The boundless goodness of God would not allow such wickedness to manifest on earth if it did not ultimately yield profound benefits and transform evil into salvation. God permitted a jealous animosity to grow against the blameless Joseph, but what was the outcome? Was it not to save not only his father, brothers, and kin but also all of Egypt from famine? Did God not allow the malicious Saul to torment the gentle David in every conceivable manner, yet this was to the advantage of David himself and the welfare of the Hebrew kingdom (indeed, it served the greatest good for all humanity through David's descendant, Christ our Savior)? God permitted the unjustly accused Daniel, the prophet, to be thrown into a den of lions; but for what reason? For his own exaltation and that of his companions to the highest station of honor. Why recount the numerous instances from the Old Testament when, through divine intervention, the envious priests, Pharisees, and elders betrayed the only begotten Son of God, Jesus Christ, to crucifixion, thereby transforming this act into the salvation of all humanity? Thus, from each of these occurrences, the most profound treasures of God's glory and His grace toward every individual, as well as the entirety of mankind, are revealed to us. Consequently, we witness God's goodness, mercy, generosity, omnipotence, majesty, foresight, and Providence illuminated before us. His supreme wisdom and truth enlighten us in previously unknown ways, prompting many to cultivate virtue and to engage in challenging yet glorious deeds, which are rewarded with plentiful favors in both this life and the next, accompanied by a radiant glory. Oh, how wonderfully and majestically does Divine Providence reveal itself through its daily permissions! It is not extraordinary to bring forth good from good, but it is truly remarkable to transform evil into good. A common adage states, “on a calm sea, any man can be a helmsman.” When conditions are favorable, the ship is robust, the waters are serene, the sailors are skilled, and the harbor is in sight, steering the vessel toward it poses little challenge. Yet, when storms rage, the ship is battered, waves crash violently upon the deck, darkness obscures visibility, pirates encircle the vessel, and the crew is scant and inadequately armed; it is a remarkable feat when the captain skillfully navigates the dangers and emerges unscathed. Such is the demonstration of wisdom and experience in steering the ship. Similarly, we observe in God's governance: what appears to us as a repetition of God's will that appears without benefit is ultimately brought to the best fruition through His ineffable wisdom and righteousness. God sometimes transforms the lawless into His most honorable friends by allowing wrongful actions and sorrowful experiences to unfold. Through the Providence of God, which guides everything toward the best outcomes, cunning plots intended to harm the one ensnared by them often work to his advantage and honor; attacks and offenses frequently empower individuals, while the most egregious acts of the wicked can serve to strengthen many in their piety and virtue, safeguarding them from ruin. Consequently, it occurs that many who initially seem irrevocably lost are, in truth, rescued through the very circumstances that appeared to overwhelm them. The chains and imprisonment of Joseph elevated him to greater glory; his brothers' jealousy served him more favorably than the world's approval. The malice of Saul led David to the throne, while Daniel's lion’s den brought him greater honors than the kings of this earth. Christ entered heaven from the cross alongside the repentant thief and ascended from the Mount of Olives, taking His place at the right hand of God the Father. Were God to disallow sin and refrain from correcting those who commit it, thus failing to bring forth good from evil deeds, we might struggle to recognize the inherent righteousness of God, who punishes the wicked and rewards the just. Yet, through God's allowance of wrongdoing, we come to understand the value of contemplating even the most seemingly impossible situations, realizing the wondrous ways God can generate countless good outcomes from the gravest of evils. The esteemed philosopher Boethius aptly expressed this when he observed that the established order of divine governance consistently achieves its purpose; for if, at times, something diverges from divine arrangement, it is still directed toward its intended goal, assuring that nothing in the administration of Providence is unjust. While it may be challenging for humanity to comprehend, with our limited intellect, and to articulate in imperfect language the innumerable acts of the infinite and omnipotent God, it suffices for us to be assured that God is the Creator and Sustainer of all that exists, directing all things toward the ultimate good. Therefore, as we thoughtfully examine the various phenomena within nature and human society, we will find no true evil or incongruity within the supreme order of God's administration of the world. Thus, there are numerous reasons for God's permissions, using the examples presented earlier. This chapter presently seeks to explore the divine permission of God from three perspectives: a) the will of God, b) the reasons for the permissions, and c) the will that assists in bringing the permissions to fruition. Now we focus on this third aspect of divine permission. The eternal God, who established all things before time began, did so with the intention of bringing them to fruition subsequently. He foresaw and comprehended not only the just causes of the permissions of evil in the world, but also had the free will to permit and assist in the execution of those permissible actions. Theologians accurately articulate this truth by stating, “God is the helper of all things that truly (as opposed to imagined) occur and exist.” Nothing in the world happens or comes to be without the agency of the first and highest cause, which is the will of the Triune God. Therefore, if