Is God Dead? & The Problem of Evil

The logical problem of suffering is not a new invention. It has been around almost as long as man himself. Scarcely three pages into the Genesis account of creation, we see one man, Cain, rise up and murder his brother, Abel, and in the words of 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 Epicurus’ 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. Still, it 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 following articles on this topic cover the highlights of both 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 bishop of Hippo who wrote extensively about the existence of evil, identified evil as “a privation” of good. Augustine argued that since evil was a privation, it was not a created thing but 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. 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 this constitutes a bit of common ground between Christians and nonbelievers. Premise 2 also seems to be true; 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 discuss evil and the suffering caused by it. This topic is important because many argue that evil and suffering in the world can help directly answer the question: Is God dead?