Editor’s note: Rob Brendle is the founding pastor of Denver United Church, a former associate pastor at New Life Church in Colorado Springs, and the author of "In the Meantime: The Practice of Proactive Waiting."

By Rob Brendle, Special to CNN

I held her hand as she died.

Her family had come to a church where I was pastoring that morning, a routine Sunday. A thousand things would never have crossed their minds as they drove through Colorado Springs toward New Life Church’s enormous concrete worship center - including the prospect of being assaulted in their minivan by a young man with a high-powered rifle.

Later that day, we were all at a local hospital. The girl whose hand I held, Rachel, had already lost a sister at the scene. Her father was down the hall in critical condition and her mother was coming undone in the waiting room, but she didn’t know any of it. Rachel lay unconscious for a couple of hours more in the ICU.

And then she died. Her family had come to church together that morning, and by nightfall they were shattered.

That was almost five years ago.

The movie theater shooting in Aurora, Colorado shook me and the rest of the nation. Reading about the young and unsuspecting victims took me back to the dying girl in the ICU who had come to my church that day in 2007, in a an incident that left the two girls dead and injured several others. Back to the Columbine massacre a decade earlier that horrified the world and traumatized Colorado. And back to the aching questions that accompanied those previous incidents: Why did this happen? Where was God in all of it? How could a loving God allow this?

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We pastors face the unenviable task of being asked to answer for God. Most people ask the big questions in times of irresolution, times when satisfying answers are scarce.

Let’s be clear: there are no easy answers to the deepest questions of suffering. Libraries overflow with the volumes that have been written to address these questions. Centuries of philosophers, pundits and preachers have reflected on the existence of evil, the meaning of pain and the role of God in suffering.

I won’t begin to recount all of their ruminations here. But here’s what I think.

God is the author of life and the originator of good. He distinguished humankind from among his creation with faculties like reason, emotion, dexterity and choice. Scripture teaches that God made people in his image. Set apart from all the rest of his creatures, we were endowed with the capacity to know our Creator and ennobled with the ability to choose him. So singularly did God love humans that he gave us this ultimate gift.

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The capacity to choose God and goodness came with the commensurate ability to choose evil. Is it loving to force his creation to follow his order, or to teach it and leave the creature to choose? It would seem that God came to the same conclusion that America’s founders did many millennia later: compulsory virtue is no virtue at all.

But Scripture also teaches that God is totally in control. He is all-powerful and all-knowing and he is willing and able to intervene in human events. So there is a gap between human choice and divine foreknowledge, a gap that transcends understanding and that helps define God in my mind.

The debate over this theological tension has persisted for centuries, and I don’t aim to settle it here. Let me suggest simply that God, in his sovereignty, has chosen to make our decisions meaningful. Consequently, much of what happens on earth neither conforms to nor results from his preference. There are at least four influences on human events: God’s will, to be sure; but also the will of Satan, our adversary; peoples’ choices, for better or for worse; and natural law (gravity, collision, combustion, and the like).

It is difficult to know which force causes the circumstances that devastate us. But it is enough to know that God need not be responsible for them.

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Much of the internal gridlock around tragedy is because suffering is foreign to us. This foreignness is peculiarly Western and modern. Most of the world, for most of the world’s history, has known tragedy and trauma in abundance.

You don’t get nearly the same consternation in Burundi or Burma, because suffering is normal to them. God and hard times coexist intuitively there. For us, though, God has become Anesthetist-in-Chief. To believe in him is to be excused from bad things. He is our panacea for the woes of life.

The God of the Bible promises no exemption from suffering. In fact, he all but promises suffering. He does not suggest that his followers won’t go through fire, but rather that we won’t burn up. Mostly he promises to be there with us, to comfort and encourage us and renew our strength. God grieves with us, and he grows us into good people in the process.

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Where was God in Aurora? He was on the lawn in front of the Civic Building as thousands gathered in solidarity, hope, and love at a packed prayer vigil last Sunday. He was in University Hospital as neurosurgeons groped for synonyms for miraculous.

He was in the outpouring of compassion at a victim’s funeral and in the passionate call for unity from a resolute councilwoman and at the bedside vigil of a wounded victim’s church community. Redemption has only begun in Aurora, and already God is everywhere. Their will be beauty once this story is written that overshadows and transcends the ashes.

Jesus started his ministry by declaring, “I am the light of the world,” and ended it with “you are the light of the world.”

What God our cities will see is what we show them. From the beginning, light has shone in the darkness - he ordered it that way. And the deeper the darkness, the brighter the light will appear. Where is God in Aurora? He is shining brightly from the hearts of his people.

The opinions expressed in this commentary are solely those of Rob Brendle.