The Problem of Evil and Pain 7. Summary and Conclusions.

The Problem of Evil The Problem of Evil and Painand Pain

7. Summary and Conclusions7. Summary and Conclusions

Opening PrayerOpening Prayer

Almighty and everliving God, ruler of all Almighty and everliving God, ruler of all things in heaven and earth, hear our things in heaven and earth, hear our prayers for this parish family. prayers for this parish family. Strengthen the faithful, arouse the Strengthen the faithful, arouse the careless, and restore the penitent. careless, and restore the penitent. Grant us all things necessary for our Grant us all things necessary for our common life, and bring us all to be of common life, and bring us all to be of one heart and mind within your holy one heart and mind within your holy Church; through Jesus Christ our Lord.Church; through Jesus Christ our Lord.

From: From: Book of Common PrayerBook of Common Prayer, 1979, p. 816, 1979, p. 816

IntroductionIntroduction

Epicurus (341-270 BC):Epicurus (341-270 BC): Is he willing to prevent evil, but not able? Is he willing to prevent evil, but not able?

Then he is impotent. Is he able, but not Then he is impotent. Is he able, but not willing? The he is malevolent. Is he both willing? The he is malevolent. Is he both able and willing? Whence then is evil?able and willing? Whence then is evil?

The “Problem of Evil”The “Problem of Evil”

The challenge we face as Christians (a The challenge we face as Christians (a challenge also faced by Jews and Moslems), is challenge also faced by Jews and Moslems), is how can we reconcile statements (1) and (2)?how can we reconcile statements (1) and (2)? (1) An all-powerful, all-good and all-loving, all-(1) An all-powerful, all-good and all-loving, all-

knowing God existsknowing God exists (2a) Evil exists (2a) Evil exists (2b) Extreme and horrendous evil exists(2b) Extreme and horrendous evil exists (2c) Gratuitous and pointless evil exists (or at least (2c) Gratuitous and pointless evil exists (or at least

seemsseems to exist) to exist)

The Definition of EvilThe Definition of Evil

We adopted a “common-sense” definition of evil, and We adopted a “common-sense” definition of evil, and include under “evil” such things as:include under “evil” such things as: Physical painPhysical pain Mental sufferingMental suffering The suffering of innocentsThe suffering of innocents Physical deformitiesPhysical deformities Psychological abnormalitiesPsychological abnormalities DiseaseDisease Character defectsCharacter defects InjusticeInjustice Oppression and PersecutionOppression and Persecution Natural CatastrophesNatural Catastrophes

The Definition of EvilThe Definition of EvilTwo Kinds of EvilTwo Kinds of Evil

Two kinds of “evil:”Two kinds of “evil:” 1. 1. Moral EvilMoral Evil: evil caused by free human beings, : evil caused by free human beings,

such as:such as: MurderMurder LyingLying StealingStealing GreedGreed DishonestyDishonesty

The Definition of EvilThe Definition of EvilTwo Kinds of EvilTwo Kinds of Evil

Two kinds of “evil:”Two kinds of “evil:” 2. 2. Natural EvilNatural Evil, such as:, such as:

Hurricanes, floods, tornados, firesHurricanes, floods, tornados, fires FaminesFamines Cancer and AIDSCancer and AIDS Birth defects and deformitiesBirth defects and deformities Disabilities: blindness, deafness, insanityDisabilities: blindness, deafness, insanity

Augustine’s Augustine’s TheodicyTheodicy

The Fall and Original SinThe Fall and Original Sin

Augustine’s TheodicyAugustine’s TheodicyEvil Does Not ExistEvil Does Not Exist

God made everything, and everything God made was God made everything, and everything God made was good.good. BeingBeing itself is itself is goodgood. Everything that exists, everything that . Everything that exists, everything that

has has beingbeing, has goodness in proportion to the degree of , has goodness in proportion to the degree of beingbeing that God gave it. that God gave it.

Evil does Evil does not existnot exist: it is not a thing and does not have : it is not a thing and does not have being. Evil is a being. Evil is a lacklack of being, and hence a of being, and hence a lacklack of of goodness.goodness. Evil is the absence, deprivation, privation, or degradation Evil is the absence, deprivation, privation, or degradation

of of being being andand goodness goodness ((privatio boniprivatio boni = privation of good). = privation of good).

