Understanding the Problem of Evil

The problem of evil is arguably one of the most profound and persistent challenges to belief in a benevolent, omnipotent, and omniscient God. It's not merely a philosophical curiosity; it's a deeply personal and emotional issue for many, stemming from the suffering and injustices they witness and experience in the world. Understanding the problem of evil requires exploring its various formulations, considering different theodicies (attempts to justify God's existence in the face of evil), and grappling with the existential implications of suffering.

Defining the Problem of Evil

The problem of evil can be formulated in several ways, but the core issue revolves around the apparent incompatibility between the existence of God, typically understood as all-powerful (omnipotent), all-knowing (omniscient), and all-good (omnibenevolent), and the existence of evil in the world. If God possesses all these attributes, why does evil exist? Why doesn't God prevent it?

Logical Problem of Evil

The logical problem of evil, often associated with philosophers like J.L. Mackie, argues that the existence of evil is logically inconsistent with the existence of a God who possesses the attributes of omnipotence, omniscience, and omnibenevolence. Mackie argued that these attributes constitute a "contradiction" when combined with the undeniable reality of evil. He posited that if God is all-powerful, He has the ability to eliminate evil. If God is all-knowing, He knows about all the evil that exists. And if God is all-good, He would want to eliminate evil. Since evil exists, God either lacks one or more of these attributes or does not exist at all. This is a deductive argument meant to demonstrate the impossibility of God's existence.

Evidential Problem of Evil

The evidential problem of evil, championed by philosophers like William Rowe, takes a probabilistic approach. It doesn't claim that the existence of evil proves God doesn't exist, but rather that the sheer amount and types of evil in the world provide strong evidence against God's existence. Rowe focused on what he called "gratuitous evil" or "pointless suffering," instances of evil that seem to serve no discernible purpose. He argued that it is highly improbable that an all-powerful, all-knowing, and all-good God would allow such evils to exist, evils that contribute nothing to a greater good. The sheer scale of suffering, particularly that inflicted upon innocent beings like children, weighs heavily on this argument.

The Problem of Divine Hiddenness

While not strictly a form of the problem of evil, the problem of divine hiddenness, closely related to it, also challenges the traditional conception of God. It argues that if God exists and desires a relationship with humanity, it's puzzling why God doesn't make His existence more obvious. Why is belief not universally compelling, and why does doubt and disbelief persist, even among sincere seekers of truth? This perceived "hiddenness" can be seen as a form of evil, as it leads to confusion, spiritual alienation, and the potential for eternal separation from God for those who cannot honestly believe. The problem of divine hiddenness amplifies the problem of evil by suggesting that God is not only permitting suffering but also obscuring Himself from those who desperately need His presence.

Types of Evil

Understanding the problem of evil requires differentiating between different types of evil, as different theodicies may address them in different ways.

Moral Evil

Moral evil is the suffering and harm caused by the actions of human beings. This includes acts of violence, oppression, injustice, greed, cruelty, and negligence. Examples range from individual acts of malice to systemic injustices like slavery, genocide, and war. The Holocaust, the Rwandan genocide, and the countless acts of individual violence that occur daily are all examples of moral evil. The theological challenge here is to explain why God allows humans to exercise their free will in ways that cause immense suffering to others.

Natural Evil

Natural evil refers to suffering and harm caused by natural events, such as earthquakes, floods, hurricanes, diseases, and famines. These events cause widespread destruction, death, and displacement, often affecting the most vulnerable populations disproportionately. The 2004 Indian Ocean tsunami, Hurricane Katrina, and the ongoing COVID-19 pandemic are examples of natural evil. The theological challenge is to explain why an all-powerful and all-good God would create or allow natural forces to inflict such devastation on humanity. Is it simply the result of natural laws operating independently, or does it serve some greater purpose?

Physical Evil

Physical evil is a broader category that encompasses pain, suffering, and physical limitations, whether caused by moral or natural evil. It includes the experience of disease, injury, disability, and ultimately, death. Even without a direct cause like a natural disaster or a malicious act, the inherent vulnerabilities of the human body and the inevitability of decay and mortality can be considered forms of physical evil. This category challenges the notion of a perfectly created and maintained world.

Mental/Emotional Evil

This category refers to suffering experienced in the realm of thoughts and feelings. This includes mental illnesses, anxieties, depression, grief, loneliness, despair, and other forms of psychological distress. While often intertwined with physical or moral evils, mental/emotional suffering can also exist independently, arising from internal conflicts, existential crises, or biological imbalances. The rising rates of depression and anxiety in modern society highlight the prevalence and significance of this type of evil. Addressing mental/emotional evil raises questions about the nature of the human psyche and the reasons for its vulnerabilities.

