E205 Q212 Is God responsible for evil?

No. The sinful choices of his creatures do not implicate God in evil in any way. (Deuteronomy 30:15–19; Romans 7:7–25; James 1:13–15) Support the podcast here

John Chrysostom

Homily 13 on Romans

Ver 17, 18. Now then it is no more I that do it, but sin that dwells in me. For I know that in me, that is, in my flesh, dwells no good thing.On this text, those who find fault with the flesh, and contend it was no part of God’s creation, attack us. What are we to say then? Just what we did before, when discusssing the Law: that as there he makes sin answerable for everything so here also. For he does not say, that the flesh works it, but just the contrary, it is not I that do it, but sin that dwells in me. But if he does say that there dwells no good thing in it, still this is no charge against the flesh. For the fact that no good thing dwells in it, does not show that it is evil itself. Now we admit, that the flesh is not so great as the soul, and is inferior to it, yet not contrary, or opposed to it, or evil; but that it is beneath the soul, as a harp beneath a harper, and as a ship under the pilot. And these are not contrary to those who guide and use them, but go with them entirely, yet are not of the same honor with the artist. As then a person who says, that the art resides not in the harp or the ship, but in the pilot or harper, is not finding fault with the instruments, but pointing out the great difference between them and the artist; so Paul in saying, that in my flesh dwells no good thing, is not finding fault with the body, but pointing out the soul’s superiority. For this it is that has the whole duty or pilotage put into its hands, and that of playing. And this Paul here points out, giving the governing power to the soul, and after dividing man into these two things, the soul and the body, he says, that the flesh has less of reason, and is destitute of discretion, and ranks among things to be led, not among things that lead. But the soul has more wisdom, and can see what is to be done and what not, yet is not equal to pulling in the horse as it wishes. And this would be a charge not against the flesh only, but against the soul also, which knows indeed what it ought to do, but still does not carry out in practice what seems best to it. For to will, he says, is present with me; but how to perform that which is good, I find not. Here again in the words, I find not, he does not speak of any ignorance or perplexity, but a kind of thwarting and crafty assault made by sin, which he therefore points more clearly out in the next words.