Augustine’s TheodicyAugustine’s TheodicyThe “Appearance” of EvilThe “Appearance” of Evil

Evils appear in creation when created things and Evils appear in creation when created things and creatures stop functioning in the way they were creatures stop functioning in the way they were created to function, when they cease to have the created to function, when they cease to have the “being” God intended them to have.“being” God intended them to have.

Evil first appeared among those creatures who had Evil first appeared among those creatures who had free willfree will..

The Fall:The Fall: First some angels rebelled against the God, the Supreme First some angels rebelled against the God, the Supreme

Good.Good. These fallen angels in turn tempted Adam and Eve to rebel These fallen angels in turn tempted Adam and Eve to rebel

against God.against God.

Augustine’s TheodicyAugustine’s TheodicyThe Fall and EvilThe Fall and Evil

Consequences of Adam and Eve’s Sin (“Original Consequences of Adam and Eve’s Sin (“Original Sin”) for humanity:Sin”) for humanity: Moral Evil:Moral Evil:

Corruption of our moral nature, causing loss of the inner harmony Corruption of our moral nature, causing loss of the inner harmony between reason and the passions.between reason and the passions.

The passions now dominated rational thought (The passions now dominated rational thought (concupiscenceconcupiscence), ), inclining one to sin.inclining one to sin.

The The ability not to sinability not to sin was replaced by an was replaced by an inability not to sin.inability not to sin. This corrupted moral nature and the guilt of the original sin is This corrupted moral nature and the guilt of the original sin is

bequeathed to our progengybequeathed to our progengy Natural Evil:Natural Evil:

Part of God’s punishment for Adam’s and Eve’s sin:Part of God’s punishment for Adam’s and Eve’s sin: ““nature red in tooth and claw”nature red in tooth and claw” Earthquakes, storms, etc.Earthquakes, storms, etc.

Augustine’s TheodicyAugustine’s TheodicyThe Fall and Original SinThe Fall and Original Sin

““All evil is either sin or the punishment All evil is either sin or the punishment for sin”for sin”

- Augustine- Augustine

Theodicy of St. Theodicy of St. IrenaeusIrenaeus

A Vale of Soul-makingA Vale of Soul-making

Theodicy of St. IrenaeusTheodicy of St. IrenaeusA Vale of Soul-makingA Vale of Soul-making

God created human beings as free, but immature and God created human beings as free, but immature and imperfect creatures, with an immense but imperfect creatures, with an immense but undeveloped capacity for moral and spiritual undeveloped capacity for moral and spiritual development.development.

God intends life on this earth to provide an God intends life on this earth to provide an environment for the moral and spiritual growth of environment for the moral and spiritual growth of human beings from immature beings to true “children human beings from immature beings to true “children of God.”of God.” That is: an environment for “soul-making” or “person-That is: an environment for “soul-making” or “person-

making.”making.”


1. It may not be possible to create outright a 1. It may not be possible to create outright a free, intelligent, morally mature being. Moral free, intelligent, morally mature being. Moral maturity may maturity may requirerequire struggling and grappling struggling and grappling with temptation over time, and even with temptation over time, and even participationparticipation in evil in evil

2. Even if it was possible, God may consider 2. Even if it was possible, God may consider beings who have grown into moral goodness a beings who have grown into moral goodness a much greater good than beings “ready-made” much greater good than beings “ready-made” with moral goodnesswith moral goodness


A world conducive for our moral and spiritual growth A world conducive for our moral and spiritual growth as free, immature creatures requires:as free, immature creatures requires: Real challenges, opportunities for display of moral virtue, Real challenges, opportunities for display of moral virtue,

possibilities for expressing faith in Godpossibilities for expressing faith in God Interactions with a community of others and the Interactions with a community of others and the

opportunity to develop relationships with others in which opportunity to develop relationships with others in which we can transcend ourselveswe can transcend ourselves

A physical order of impersonal objects that operate A physical order of impersonal objects that operate according to predicable rules, independent of our wills: according to predicable rules, independent of our wills: quantum fields, atoms, the cells of our body, the motion of quantum fields, atoms, the cells of our body, the motion of the planets and starsthe planets and stars


Evil is inevitable in a world of soul-making:Evil is inevitable in a world of soul-making: Moral evilMoral evil results when we choose selfishly, with results when we choose selfishly, with

consequences for ourselves and others.consequences for ourselves and others. Natural evilNatural evil results from the need for a predictable results from the need for a predictable

physical world that operates independent of our physical world that operates independent of our wills.wills.