Theodicies: Attempts to Justify God

Theodicies are attempts to reconcile the existence of God with the existence of evil. They offer explanations for why God might allow evil to exist, even if He is all-powerful, all-knowing, and all-good. It's important to note that theodicies are not universally accepted, and many philosophers and theologians find them unconvincing or even morally objectionable. However, they represent significant intellectual efforts to address the problem of evil.

The Free Will Defense

The free will defense, often associated with Augustine and Alvin Plantinga, argues that God created humans with free will, the ability to choose between good and evil. God values this freedom, even though it means that humans can and do choose to commit evil acts. The argument is that a world with free will, even one containing moral evil, is better than a world of automatons programmed to only do good. Plantinga argues that it is logically impossible for God to create a world where humans are genuinely free and yet always choose the good. This is because genuine freedom implies the possibility of choosing evil. The free will defense primarily addresses moral evil but can also be extended to natural evil, suggesting that some natural events are indirect consequences of human choices (e.g., environmental degradation leading to more frequent and severe natural disasters).

However, critics of the free will defense point out several weaknesses. First, it doesn't fully address natural evil, which is not directly caused by human choices. Second, it raises the question of why God couldn't have created humans with a greater inclination toward good, without compromising their free will entirely. Third, it struggles to explain the vast amount of gratuitous suffering caused by human choices. Why would God allow humans to inflict such horrific evils upon each other?

The Soul-Making Theodicy

The soul-making theodicy, popularized by Irenaeus and John Hick, argues that God allows evil to exist as a means of moral and spiritual development. The idea is that suffering and adversity can help individuals grow in virtue, compassion, wisdom, and resilience. Evil, in this view, is not an end in itself but a necessary catalyst for personal transformation. Hick argued that God created humans as imperfect beings, capable of developing into beings of greater moral and spiritual value through their experiences in a challenging world. The world is seen as a "vale of soul-making," a place where individuals are forged and refined through trials and tribulations.

The soul-making theodicy offers a more comprehensive explanation for both moral and natural evil. Natural disasters, for example, can foster compassion and community spirit as people come together to help those affected. Moral evil can provide opportunities for forgiveness, reconciliation, and the development of moral strength. However, this theodicy also faces significant criticisms. Critics argue that the amount of suffering in the world seems disproportionate to the potential for moral growth. Furthermore, it raises the question of whether God could have achieved the same goal of soul-making through less painful and destructive means. The immense suffering of innocent victims, particularly children, is difficult to reconcile with the idea that all suffering is ultimately for the good of the individual's soul.

The Augustinian Theodicy

The Augustinian theodicy, based on the writings of Augustine of Hippo, explains evil as a consequence of the Fall of humanity, the biblical story of Adam and Eve's disobedience in the Garden of Eden. Augustine argued that God created a perfect world, but Adam and Eve's sin corrupted human nature, leading to moral evil. Natural evil is seen as a consequence of this corruption, a disruption of the natural order that was originally created by God. Evil is not a substance in itself, but rather a privation, a lack or absence of good. Just as darkness is the absence of light, evil is the absence of goodness.

The Augustinian theodicy offers a clear explanation for the origin of evil, but it relies heavily on a literal interpretation of the Genesis account, which is problematic for many modern readers. Critics also question the idea that the sins of Adam and Eve could have such far-reaching consequences for all of humanity. Furthermore, it struggles to explain the existence of natural evil before the Fall, such as the potential for earthquakes or diseases to have existed even in a supposedly perfect world. The inherent injustice of punishing all of humanity for the actions of two individuals is also a common objection.

The Process Theodicy

The Process theodicy, based on the philosophy of Alfred North Whitehead, offers a radical departure from traditional theological views. It argues that God is not omnipotent in the sense of being able to control everything that happens. Instead, God is a persuasive force, influencing but not determining the actions of all entities in the universe. God's power is limited by the inherent freedom and creativity of all beings, including atoms, cells, and human beings. Evil arises from the inherent limitations and imperfections of the creative process. God attempts to minimize evil and maximize goodness, but He is not always successful.

The Process theodicy provides a compelling explanation for the existence of evil, acknowledging that God's power is limited and that suffering is an unavoidable part of existence. It also emphasizes God's compassion and His ongoing efforts to alleviate suffering. However, this theodicy is controversial because it challenges the traditional understanding of God as all-powerful. Critics argue that a God who is not omnipotent is not worthy of worship or trust. Furthermore, it can be difficult to reconcile the inherent goodness of God with the seemingly random and often devastating nature of evil.

