Problem of Evil Ancient Answers and Modern Discontents (original) (raw)
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The Problem Of Evil: A Case Against The Omnipotence And The Goodness Of God
2017
Evil is the opposite of good. This phenomenon has unleashed serious threat to human existence. The problem is that it is difficult to understand and even to deal with. Evil is a subject that has defied solution politically, socially or religiously. This paper examined the issue of the origin, effect and ways of dealing with evil for a better society. The research adopted the historical and literary methods of research. Various views are examined. Findings affirmed that God created evil as well as good. However, this view challenged the omnipotence and the goodness of God. The research identified bloodshed, corruption, demonic activities, human trafficking, child abuse and child dumping/abuse and many others as social vices associated with evil. This research recommends that man should learn to live with it, overcome it with good, while religious groups should lead in the campaign to end evil and/or reduce its effect on society.
The Problem of Evil: Exonerating God
Boston Catholic Journal, 2022
No single factor is invoked more often in people turning away from God, or in their failing to believe in Him, than the occurrence — note that I do not say “existence” *— of evil, especially as it manifests itself in suffering. The occurrence of evil appears incompatible with God, or at least a coherent conception of God as both — and simultaneously — absolutely good and absolutely powerful. That God and the occurrence of evil should coexist appears logically contradictory and ontologically incompatible. The one is effectively the abrogation of the other. The existence of God, it is argued, precludes (or ought to preclude) the occurrence of evil and the occurrence of evil precludes (or ought to preclude) the existence of God. While we can readily adduce empirical evidence, that is to say, tangible instances, of evil to discredit the existence of God, the availability of evidence to corroborate the existence of God, on the other hand, is so exiguous that even when such instances are invoked they are deemed extraordinary events in the affairs of men; indeed, events so far from commonplace that we call them miraculous — that is to say, inexplicable interventions conditionally attributed to God in the absence of alternate explanations that may yet be forthcoming. Whether or not this is a sufficient, if concise, summary, the general implication is clear: evidence of evil overwhelmingly exceeds evidence of God. If sheer preponderance is the criterion to which we appeal, God loses. Evil comes as a scandal to the believer who asks, “How can this be, given the existence of God?” To the disbeliever no such scandal arises — only scorn for the believer who is left in perplexity, unable to deny the existence of God on the one hand while equally unable to deny the occurrence of evil on the other. We appear to be consigned to either nihilistic resignation in the one camp (evil is somehow ontologically inherent and rampant in the universe although we cannot explain why), or an unreasoned and therefore untenable affirmation of the existence of God — despite the contradictory concurrence of evil — in the other. Both appear to be damned to perplexity. Neither has satisfactorily answered the question implicit within every occurrence of evil: “Why?” 2. The Problem ... and why we must respond to it Before we begin our attempt to arrive at an answer to the problem of evil, we must first clearly summarize and completely understand the nature of the problem itself. While this may appear obvious, all too often our efforts to make sense of the experience of evil in our lives and in the world fail to adequately address implicit or unstated premises apart from which no answer is either forthcoming or possible. Failing to follow the premises, we fail to reach a conclusion. Instead, we reflexively seize what is incontrovertible (the occurrences of evil) and, understanding nothing of its antecedents, satisfy ourselves that it is entirely a mystery — in other words, utterly incomprehensible to us — in fact, so opaque to our ability to reason it through (which we do not) that we throw up our hands in either frustration or despair, declaring that either it is the will of God in a way we do not understand, or that there can be no God in light of the enormities that we experience. In either case — whether we affirm that God exists despite them, or deny that He exists because of them — we confront the experience of evil as an impenetrable mystery. Such a facile answer, I suggest, is not a satisfactory state of affairs at all.
The present study aims to analyze the relationship between God and the problem of evil from the perspective of inter-, multi-, and transdisciplinary methodology. After a brief introduction in which the ontological, social, economic or political implications of evil are shown, follows a historical excursion of the idea of divinity, both in its religious and philosophical sense. Chapter God and the model of realities presents the experimental research on the divine entities, made by Charles Tart and Stanislav Grof on subjects in psychedelic-induced states of consciousness. The second part of the study focuses on the problem of evil. Thus the following issues are addressed: the problem of evil in the history of religions, the problem of evil in patristic literature, the problem of evil in philosophy, the theodicy process and theodicy as quidistic discourse.
