But if free will does exist, than the existence of evil is placed solely on the world (mainly humankind) itself. If we wanted the evil to stop, we shall make it stop, after all God did give humans the ability to control our actions (Free Will). .
The second type of evil that exists is much less subjective and even less, if not at all, manageable, non-moral evil. The occurrence of non-moral evil is perhaps the largest problem for any Theodicy. "Natural evil", as Musser and Price call non-moral evil, "refers to natural harm; examples include earthquakes, droughts, disease, and death" (Musser 173). The key to fully understanding this form of evil, or of any human suffering, comes with the examination of the last two categories. Humans have learned through simple existence and trial and error to avoid suffering caused by these types of "evils". Humans have either adapted to their environment or avoided the environment completely. Very few people still suffer from the evils of dangerous animals anymore because they have learned to identify and therefore avoid them in a necessary manner. But for a hostile environment, we have learned to adapt our immediate environment through shelter, clothing or just moving somewhere in which life is easier. .
After identifying these evils we should ask: "Why would god create a world with the potential for so much suffering?" John Hick's answer to this involves interpreting the creation story in Genesis in a non-literal fashion. Rather than regarding the story as an account of what has already happened, he suggests that we consider it an account of what is currently taking place, (Hick). The idea here is that we are the only vital part of God's creation. Hick believes that we have not yet reached the final "day" of creation. Looking at the Earth this way helps us see the possibility of it being a "factory for making souls" (Hick). Being created in a world where this belief is held requires the possibility that we suffer in order to provide incentive for improvement.