Critics of theism and Christianity claim not only that God is dead, but that He never truly existed in the first place. For if the God of Christianity truly exists, then why is there so much pain and suffering in the world? Atheists and Christians alike call this apparent conundrum; “The Problem of Evil.” The logical problem of evil presents as a question: “If the God of Christianity is omnipotent (allpowerful), omniscient (all-knowing), and omnibenevolent (all-caring), then why is there evil in the world?” Did God create the evil that befalls man? If He, in fact, did not create evil, then wherediditcomefrom?IsGod’s“good” creation not as good as advertised? Couldn’t God have created a world without evil? Or maybe one with less evil? And the list of questions goes on and on. For the critic, the fact that there is evil and suffering in the world proves not only that God is dead, but that He never existed in the first place. On the other hand, for the Christian, the existence of God and the existence of evil and suffering in the world are compatible realities.
Formally, the logical problem of evil can be presented in this form: 1), There is suffering in the world; 2), There is an omnipotent, omniscient, perfectly good God; and 3), There is no morally sufficient reason for an omnipotent, perfectly good God to allow evil and suffering. In agreement with philosopher Eleonore Stump, I have formulated the argument from evil by substituting the word “suffering” in place of evil. The reason, quite simply, is that the problem is not with evil specifically, but with the suffering that evil brings about. In other words, Charles Manson was considered to have been evil all of his adult life, but he did not cause suffering for the last fifty years of it in prison. In that way, it would seem, the issue is not with evil but with the suffering that evil brings about.
The logical problem of suffering is not a new invention. It has been aroundalmostaslongasmanhimself. Scarcely three pages into the Genesis account of creation we see one man, Cain, rise up and murder his brother, Abel; and in the wordsof the Christian apologist Clay Jones, “We have been going to funerals ever since.” Long ago the Greek philosopher Epicurus (BC 341 – 270) recognized and formulated the logical problem of evil as pointed questions that continue to be asked even today: “Is God willing to prevent evil but He is unable? Then He is impotent. Is He able but not willing? Then He is malevolent. Is He both willing and able? Whence, then, is evil?” It is an indicting set of questions. Questions that, nevertheless need to be asked, and questions that need to be answered.
The theistic answers to Epicurius’ questions generally come in two forms. The Free Will Defense, and theodicy. The Free Will Defense does not necessarily seek to answer why a good God might allow evil to exist but is an argument that attempts to show that there is no logical contradiction in the simultaneous existence of an omnipotent, omniscient, and benevolent God, and the existence of suffering in the world. On the other hand, arguments giving possible reasons why God allows evil to exist are called theodicy. The next several articles on this topic cover the highlights of both of these defenses.
We can begin to touch upon the subject of suffering by first wrapping our minds around what evil is. Merriam-Webster defines “evil” as “morally reprehensible: sinful, wicked; an evil impulse arising from actual or imputed bad character or conduct.” And when that evil impulse is acted upon, suffering always follows. Augustine, the fourth-century bishopofHippowhowroteextensively about the existence of evil, identified evil as “a privation” of good. Augustine argued that since evil was a privation, then it was not a created thing but was instead the absence of a thing. Much like the hole in one’s pocket is not a thing but is the absence of a thing; namely; the absence of fabric. In the same way, Augustine reasoned that evil is not a created thing but is the absence of good. And, since evil is not a created thing, then it was not a creation of God. This is a critical assertion because it cannot be argued that there is a perfectly good God if, in fact, God is the creator of the evil that brings about suffering. Now, we can safely say that premise 1 is true. I do not think there is any argument to be made there; there is suffering in the world. We might even say that this constitutes a bit of common groundbetweentheChristianandthe nonbeliever. Premise 2 seems to be true as well; there is an omnipotent, omniscient, perfectly good God. Premise 3, then, becomes the major point of contention between Christians and nonbelievers.
Join us again next week as we continue to deal with the problem of evil and the suffering caused by it. It is an important topic because many argue that evil and suffering in the world can help directly answer the question: is God dead?
Gloria in excelsis Deo! Ty B. Kerley, DMin., is an ordained minister who teaches Christian apologetics, and relief preaches in Southern Oklahoma. Dr. Kerley and his wife Vicki are members of the Waurika church of Christ, and live in Ardmore. You can contact him at: dr.kerley@isGoddead.com.