everything that God permits is predestined by Him from all eternity for just reasons, and God Himself chooses to be invisibly the helper in the external realization of the permitted action, why do we fall into sorrowful and empty complaints against God and humanity? Why do we frequently dispute and deny God's Providence and the just reasons behind His judgments? Would it not be wiser and more equitable to refrain from attributing all unpleasant and painful experiences to the will of God and His permission for our correction? Understanding, first, that God's permissions are not without just causes, and second, that all good and excellence are contained within God's intention for us—through which these permissions are enacted and which we should resist not at all—we are compelled to examine ourselves, repenting before God for our faults. In the permissions of God—be they for good or for ill—while they may operate towards God, and regardless of their purpose, all ultimately work towards the best resolutions. In truth, all saints attributed their life experiences (pleasant or unpleasant) to the will and action of God, as they did not focus on the sins of others but viewed all human actions as either divine gifts or permissions for their sins. The saints reasoned that the merciful God would not have allowed any evil if He did not foresee that from it He could generate many great blessings. A similar sentiment was expressed by Blessed Augustine: “God has found it better to convert evil into good than to permit no evil at all. For God, being all-benevolent, would never allow evil in His works if He were not so omnipotent and good that He could bring good from evil.” The teacher Theophilus rightly articulated, “Inexplicably, God intercedes in our errors and sins, not to endorse them or become complicit in them, but rather abhorring, hating, and correcting them. God brings forth much good from evil, as He might turn fire into water.” Here, we should also recall his other admonition: “Anyone who offends us (in any manner) embodies two personas, acting one consciously and the other unconsciously. First, he desires to act against us out of malice, aiming to insult our dignity, deprive us of our possessions, etc., even as he intends to harm us, and while he may not always achieve this intention. Yet when he does succeed, through God's permission, he unwittingly becomes the second persona, functioning as an instrument in God's hands, punishing or correcting us, thereby serving God without his awareness.” Such unconscious instruments of God have appeared throughout history, including Nebuchadnezzar, Attila, Totila, Tamerlane, and similar scourges of God. Vespasian and his son Titus also fit this mold; in their quest for the glory and expansion of the Roman Empire, they sought to destroy the Hebrews, yet fell into deceit. They were indeed tormentors and fierce warriors—agents of God’s wrath against an unrighteous people. The Israelites could not attain peace and happiness on earth save through the trials of Nero. To clarify God's dispensation expounded here, let us touch upon some reflections and judgments. Every divine administration must be received with humble submission. Let me inquire, beloved Christian brother, who often fills heaven and earth with your sorrowful lamentations: what troubles you so greatly? Is it the intent of the offender, the power to carry out that intent, or both? You reply: I am distressed by both. In response, I contend that neither malicious intent nor its execution can truly offend you: the wicked intention alone, devoid of power, is nothing and brings you no harm, and the fulfillment of that intent is contingent upon God's permission, which is just and holy. You are aware that all authority comes from God, so why do you mourn and complain against the offender? He has done nothing apart from what God has permitted; otherwise, he could not have wronged you without divine consent. Suppose you say, my adversary has wronged me grievously. What wrong? God may be chastising you for your sins, teaching you patience, or amplifying your reward for an innocent grievance against you—and you perceive yourself as wronged? You claim to despise this wicked individual and their malicious intent. Yet, you consistently focus on the actions of others; instead, I advise you to turn your gaze toward God and your own conscience (the impartial inner eye). What can the wicked will of man do to you? What is its outcome? You grieve less for what your adversary intended to inflict upon you than for what they may have succeeded in doing. From whom did this come, and why could they harm you? Was it not through the power and will of God? And if it is by God's power and will, it invariably aligns with the fates of the righteous and holy. Thus, you should either remain silent or redirect your complaints towards divine permission, firmly sealing the understanding within your soul that God will never permit another's malicious intent to inflict upon you any true harm that would not ultimately benefit you, unless you bring harm upon yourself. And who can inflict evil upon us if we ardently pursue all that is good? Blessed Augustine beautifully remarked: “Do not fear the enemy; he can do you harm only to the extent that authority has been granted him by God. Fear Him who possesses the ability to act according to His will, who commits no injustice; all that He does is just. Should anything appear unjust in our eyes, know that if it has transpired according to the will of God, it is just and true.” You inquire: If someone kills an innocent person, is that just or unjust? Undoubtedly, it is unjust and deserving of punishment. You may then ask: Why did God permit such injustice? Be cautious; you seek to debate with God before being worthy to inquire of Him: “O God, what reason did You have for allowing this?” I cannot elucidate to you, my beloved, the mind of God concerning this or the purpose of His permissions (owing to the vastness of God's Wisdom, which surpasses human understanding).
THEOSIS