A Philosophical Enquiry Into the Scandal of Evil and Suffering
The South African Baptist Journal of Theology 1&2 Peter Vol.13 pp. 214-230., 2004
In 1 Peter 1:3-7 we read that the Christians were facing persecution because of their faith and the author reminds them that every trial is a test of their faith. The trials and consequential suffering can be withstood because they are able to look forward to an inheritance – eternal life with God. Christians can endure all trials and suffering because of the hope of glory and ultimate joy. There is a grace afforded by God in the presence to match whatever trial or suffering they might face. Thus it appears that there is both a purpose – one being the testing, transforming and purifying of one’s faith and a great prize for those who endure suffering – the Lord himself rewarding us. It is with this thought I will end this essay - with this belief of an inheritance, a resurrection and the gift of immortality. However, I will not shun asking the difficult questions, nor will I avoid critical reflection and analysis of a number of the contradictory or unpleasant answers. I will not eschew the lack of answers relating to evil and suffering – the pains of the scourges of poverty, persecution and oppression, the ravages of war and natural disasters, and all the inequity and injustice that has fallen throughout history – often on the innocent. This wickedness and agony that has throughout history indiscriminately befallen Christians and non-believers alike, has initiated great dismay, depression and consternation for many and some have even rejected the concept of God and the Gospel because of the malevolence and affliction they have been subjected to. The horrendous profundity and extent of human suffering and the history of the inhumanity of people makes the idea of a loving Creator seem quite implausible and predisposes many to accept a naturalistic theory of religion. At the end of this essay I will attempt to show that the declarations that the writer of 1 Peter makes concerning the Christian’s inheritance and suffering proffers some expectation for those who are faced with the quandary of evil and offer some hope now to enable them to endure whatever life has thrown onto their journey. Whilst I will with candour endeavour to query the issues and questions relating to evil I am conscious of the fact that many books and essays have been written by vastly more erudite authors. Consequently I acknowledge that what I have to say is ultimately nothing more than the personal reflection birthed in my own life’s experiences and learning. This paper will explore some of the issues and arguments and offer some critical reflection on the ideas and ways that people have proposed to overcome or uphold the dilemma or conflict between the existence of the God of classical theism and evil and the consequence of evil - suffering. I seek explanation of the plain fact of evil and suffering but I do not seek it in the arrogant belief that I can explain evil away. My Christian faith is not meant to provide complete answers and understanding to all life’s vexing questions. The purpose of my faith is to become aware and share in the life of the infinite and unlimited creator God. My belief provides strength and wisdom to live all of life but does not provide the perfect philosophical apologetic. My faith leaves me with much unsolved mystery and perplexing puzzle, often my faith is accompanied by doubt and existential pain and anxiety. Evil is not a theoretical problem but an existential problem. In the face of evil we are challenged to examine who we are and what we value as well as seeking a deeper insight into the nature and purposes of God. And sometimes what we see frightens us into denial or we respond wrongly to our finite understanding and experience of the infinite God. It is then that we feel compelled to provide a philosophical theory or theological dogma that explains it all and allows us to live – but with blinkers as we are often not willing to see the inconsistency, contradictions and sometimes falseness of our dogma.
The Problem of Evil: Exonerating God - Revised August 17, 2024
2024
No single factor is invoked more often in people turning away from God, or in their failing to believe in Him, than the occurrence — note that I do not say the “existence” of evil, especially as it manifests itself in suffering. The occurrence — not the existence — of evil appears incompatible with God, or at least a coherent conception of God as both — and simultaneously — absolutely good and absolutely powerful. That God and the occurrence of evil should coexist appears logically contradictory and ontologically incompatible. The one is effectively the abrogation of the other. The existence of God, it is argued, precludes (or ought to preclude) the occurrence of evil, and the occurrence of evil precludes (or ought to preclude) the existence of God. While we can readily adduce empirical evidence, that is to say, tangible instances, of evil to discredit the existence of God, the availability of evidence to corroborate the existence of God, on the other hand, is so exiguous that even when such instances are invoked, they are deemed extraordinary events in the affairs of men; indeed, events so far from commonplace that we call them miraculous — that is to say, inexplicable interventions conditionally attributed to God in the absence of alternate explanations that may yet be forthcoming. Whether or not this is a sufficient, if concise, summary, the general implication is clear: evidence of evil overwhelmingly exceeds evidence of God. If sheer preponderance is the criterion to which we appeal, God loses. Evil comes as a scandal to the believer who asks, “How can this be, given the existence of God?” To the disbeliever no such scandal arises — only scorn for the believer who is left in perplexity, unable to deny the existence of God on the one hand … while equally unable to deny the occurrence of evil on the other.
ON THE QUESTION OF GOD & THE PROBLEM OF EVIL
2024
Being a term paper submitted to the Department of Philosophy and religious studies, Dominican University, Samonda Ibadan, in partial fulfilment of the Requirements for B.A. Degree of philosophy