theories and interventions. (1 ed.) New York, NY:
Springer Publishing Company.