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Chapter 5. I Believe in God • 57

answer includes the drama of sin, the love of God who sent his only Son

to be our Redeemer and Savior, and the call of God to sinful humanity

to repent and to love him in return.

We may ask why God did not create a world so perfect that no evil

could exist in it. God freely willed to create a world that is not immedi-

ately at its state of ultimate perfection, but one that must journey toward

that perfection through time. “In God’s plan this process of becoming

involves the appearance of certain beings and the disappearance of oth-

ers, the existence of the more perfect alongside the less perfect, both con-

structive and destructive forces of nature” (CCC, no. 310). Physical evil

can thus exist alongside physical good because creation has not reached

its ultimate perfection. On this journey, created realities remain limited

and thus subject to decay and death.

As intelligent and free creatures, both angels and human beings must

make their way to their ultimate destinies by using their intellect and will

to make free choices. They can and must choose between loving God—

who has shown his love for them in creation and Revelation—and lov-

ing something else. Thus moral evil—the evil of sin—can also exist in

this state of journeying (cf. CCC, nos. 309-313). God permits such moral

evil in part out of respect for the gift of freedom with which he endowed

created beings. But his response to moral evil is an even greater act of

love through the sending of his Son who offers his life to bring us back to

God. “Christ has ransomed us with his blood, and paid for us the price

of Adam’s sin to our eternal Father. . . . O happy fault, O necessary sin of

Adam, which gained for us so great a Redeemer!” (Easter Proclamation



] at the Easter Vigil).

St. Catherine of Siena said, to “those who are scandalized and rebel

against what happens to them”: “Everything comes from love, all is

ordained for the salvation of man, God does nothing without this goal

in mind” (

Dialogue on Providence

, chap. IV, 138).


Catholic philosophy and theology have traditionally held that the human

intellect comes to know the truth through scientific discovery and philo-