St. Augustine said:St. Augustine said: Adam and Eve originally lived in a state of pristine Adam and Eve originally lived in a state of pristine

perfection, in a world that was paradiseperfection, in a world that was paradise They sinned, corrupting their nature (which they They sinned, corrupting their nature (which they

bequeathed to us), leading to the appearance of evilbequeathed to us), leading to the appearance of evil St. Irenaeus said:St. Irenaeus said:

Adam and Eve were created innocent, but imperfect and Adam and Eve were created innocent, but imperfect and immature, in a world designed for soul-making.immature, in a world designed for soul-making.

Soul-making is a creative, arduous task of maturing and Soul-making is a creative, arduous task of maturing and growing into perfect spiritual moral beings, and that growing into perfect spiritual moral beings, and that involves choosing between our selfish interests and those involves choosing between our selfish interests and those of Others, between our selfish interests and God, between of Others, between our selfish interests and God, between good and evil. The possibility we will choose evil good and evil. The possibility we will choose evil sometimes is inevitable.sometimes is inevitable.

Leibniz’s TheodicyLeibniz’s Theodicy

The Best Possible WorldThe Best Possible World

Theodicy of LeibnizTheodicy of LeibnizThe Best of All Possible WorldsThe Best of All Possible Worlds

Omnipotence thus does not mean “anything Omnipotence thus does not mean “anything goes,” and “nothing is impossible” for God.goes,” and “nothing is impossible” for God.

God is bound by the same rules of logic, and God is bound by the same rules of logic, and practical necessity as we are.practical necessity as we are. If Action “A” If Action “A” logicallylogically or or necessarilynecessarily results in results in

“B” occurring, then not even God can do “A” “B” occurring, then not even God can do “A” without “B” occurring.without “B” occurring.


God’s goodness would oblige God to actualize God’s goodness would oblige God to actualize only the only the bestbest one of all possible worlds. one of all possible worlds.


Leibniz suggested the following criteria to evaluate Leibniz suggested the following criteria to evaluate what constitutes the “best:”what constitutes the “best:” 1. The best world 1. The best world maximizes the virtue of free, rational, maximizes the virtue of free, rational,

sentient beingssentient beings 2. There are many facets to God’s goodness and splendor, 2. There are many facets to God’s goodness and splendor,

and a finite created thing or creature can only mirror a and a finite created thing or creature can only mirror a limited part of that goodness and splendor. The best world limited part of that goodness and splendor. The best world maximizes the mirroring of the God’s goodness and maximizes the mirroring of the God’s goodness and splendor in the creation through a vast variety of things splendor in the creation through a vast variety of things and creaturesand creatures..

3. The best world 3. The best world yields the greatest variety of yields the greatest variety of phenomena governed by the simplest, most elegant, phenomena governed by the simplest, most elegant, most beautiful set of laws.most beautiful set of laws.


Evil, Leibniz suggests, was one of the Evil, Leibniz suggests, was one of the necessary necessary consequences consequences oror side effects side effects arising from the trade- arising from the trade-offs involved in the design of a world that:offs involved in the design of a world that: maximizes the virtue of free, rational, sentient beingsmaximizes the virtue of free, rational, sentient beings maximizes the mirroring of the God’s goodness and maximizes the mirroring of the God’s goodness and

splendor in the creation through a vast variety of things and splendor in the creation through a vast variety of things and creaturescreatures

yields the greatest variety of phenomena governed by the yields the greatest variety of phenomena governed by the simplest, most elegant, most beautiful set of lawssimplest, most elegant, most beautiful set of laws


God remains holy in permitting this evil God remains holy in permitting this evil because it is the because it is the necessary consequencenecessary consequence of of God performing God’s obligation to create the God performing God’s obligation to create the best possible worldbest possible world that fulfills God’s good that fulfills God’s good purposes for creationpurposes for creation

Theodicy of Process Theodicy of Process TheologyTheology

God’s Persuasive PowerGod’s Persuasive Power

Theodicy of Process TheologyTheodicy of Process TheologyGod’s Persuasive PowerGod’s Persuasive Power

Places radical limits on the Places radical limits on the omnipotenceomnipotence, the , the power of God.power of God.

God is not “all-powerful,” in that God God is not “all-powerful,” in that God cannotcannot coercecoerce or or forceforce the creatures or the processes the creatures or the processes of the world to change. They all have the of the world to change. They all have the freedom to “become” or change on their own.freedom to “become” or change on their own.


