“Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith.” 1 peter 5:8-9
Q: What are some of the contours (or features, properties, or attributes) of the problem of evil?
A: This notion of the problem of evil is much more complex than is normally debated. In most cases, the arguments for, or against, do not mesh with many of its premises. The basic contour of the problem of evil is as follows: “(1) God exists, and is omnipotent, omniscient, and perfectly good is logically consistent with (2) Evils exist. For initially it seems that (P1) a perfect being would always eliminate evil so far as it could; (P2) An omniscient being would know all about evils, and (P3) There are no limits to what an omnipotent being can do.”1 Simply stated; it is inconsistent for an all-powerful, all-knowing, all-loving God to allow evil and suffering in a world He created and controlled.
Q: What experiences and historical states or facts give rise to the problem?
A: There are theological and philosophical problems with the premises here. The term evil is implied prima facially as to what evil is. Most people disagree with what evil is; i.e. homosexual copulation etc. In addition, the supposed problem of evil often has been considered a misunderstood theology of religious doctrines. Feinberg writes: “Moreover, if a theology has an unacceptable view of divine omnipotence and/or an untenable account of evil, then the system is untenable, regardless of any alleged inconsistency between God’s attributes and evil’s existence as the system understands them.”2 It is my experience that most people who use this argument do not understand sin, holiness, and justice that relate to God’s glory and sovereignty.
Q: Finally: for whom is the problem of evil a problem?
A: The problem of evil is everyone’s problem, although some people have extreme philosophies from which to tackle it. Our experiences, historical accounts, fears, superstitions, suppositions, and religious traditions all play a role and give rise to the problem of evil. From all this, Christianity is used to handle and explain this problem with the best possible outcome. C. S. Lewis writes; “In a sense, it [Christianity] creates, rather than solves, the problem of pain, for pain would be no problem unless, side by side with our daily experience of this painful world, we had received what we think a good assurance that ultimate reality is righteous and loving.”3 For the Christian, the problem of evil has a divine resolution for those who are called according to His purpose (Romans 8:28).
Footnotes:
1 Marilyn McCord Adams and Robert Merrihew Adams, The Problem of Evil (Oxford, NY: Oxford University Press, 2009), 1.
2 John S. Feinberg, “The Many Faces of Evil,” Lifeway (Liberty University, 2018), https://www.lifeway.com/en/product/the-many-faces-of-evil-P001243768, 19.
3 C. S. Lewis, Letters to Malcolm, Chiefly on Prayer, 1st ed. (San Francisco, CA: HarperOne, 2017), 282.
Look mercifully, O Father, on our infirmities; and, for the glory
of your Name, rescue us from all those evils we now endure; and
grant that in all our troubles we may put our whole trust and
confidence in your mercy, serving you in holiness and purity of
life, to your honor and glory; through our only Mediator and
Advocate, Jesus Christ our Lord. Amen.
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