The document discusses two traditional theodicies - the Irenaeus theodicy and the Augustine theodicy - that attempt to reconcile the existence of an omnipotent, omniscient and benevolent God with the existence of evil and suffering in the world. The Irenaeus theodicy argues that suffering exists to allow humans to evolve spiritually and grow closer to God, while the Augustine theodicy asserts that evil arises from corruption or malfunction and is also used to punish sin and maintain moral balance. However, both theodicies are problematic as they cannot adequately explain how a perfect creation by an all-powerful God could go wrong or malfunction.

2. The
term
evil
requires
discussion.
There
are
roughly
two
forms
of
evil;
moral
and
natural.
Man’s
inhumanity
to
man
in
the
case
of
rape,
murder
and
genocide
constitutes
moral
evil.
The
experience
of
famine,
flood
and
disease
may
be
cited
as
instances
of
unmerited
physical
suffering
or
natural
evil.

3. Both
these
categories
point
to
a
marked
incompatibility
with
an
able
and
compassionate
deity
Even
those
proponents
of
the
teleological
argument
are
forced
to
admit
that
the
design
of
the
universe
is
flawed.
General
explanations
such
as,
‘pain
and
suffering
and
loss
are
inevitable
aspects
of
an
evolving
world’,
lead
to
the
question
of
‘why
didn’t
God
do
better?’

4. 1.
We
conceive
of
God
as
an
omniscient,
omnipotent
and
omibenevolent
being
2.
The
existence
of
God
is
incompatible
with
the
existence
of
an
omniscient,
omnipotent
and
omnibenevolent
God.
3.
Evil
occurs.
4.
Therefore
there
is
no
omniscient,
omnipotent
and
omnibenevolent
God.

5. Theistic
replies
to
the
problem
of
evil
are
called
theodicies
and
generally
involve
a
reinterpretation
of
premises
1
and
2.
Traditional
theodicies
defend
God’s
part
in
allowing
suffering,
where
as
post
Holocaust
theodicies
attempt
to
redefine
the
divine
attributes
as
described
in
the
first
premise.

6. The
Irenaeus
theodicy
Refers
to
Genesis
1:26,
which
states
that
God
made
humans
in
his
image
and
likeness.
From
this
he
argues,
there
are
2
distinct
phases
of
evolution
in
the
human
race.

7. We
were
created
as
intelligent
though
imperfect
creatures,
possessing
an
enormous
capacity
for
moral
and
spiritual
development.
We
were
immature,
but
had
promisingly
full
of
potential.

8. During
the
second
phase
of
our
evolution,
through
which
we
are
currently
living,
human
beings
are
transformed
from
what
we
might
call
‘human
animals’
into
what
Irenaeus
calls
‘children
of
God’.
Irenaeus
likens
this
progress
to
a
journey-­‐
our
own
freely
chosen
movement
towards
God.
God
has
always
wanted
and
intended
to
create
human
beings
in
this
way,
so
that
they
would
grow
towards
him
naturally
and
freely
as
they
learnt
the
true
nature
of
themselves.

9. The
distance
which
exists
between
humans
and
God
has
been
a
strategy
which
encouraged
human
beings
to
seek
knowledge
and
understanding
and
to
move
towards
God
and
become
more
fully
human.
According
to
Irenaeus,
suffering
exists
as
a
necessary
condition
for
the
creation
of
humanity
in
the
likeness
of
God.

10. ¡
Is
he
correct
in
asserting
that
all
the
richest
human
virtues
would
have
never
developed
in
a
world
devoid
of
danger,
risk
or
difficulty?
¡ Since
it
is
clear
that
we
are
not
morally
perfect
being
when
we
die,
does
the
process
of
soul-­‐making
continue
beyond
the
grave?
¡ Does
any
ideal,
spiritual
state
‘closer
to
God’
justify
the
suffering
of
innocent
people?

11. The
Augustinian
theodicy
Augustine’s
defence
consists
of
three
strands
of
argument:
1. Malfunction
2. Moral
balance
3. Appreciation

12. Asserts
that
creation
is
as
God
intended
it
to
be
and
in
inherently
good,
only
becoming
corrupt
or
‘evil’
when
part
of
it
malfunctions.
Example
of
the
human
eye.
Discuss.
Augustine
faces
the
problem
of
applying
this
argument
to
the
universe
as
a
whole
in
order
to
solve
the
theological
problem
of
evil
.
Therefore
Augustine
stated
that
‘all
evil
is
either
sin
or
the
punishment
for
sin’.

13. Augustine’s
argument
has
come
to
be
known
as
the
argument
from
moral
balance:
sin
is
punished
as
justice
dictates
it
should
be.
The
institution
of
justice
is
a
greater
good
than
the
suffering
experience,
and
a
moral
balance
cannot
be
achieved
any
other
way.
Another
aspect
to
this
argument
is
that
evil
exists
as
a
contrast
to,
and
even
a
complement
to
goodness.
Pain
is
needed
to
appreciate
pleasure.
The
suffering
we
experience
in
this
life,
is
for
our
own
private
good.

14. 1. A
universe
created
by
a
God
who
possesses
absolute
power
cannot
be
conceived
of
going
wrong
as
the
idea
of
a
perfect
creation
that
can
malfunction
is
self
contradictory.
2. Irenaeus
and
Augustine
cannot
build
a
philosophical
defence
on
a
religious
document
such
as
the
Eden
story.
3. Finally,
the
responsibility
for
the
presence
of
evil
in
the
world
must
lie
with
God.
Why
is
free
will
so
precious
in
the
face
of
suffering?

15. 1. Explain
one
reason
for
God
to
allow
evil
to
occur.
2. Does
the
existence
of
evil
in
the
world
mean
that
God
does
not
exist?
3. How
do
Irenaeus
and
Augustine
reconcile
evil
and
suffering
in
the
world
with
the
existence
of
God?
4. Do
you
think
these
arguments
are
philosophically
sound?
Why
or
why
not?