1) The document discusses philosophical arguments regarding the problem of evil and suffering in the world and how it relates to the existence of an omnipotent, omniscient and benevolent God.
2) It examines theodicies proposed by St. Irenaeus and St. Augustine that attempt to reconcile God's attributes with the existence of evil. Irenaeus' theory involves human evolution towards God, while Augustine argues that evil stems from free will and is ultimately part of God's just system.
3) Critics argue that these theodicies cannot logically reconcile an all-powerful God with the existence of unnecessary suffering, and question whether free will outweighs immense pain.
3. A problem that won’t go away
‘Meanwhile, where is God? This is one of the most
disquieting symptoms. When you are happy, so happy
that you have no sense of needing Him, if you turn to
Him then with praise, you will be welcomed with open
arms. But go to Him when your need is desperate, when
all other help is vain and what do you find? A door
slammed in your face, and a sound of bolting and double
bolting on the inside. After that, silence. You may as well
turn away’.
C. S Lewis, A Grief Observed.
5. Implications of God’s existence
The term evil requires discussion. There are
roughly two forms of evil; moral and natural.
Man’s inhumanity to man in the case of rape,
murder and genocide constitutes moral evil.
The experience of famine, flood and disease
may be cited as instances of unmerited physical
suffering or natural evil.
6. Both these categories point to a marked incompatibility
with an able and compassionate deity.
Even those proponents of the teleological argument
are forced to admit that the design of the universe is
flawed.
7. General explanations such as, ‘pain andsuffering
and loss are inevitable aspects of an evolving
world’, lead to the question of ‘why didn’t God
Do better?’
8. The argument for the problem of evil
1. We conceive of God as an omniscient,
omnipotent and omibenevolent being
2. The existence of God is incompatible with
the existence of an omniscient, omnipotent
and omnibenevolent God.
3. Evil occurs.
4. Therefore there is no omniscient, omnipotent
and omnibenevolent God.
9. Theodicies
Theistic replies to the problem of evil are called
theodicies and generally involve a reinterpretation of
premises 1 and 2.
Traditional theodicies defend God’s part in allowing
suffering, where as post Holocaust theodicies attempt
to redefine the divine attributes as described in the
first premise.
10. St. Irenaeus
The Irenaeus theodicy
Refers to Genesis 1:26, which states that God
made humans in his image and likeness. From
this he argues, there are 2 distinct phases of
evolution in the human race.
11. Phase 1
We were created as intelligent though imperfect
creatures, possessing an enormous capacity for moral
and spiritual development. We were immature, but
had promising potential.
12. Phase 2
During the second phase of our evolution, through which we
are currently living, human beings are transformed from what
we might call ‘human animals’ into what Irenaeus calls
‘children of God’.
Irenaeus likens this progress to a journey- our own freely
chosen movement towards God. God has always wanted and
intended to create human beings in this way, so that they
would grow towards him naturally and freely as they learnt
The true nature of themselves.
13. The notion of distance
The distance which exists between humans and God
has been a strategy which encouraged human beings to
seek knowledge and understanding and to move
towards God and become more fully human.
According to Irenaeus, suffering exists as a necessary
condition for the creation of humanity in the likeness
of God.
14. Important questions
• Is he correct in asserting that all the richest human
virtues would have never developed in a world
devoid of danger, risk or difficulty?
• Since it is clear that we are not morally perfect being
when we die, does the process of soul-making
continue beyond the grave?
• Does any ideal, spiritual state ‘closer to God’ justify
the suffering of innocent people?
15. St. Augustine
The Augustinian theodicy
Augustine’s defence consists of three strands of
argument:
1. Malfunction
2. Moral balance
3. Appreciation
16. The main point
Asserts that creation is as God intended it to be and is
inherently good, only becoming corrupt or ‘evil’ when part of
it malfunctions.
Example of the human eye. Discuss.
Augustine faces the problem of applying this argument to the
universe as a whole in order to solve the theological problem
of evil . Therefore Augustine stated that ‘all evil is either sin
or the punishment for sin’.
17. The argument from moral balance
Augustine’s argument has come to be known as the argument
from moral balance: sin is punished as justice dictates it
should be.
The institution of justice is a greater good than the suffering
experience, and a moral balance cannot be achieved any
other way.
Another aspect to this argument is that evil exists as a
contrast to, and even a complement to goodness.Pain is
needed to appreciate pleasure. The suffering we experience
in this life, is for our own private good.
18. 3 major criticisms to these arguments
1. A universe created by a God who possesses
absolute power cannot be conceived of going
wrong as the idea of a perfect creation that can
malfunction is self contradictory.
2. Irenaeus and Augustine cannot build a
philosophical defence on a religious document
such as the Eden story.
3. Finally, the responsibility for the presence of evil in
the world must lie with God. Why is free will so
precious in the face of suffering?
19. Questions
1. Explain one reason for God to allow evil to occur.
2. Does the existence of evil in the world mean that
God does not exist?
3. How do Irenaeus and Augustine reconcile evil and
suffering in the world with the existence of God?
4. Do you think these arguments are philosophically
sound? Why or why not?