God’s power is “persuasive” rather than God’s power is “persuasive” rather than “coercive:”“coercive:” God cannot God cannot coercecoerce or or forceforce creatures to do what is creatures to do what is

good, but offers possibilities for becoming, and good, but offers possibilities for becoming, and tries to tries to persuadepersuade or or “lure”“lure” creatures towards the creatures towards the best possibility.best possibility.

When creatures do other than what God tried to When creatures do other than what God tried to persuade them to do, God adjusts and offers them persuade them to do, God adjusts and offers them new possibilities, and again tries to new possibilities, and again tries to persuadepersuade them them towards the best choice.towards the best choice.


God does not know the future, but interacts with the God does not know the future, but interacts with the world, trying to world, trying to persuadepersuade its creatures and processes its creatures and processes towards changes that would lead to the best possible towards changes that would lead to the best possible future.future. The futures that are possible The futures that are possible changechange as creatures respond as creatures respond

and actualize the possibilities open to them.and actualize the possibilities open to them. God adjusts and continues to offer God’s creatures new God adjusts and continues to offer God’s creatures new

possibilities, and again tries to possibilities, and again tries to persuadepersuade them towards the them towards the best choice.best choice.

God’s “lure” or persuasion is the ground of all God’s “lure” or persuasion is the ground of all religious and moral feeling, of all meaning and religious and moral feeling, of all meaning and purpose that we experience.purpose that we experience.


Evil arises because all creation is free, and Evil arises because all creation is free, and God can only persuade or lure creation to God can only persuade or lure creation to goodness – and the free creation is not always goodness – and the free creation is not always persuaded.persuaded.

ResponsesResponses

Theodicy of SilenceTheodicy of Silence

Some Jewish theologians, rather than try to Some Jewish theologians, rather than try to justify God in the face of suffering, quote justify God in the face of suffering, quote scripture the follows the report of the death of scripture the follows the report of the death of Aaron’s two sons by divine fire:Aaron’s two sons by divine fire:

““And Aaron held his peace”And Aaron held his peace”

Theodicy of ProtestTheodicy of Protest

There are numerous passages in the Bible of There are numerous passages in the Bible of protest against the presence of evil and protest against the presence of evil and suffering.suffering.

Such protest may be considered a faithful and Such protest may be considered a faithful and trusting response of a faithful people to their trusting response of a faithful people to their God.God. God understands and respects our concerns, our God understands and respects our concerns, our

questions, uncertainties, and anxieties over the questions, uncertainties, and anxieties over the presence of evil and God’s purposes in the world.presence of evil and God’s purposes in the world.

SummarySummaryA Mystery That Must Be Lived ThroughA Mystery That Must Be Lived Through

There is no fully satisfactory explanation There is no fully satisfactory explanation (“theodicy”) for the evil and suffering of this (“theodicy”) for the evil and suffering of this world.world.

The mystery of evil and pain in the world is The mystery of evil and pain in the world is the mystery of God.the mystery of God.


““Having been constantly preoccupied Having been constantly preoccupied for decades with all attempts at for decades with all attempts at theodicy, I can confidently say quite theodicy, I can confidently say quite bluntly that there seems to me to be bluntly that there seems to me to be no theoretical answer to the problem no theoretical answer to the problem of theodicy. On the basis of an attitude of theodicy. On the basis of an attitude of faith only one thing can be said:of faith only one thing can be said:


If God exists, then God was also in If God exists, then God was also in Auschwitz! Even in this death factory, Auschwitz! Even in this death factory, believers of different religions and believers of different religions and confessions held on to the conviction that confessions held on to the conviction that despite everything, God exists.despite everything, God exists.

At the same time, however, the believer At the same time, however, the believer has to concede that there is no answer to has to concede that there is no answer to the question, ‘How could God have been in the question, ‘How could God have been in Auschwitz without preventing Auschwitz?”Auschwitz without preventing Auschwitz?”

- Hans Kung, Credo, p. 89- Hans Kung, Credo, p. 89


“… “… suffering, -- excessive, innocent, suffering, -- excessive, innocent, meaningless suffering, both individual meaningless suffering, both individual and collective – cannot be understood and collective – cannot be understood theoretically, but can only be lived theoretically, but can only be lived through. For Christians and Jews there through. For Christians and Jews there is only a practical answer to the is only a practical answer to the problem of theodicy.”problem of theodicy.”

