The Problem of Evil

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The document discusses the problem of evil and different perspectives on reconciling the existence of evil with an omnipotent, omniscient and wholly good God. It describes moral and natural evils and examines the evidential and logical problems of evil. It then outlines several possible responses to the problem, including theodicies explaining evil as necessary for free will (Augustinian) or spiritual development (Irenaean), transforming the meaning of evil, process theology, atheism or evolutionary explanations for the distribution of pain and pleasure.

Education

The evidential problem of evil ,[object Object],[object Object]

The logical problem of evil ,[object Object],[object Object],[object Object],[object Object],[object Object],[object Object]

Possible responses to the problem of evil

1. Theodicies ,[object Object],[object Object]

a) The Augustinian or Free-Will Theodicy ,[object Object],[object Object],[object Object],[object Object],[object Object],[object Object],[object Object]

b) The Irenaean or Soul-Making Theodicy: a Developmental and Teleological view ,[object Object]

2. Transformation or ignorance: altering the meaning of evil ,[object Object],[object Object],[object Object]

“ The best of all possible worlds” ,[object Object]

The “Unknown Purpose” defence ,[object Object]

The Privative theory of Evil ,[object Object]

3. Process Theology ,[object Object],[object Object]

“ Evolution and the Problem of Evil” by Paul Draper ,[object Object]

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Chapter 7 The Problem of Evil Of all the objections to theism presented by atheists, the most celebrated and oft-rehearsed, by far, is the problem of evil and suffering. Debates about evolution and the like notwithstanding, most reflective theists would likely agree that objections to belief in God posed by the occurrence of evil and suffering present a far more serious challenge than do objections from science. (In fact, one of the most popular lines of objection to theistic evolution is really a version of the problem of evil; it asks, How could a perfectly loving God employ a means of creation that proceeds by way of the systematic destruction of the weakest and most vulnerable creatures?) A distinction must be drawn, however, between the problem of evil as a philosophical objection to religious belief and the problem as a concerned question. Some philosophers have put forward arguments from evil which purport to show that God does not exist or that belief in God is unreasonable. To such philosophical attacks, philosophical responses are appropriate. However, many people—believers and nonbelievers alike—are bothered by evil. When they are faced with suffering, on their own part or on the part of others, they may pose an agonizing Why? A philosophical argument is often the last thing such a person wants to hear; such an argument may appear irritatingly superficial or even callous. The person wants compassion and empathy, and the proper response may simply be to listen and try to share the other’s grief and questions. At such times the problem of evil calls more for pastoral care than for philosophical debate. The philosophical problem of evil, on the other hand, can be posed briefly and sharply. It appears to many people that a perfectly good, all-knowing and all-powerful being, were he to exist, would not allow the kinds or quantity of evil and suffering that exists in our world. The underlying assumption of this argument is the intuition—common to many atheists and theists alike—that a good being eliminates evil as far as it is able to. God, being omniscient, should be aware of every instance of evil and suffering; being perfectly good, he would presumably want to eliminate all evil; being omnipotent, he should be able to do just that. If there were a God, therefore, one would expect not to find any evil in the world. Since one does find evil—and quite a bit of it—God must not exist. In this way, the existence of evil and suffering is thought to undermine the rationality of belief in God. Types of Evil, Versions of the Problem and Types of Responses The evils in the world which this argument takes as its basis are usually divided into two types. Moral evil is all the evil which is due to the actions of free, morally responsible beings. Murders, rapes and the hunger caused by social injustice would be examples of moral evil. Natural evil (or nonmoral evil) is all the evil that is not (or at least does not appear to be) due to the actions.

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