Are there any good reasons to believe God, being all-good and all-powerful, may still choose to allow “physical” evil, such as hurricanes, earthquakes, and disease? I believe there are. I’ll offer an argument in support in this week’s post.
Tag: Cultural Engagement
We often say God can do anything—this is what it means for him to be “omnipotent.” But last week I argued there is something God cannot do. He cannot create people who are free and then determine what they will choose. Some object this limits God and makes him less than all-powerful. If they are right, the response to the Problem of Evil from human freedom is derailed. Is this a good objection?
If God has good reasons to permit Evil, the argument against God due to the reality of pain and suffering evaporates. There seem to be two good reasons for God, being all-good, to nevertheless allow Evil to exist. This week I’ll offer the first reason, along with an explanation of why this makes sense.
There seems to be a compelling argument that, given the reality of Evil, God does not exist. But wait—there is more to the story! If we dig a bit deeper we find a problem with one of the premises (and therefore the entailed premise and conclusion). This week I’ll begin to explore “the rest of the story.” But to do so I must first review how to evaluate arguments.
Does the reality of pain and suffering prove God doesn’t exist? Like most things, it depends. How a question is approached has a great deal to do with whether it can be adequately answered. And the most important part of approaching a question well is putting it in context.
“Evil exists, therefore God doesn’t!” This objection is heard from coffee shops to lecture halls. Many believe it proves there is no God. But if we stop and think about it for a moment, the reality of Evil is actually evidence that God does exist!
“Life is pain…. Anyone who says otherwise is selling something.” So says the Dread Pirate Roberts (in The Princess Bride—a must-see movie!) Roberts is right. Life is full of pain. From getting splinters while woodworking to losing loved ones (as I wrote about in my last series here), we all suffer more than we care to admit.
Before determining the morality of abortion, we must first reflect deeply on what a human person is, and when a human person begins. Last week I discussed the first issue. Secondly, when does human life begin? There are two ways to answer this question. They both come to the same conclusion, yet by different routes. Each has pros and cons, and we should use them in different contexts. Understanding this is essential in developing both our personal and our social ethic concerning this issue.