- Hans Kung- Hans Kung


It can be recognized in the light of Jesus, the It can be recognized in the light of Jesus, the suffering servant of God…suffering servant of God… That even when suffering is apparently That even when suffering is apparently

meaningless, God is nevertheless hiddenly meaningless, God is nevertheless hiddenly presentpresent

That while God does not preserve us That while God does not preserve us from from all all suffering he does preserve us suffering he does preserve us inin all suffering all suffering

That wherever possible we should show solidarity That wherever possible we should show solidarity in suffering and attempt to share in bearing it;in suffering and attempt to share in bearing it;

Indeed that in this way we are not only enduring Indeed that in this way we are not only enduring suffering but where possible, fighting against it…suffering but where possible, fighting against it…

- Hans Kung- Hans Kung

ReferencesReferences An Introduction to the Philosophy of Religion, An Introduction to the Philosophy of Religion,

Third Edition, Third Edition, Brian Davies, Oxford University Brian Davies, Oxford University Press, Oxford, 2004. ISBN 0-19-926347-7Press, Oxford, 2004. ISBN 0-19-926347-7

Credo. The Apostles' Creed Explained for Today. Credo. The Apostles' Creed Explained for Today. Hans Küng. Doubleday. New York. 1992 Hans Küng. Doubleday. New York. 1992

Evil and the God of Love, Second Edition, Evil and the God of Love, Second Edition, John John Hick, MacMillan, London, 1977. ISBN 0-333-39483-Hick, MacMillan, London, 1977. ISBN 0-333-39483-66

God and Evil: An Introduction to the IssuesGod and Evil: An Introduction to the Issues, , Michael L. Peterson, Westview Press, Boulder, Michael L. Peterson, Westview Press, Boulder, Colorado, 1998. ISBN 0-8133-2849-7Colorado, 1998. ISBN 0-8133-2849-7

ReferencesReferences ““Leibniz on the Problem of Evil,” Michael Murray, Leibniz on the Problem of Evil,” Michael Murray,

in: in: Stanford Encyclopedia of PhilosophyStanford Encyclopedia of Philosophy ( (http://http://plato.stanford.eduplato.stanford.edu//). Article retrieved from: ). Article retrieved from: http://http://plato.stanford.edu/entries/leibnizplato.stanford.edu/entries/leibniz-evil/-evil/

Original Sin. Origins, Developments, Original Sin. Origins, Developments, Contemporary MeaningsContemporary Meanings, Tatha Wiley, Paulist , Tatha Wiley, Paulist Press, New York, 2002. ISBN 0-8091-4128-0Press, New York, 2002. ISBN 0-8091-4128-0

Philosophy of Religion, fourth editionPhilosophy of Religion, fourth edition, John H. , John H. Hick, Prentice Hall, Upper Saddle River, NJ, 1990. Hick, Prentice Hall, Upper Saddle River, NJ, 1990. ISBN 0-13-662628-9ISBN 0-13-662628-9

Philosophy of ReligionPhilosophy of Religion, Louis P. Pojman, McGraw , Louis P. Pojman, McGraw Hill, New York, 1988. ISBN 0-7674-0819-5Hill, New York, 1988. ISBN 0-7674-0819-5

ReferencesReferences Philosophy of Religion (Great Courses Lecture Philosophy of Religion (Great Courses Lecture

Series), Series), James Hall, The Teaching Company, 2003James Hall, The Teaching Company, 2003 ““Process Theology,” by John B. Cobb, Jr. Retrieved Process Theology,” by John B. Cobb, Jr. Retrieved

from: from: www.religion-online.org/showarticle.asp?titlewww.religion-online.org/showarticle.asp?title=1489=1489

Reason and Religious Belief. An Introduction to Reason and Religious Belief. An Introduction to the Philosophy of Religion. Third Editionthe Philosophy of Religion. Third Edition, Michael , Michael Peterson, William Hasker, Bruce Reichenbach, and Peterson, William Hasker, Bruce Reichenbach, and David Basinger, Oxford University Press, Oxford, David Basinger, Oxford University Press, Oxford, 2003. ISBN 0-19-515695-12003. ISBN 0-19-515695-1

The Problem of Evil. Selected ReadingsThe Problem of Evil. Selected Readings, Michael , Michael L. Peterson, editor, University of Notre Dame Press, L. Peterson, editor, University of Notre Dame Press, Notre Dame, Indiana, 1992. ISBN 0-268-01515-5Notre Dame, Indiana, 1992. ISBN 0-268-01515-5

The Problem of Evil and Pain 7. Summary and Conclusions.

Documents

kinds of evil

definition of evil

natural evil

horrendous evil

pointless evil

moral evil

problem of evil

augustines theodicy