When confronted with the horrible evil of sin and sin’s consequences, rather than launching into an angry diatribe on the injustices of God, or conversely, launching into a defense of the justice of God, we are told that Aaron simply “held his peace” (Leviticus 10:3). For many Jews and Christians, the only appropriate response to the horrors of evil in a universe created and governed by a good, loving, and just God is not to respond at all. They say we must take our place at Aaron’s side, and hold our peace. Many thus object to the very notion of “theodicy”, that branch of theology which seeks to justify God in the face of evil: “as if,” they might object, “God needed us to write his defense brief!” While this approach (or non-approach) to the problem of evil may satisfy some, it fails to move the millions of atheists for whom the very existence of evil is the lynchpin of their unbelief. Nevertheless, if you have found solace and satisfaction in simply accepting evil without giving further consideration to its meaning, then you need read no further. But if like me, you have grappled with the problem of evil, if you believe that the rational minds with which we are endowed naturally seek answers to the riddles of existence, if you are searching for answers that are sensible and satisfying, then I invite you to consider with me the possible meanings of evil in the cosmos.
In this post, we will briefly examine four typical theodicies which have been offered by believers, and we will test them against a set of defined criteria. We will ask, “do they work? have they the compelling force to satisfy the mind of the skeptic? do they give peace to the believer willing to ask the hardest of questions?
Evil is generally divided into two categories. 1.
MORAL EVIL consisting of sin, and all the direct consequences of sin. Moral evil is caused by free moral agents. And, 2.
NATURAL EVIL consisting of bad things that happen seemingly outside the causation of man: hurricanes, earthquakes, tsunamis, famines, diseases, genetic disorders, etc. Natural evils, it could be argued, all find their origination in entropy, and are thus the result of the very way in which the Creator fashioned the cosmos. Some might find in these categories some cross-over. Certain diseases, for example, may be caused by or exacerbated by the choices of free moral agents. But it is not our intention to draw a sharp line of distinction. Rather, we wish to identify these two kinds of evil as separate categories for the following purpose:
a theodicy that “works” must account for both kinds of evil. This is the first criterion for testing theodicies.
For a theodicy to accomplish its own goal, it must uphold the character of God. A theodicy which leaves us troubling about the honor and consistency of God is no theodicy at all. The Greek philosopher Epicurus laid down the gauntlet some 300 years before Christ when he asked, “Is [God] willing to prevent evil, but not able? Then he is impotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Whence then is evil?”
A working theodicy must result in an omnipotent, compassionate God with his honor and integrity firmly intact in the face of a cosmos brimming with evil. This is the second criterion for testing theodicies. Examine with me the standard Christian theodicies in light of these criteria, and judge for yourself.
1)
“Evil is created for God’s glory.” For many who subscribe to Reformed Theology (or Calvinism), it is enough to say that all evil exists for the glory of God. God created evil (Isaiah 45:7), they say, for his own ultimate glory. He created a cosmos in which evil was not only possible, but assured, right down to the finest detail. This view suggests that the Holocaust itself originated in the mind of the Creator, and was his intended plan written into the blueprint of the cosmos. Though it is beyond our understanding
(I can certainly agree with that!), evil somehow maximizes the glory of God. Certainly not all those in the Reformed camp subscribe to this form of rigid determinism. But many do. This theodicy makes God out to be the author of all sin and natural evil. It further suggests that when God created Satan, he specifically engineered him to rebel just as he did. His fall was written into his design specifications. While this may provide a rational, satisfying answer to some followers of Calvin, I find that it fails to satisfy our second criterion. Epicurus would not be placated. No atheist will be compelled to abandon his skepticism by this argument. And few believers will find the God of this argument consistent with the God they have come to love and trust.
2)
“Evil does not exist.” Others will insist that evil, in fact, does not exist as an entity, or as a reality apart from goodness. The argument goes like this: just as darkness is merely the absence of light (we cannot “fill a room with darkness”), and is instantly dispelled by the introduction of light, so evil is merely the absence of goodness. Augustine first introduced this concept. He said that all being is good. Evil is the lack of being, the lack of goodness. From this argument, Augustine moved on to #3 below, stating that evil as we know it originated in the rebellion of mankind, and the rejection of the goodness which God intended to permeate the cosmos. The problem with the idea of evil’s non-existence is that it simply fails to live up to our experience. Particularly in the face of the 20th century horrors, most people find it completely irrational to argue that evil has no independent existence. There is an energy and driving force, a “life” we might say, of evil that goes beyond the mere absence of goodness. This argument fails the tests of reason and experience. But it also fails to account for natural evil, for reasons we will apply to #3, below.
3)
“Evil is caused by Man.” Augustine declared, “All evil is either sin or the punishment for sin.” This view suggests that all moral evil is the direct result of the Fall, and the sin that it perpetuates; and that all natural evil is the indirect result of the Fall, a consequence of the curses of Genesis 3:14-19. While this argument might have worked in Augustine’s day, we now understand that it cannot account for all natural evil. The earth is filled with mountains of evidence that the pre-Adamic world included natural disasters of every description: diseases, death, meteorites and thousands of species extinctions. If chronology has any bearing upon causation, we simply can no longer lay the responsibility for evil at the feet of fallen man.
Thus, each of these first three lines of reasoning fail to meet our criteria for a working theodicy. But it is the fourth theodicy argument to which most Christians today subscribe. For many thoughtful believers, it is the only option that holds out the hope of resolving evil’s riddle. Does it pass the test?
4)
“Evil is necessary for Free Will to have meaning.” (This theodicy has numerous variations, including the more thoughtful “free-process theology” version espoused by John Polkinghorne and others, for which I feel some affinity. Some may wish to present a cogent and convincing case for the more sophisticated versions of this theodicy, and I welcome them to do so in the comments for this post. For the sake of brevity, I will state this argument in its simplest terms.) The typical line of reasoning goes something like this. In order to have a world in which free moral agents would have a clear choice, and thus be truly free, they must be given a viable alternative to God and goodness; hence, evil. A presupposition is that God considered it desirable to create moral agents who
would freely choose him. And while he may bring some influence to bear upon his creatures, he does not use coercion. I have read and heard this line of theodicy reasoning all my life. I must say that it has always left me cold! It describes a God so desirous of creatures who
choose him that if the cost is unimaginable innocent human suffering, well, so be it. This sort of ends-justify-the-means rationale leaves us with a monstrous God willing to sacrifice Jewish babies on the altars of Nazi bonfires—they are just the collateral damage—for the gratification of his desire that people have a genuine choice.
Has there ever been a single atheist or agnostic “won over” by any of these standard Christian theodicy arguments? Has a single skeptic ever abandoned his problem-of-evil objection to theism after being confronted with one of these lines of reasoning? I’ve never heard of one. Neither have I read any Christian apologist who is satisfied with his own theodicy argument. Whether its C.S. Lewis, Os Guinness, or John Polkinghorne, each writer closes his argument by confessing his own lack of satisfaction. In his own way, each one declares that we do not have an adequate answer to this riddle. Could it be that we have been looking at evil through the wrong lens? In my next post, I want to suggest an approach to evil’s riddle that does meet the criteria, for me at least, and perhaps, for you as well.
After a lengthy pause, I resume the God and Evil series with this, the third post dealing with the Problem of Evil (hereafter referred to as PoE). In this series, I offer my own resolution to the quadrilemma of Epicurus discussed in this earlier post. The series will be several posts long. The full picture will only become clear as all posts are presented. For this reason, I will not generally respond to challenges or arguments to individual posts. But I am more than happy to answer any questions for clarification.