Skeptical Theism

Skeptical theism doesn't offer a positive explanation for evil, but instead challenges our ability to understand God's reasons for allowing it. Proponents of skeptical theism, like Stephen Wykstra and Michael Bergmann, argue that human cognitive abilities are limited, and we cannot expect to fully grasp God's purposes or motivations. The vastness and complexity of the universe, coupled with the infinite wisdom of God, make it highly unlikely that we can discern the reasons for specific instances of evil. The "noseeum" argument, proposed by Wykstra, suggests that just because we don't see a reason for God to allow a particular evil doesn't mean that a good reason doesn't exist. It's like saying that because we don't see any noseeums, noseeums don't exist; it's a flawed argument. Our limited perspective prevents us from seeing the bigger picture.

Skeptical theism avoids the need to provide a specific justification for each instance of evil, focusing instead on the limitations of human understanding. It can be helpful in acknowledging the mystery and complexity of God's ways. However, critics argue that it can lead to a kind of intellectual passivity, discouraging efforts to understand and alleviate suffering. Furthermore, it raises the question of how we can have any confidence in God's goodness if we cannot even understand His reasons for allowing evil to exist. If we can't understand God's reasons, how can we trust that those reasons are ultimately good and just?

Beyond Theodicy: Responding to Evil

While theodicies attempt to justify God in the face of evil, they often fall short of providing genuine comfort or practical guidance for those who are suffering. A more helpful approach may involve moving beyond purely intellectual justifications and focusing on how to respond to evil in a meaningful and compassionate way.

The Importance of Lament

Lament, a form of passionate grief and protest, is a common feature of many religious traditions. The biblical Psalms, for example, contain numerous expressions of lament, where individuals cry out to God in the face of suffering and injustice. Lament allows individuals to acknowledge the reality of evil and express their pain and anger without necessarily demanding a specific explanation or solution. It provides a safe space for processing difficult emotions and maintaining a connection with God, even in the midst of despair. The act of lament can be a powerful form of resistance against evil, refusing to ignore or minimize its impact.

The Call to Compassion and Action

Perhaps the most meaningful response to evil is to actively work to alleviate suffering and promote justice. This can involve direct acts of charity, advocacy for systemic change, or simply offering a listening ear to those who are hurting. Compassion motivates us to take action, to stand in solidarity with the vulnerable, and to challenge the structures and systems that perpetuate evil. Rather than passively accepting evil as an inevitable part of life, we are called to actively resist it and create a more just and compassionate world. This could involve volunteering at a homeless shelter, donating to disaster relief efforts, or advocating for policies that protect the rights of marginalized groups.

Finding Meaning in Suffering

While suffering is inherently painful and undesirable, it can also be an opportunity for growth, resilience, and the discovery of deeper meaning in life. Viktor Frankl, a Holocaust survivor and psychiatrist, argued that even in the most horrific circumstances, individuals can find meaning by choosing their attitude and finding purpose in their suffering. This doesn't mean that suffering is good in itself, but rather that it can be transformed into something meaningful through our response to it. Finding meaning in suffering can involve helping others who are going through similar experiences, using one's own suffering as a catalyst for positive change, or simply finding solace in the beauty of the world, even in the midst of pain.

Embracing Mystery

Ultimately, the problem of evil may be a mystery that we cannot fully solve. Acknowledging the limits of our understanding can be a sign of intellectual humility and spiritual maturity. Rather than demanding a complete explanation for every instance of suffering, we can embrace the mystery and trust that there is a deeper purpose at work, even if we cannot fully comprehend it. This doesn't mean abandoning the search for truth or ceasing to question, but rather accepting that some questions may remain unanswered, at least in this life. Embracing mystery can also allow us to focus on what we can do, on the concrete actions we can take to alleviate suffering and promote justice, rather than getting bogged down in abstract theological debates.

Conclusion

The problem of evil remains a complex and challenging issue with no easy answers. While theodicies offer various attempts to reconcile the existence of God with the existence of evil, they are often met with skepticism and criticism. A more helpful approach may involve moving beyond purely intellectual justifications and focusing on how to respond to evil in a meaningful and compassionate way. This includes lamenting the reality of suffering, actively working to alleviate it, finding meaning in the midst of pain, and embracing the mystery of God's ways. Ultimately, the problem of evil calls us to engage with the suffering of the world, to seek justice, and to find hope in the face of despair.

View Product