Divine Providence and the Imperfect World

The world we know is a unique creation that does not possess complete independence but is dependent on the Highest Cause—God. Its existence is defined not by its own powers but by eternal providence, which sharply contrasts with our pursuit of individuality. This dependence explains why the world is far from perfect and why its imperfection is not a sign of disbelief or a lack of the Almighty’s wisdom, but merely a reflection of the nature of creation. At the same time, the freedom granted to humanity—an essential characteristic of all creations—brings both opportunities for growth and the risk of deviating from the ideal plan. Erroneous choices and abuses of this freedom manifest in both physical and moral afflictions, ranging from natural catastrophes to social conflicts. Thus, behind the apparent imperfection of the world lies a profound connection between the divine plan and the freedom of creations, which, in turn, calls on each individual to acknowledge responsibility for their actions and strive for the restoration of harmony. This concept does not diminish the greatness of God’s wisdom; rather, it underscores that true perfection can only be achieved through continuous development, self-examination, and the pursuit of harmony within the limitations and variability of the world.

What reasons could explain the imperfection of the world created by the Almighty, if He is capable of creating perfection?

The imperfection of the world created by the Almighty can be explained by several aspects stemming from the nature of creation and the existence of created beings who remain dependent on God. Firstly, as a creation, the world does not possess inherent individuality or a fully independent existence—it is created, and its being is determined by an external, independent cause, namely God Himself. As stated in source link txt (p. 255):

"Thus, based on the very concept of God, one cannot imagine that God, having manifested the highest perfections—omnipotence, wisdom, benevolence, and others—in the creation of the world, would then disengage from the world, cease His revelation in it. The properties of the world also lead to the recognition of the necessity of God's providence. The limitation of the world consists, first and foremost, in that it is not self-sufficient in its origin, but has a cause of its existence independent of itself..."

This fact indicates that the imperfection of the world is not a result of any deficiency in God’s power or wisdom, but rather a consequence of its created, dependent nature.

Secondly, imperfection implies the presence of phenomena such as evil and suffering, which primarily stem from the abuse of human freedom—freedom that allows creations to stray from the ideal plan. On one hand, this freedom enables choice and development; on the other, it becomes the cause of contradictions and manifestations of evil in both the physical and moral realms. As noted in source link txt (p. 266):

"It is said that if God indeed governs the world, then how can one reconcile the existence of phenomena of evil in the physical world (earthquakes, storms, floods, plague epidemics, etc.) and the disorder in the moral realm (devastating wars, political coups, crimes, vices, etc.)? Of course, these phenomena cannot be denied, but all of them, with the abuse of human freedom as their primary source, merely indicate the imperfection of the world, especially in its current condition."

Thus, the imperfection of the world is explained not by deficiencies in the Divine itself but by the very principle of creation: the world is not self-sufficient but dependent, where the freedom of its inhabitants leads their actions to deviate from the ideal of perfection. These factors are closely interconnected, demonstrating that imperfection is not due to any limitation on God’s part, but rather a consequence of the nature of creation and the freedom inherent in its beings.

Supporting citation(s):
"Thus, based on the very concept of God, one cannot imagine that God, having manifested the highest perfections—omnipotence, wisdom, benevolence, and others—in the creation of the world, would then disengage from the world, cease His revelation in it. The properties of the world also lead to the recognition of the necessity of God's providence. The limitation of the world consists, first and foremost, in that it is not self-sufficient in its origin, but has a cause of its existence independent of itself..." (source: link txt, page: 255).

"It is said that if God indeed governs the world, then how can one reconcile the existence of phenomena of evil in the physical world (earthquakes, storms, floods, plague epidemics, etc.) and the disorder in the moral realm (devastating wars, political coups, crimes, vices, etc.)? Of course, these phenomena cannot be denied, but all of them, with the abuse of human freedom as their primary source, merely indicate the imperfection of the world, especially in its current condition." (source: link txt, page: 266).