If God, Why Evil? Copyright by Norman Geisler 2010.

If God, Why If God, Why Evil?Evil?

Copyright by Norman Geisler 2010

http://www.time.com/time/photoessays/wtc/2.html

Three Basic Responses to Evil

• Pantheism: Affirms God and Denies Evil

• Atheism: Affirms Evil and Denies God

• Theism: Affirms both God and EvilBut how can both be true?

OutlineI. The Nature of EvilII. The Origin of EvilIII. The Persistence of EvilIV. The Purpose of Evil V. The Avoidability of EvilVI. The Problem of Physical Evil

I. The Nature of EvilA. The Problem:


1. God created all things.


1. God created all things. 2. Evil is something.


1. God created all things. 2. Evil is something. 3. Therefore, God created evil.


1. God created all things. 2. Evil is something. 3. Therefore, God created evil.Note: If both God and evil are real, then how can Christians deny 1 or 2, and 3 follows from them.

I. The Nature of EvilI. The Nature of Evil

B. The Response: 1. There are no evil things. 2. Evil is a corruption in a

good thing.

Evil is like rot to a treeEvil is like rot to a tree Evil is like rot to a treeEvil is like rot to a tree

Evil is like rust to a carEvil is like rust to a car

Evil is like moth holes in woolEvil is like moth holes in wool

Evil is Like an Amputation

in a Body

ProblemsProblem 1: If evil is a corruption or privation in a good

thing, then it is not real (e.g., a hole is nothing).Answer: It is a real lack in a good thing. Being blind, deaf,

or lame is real—it is a real lack of sight, lack of hearing, or lack of wholeness.

Problem 2: If evil is the absence or negation of Good, then it is a negative, but evil is a positive reality.

Answer: Answer evil is a privation, not an absence . Absence—is only something not there. Privation—is something not there that ought to be

there. For instance, sight is merely absent in the stone, but the

stone is a privation in a human because by nature humans are supposed to see.

Note:1. Evil does not exist in itself but only in another (It is

like a parasite).2. Nothing is totally evil in a physical sense. a. A totally rusted car is no car at all. b. A totally rotten tree is no longer a tree. c. A totally moth eaten garment is no longer a

garment.Problem 1: What about Satan? Answer: He is totally

evil morally (doing) but not metaphysically (being). Problem 2: What about “total depravity”? Answer: We

are totally incapable of achieving our own salvation.Problem 3: What about poison? Answer: It has good

chemicals and good purposes.

I. The Nature of EvilI. The Nature of EvilA. The Problem for TheismB. The Response:

1. God created only good things. 2. Evil is not a thing (but a lack in a good thing).

3. So, God did not create evil.

A. The Problem for TheismB. The Response:

1. God created only good things. 2. Evil is not a thing (but a lack in a good thing).

3. So, God did not create evil.

The Problem of The Problem of SovereigntySovereignty

I. God is the author of everything that happens (= God is sovereign, that is, in control of everything).

2. Evil is something that happens.3. So, God is the author of evil.

Fallacy: Equivocation on the word “author” God permits evil (in His permissive will). He doesn’t promote evil (in His perfect will).Note: Evil is permitted but controlled by God. God permits evil in order to defeat evil and produce a

greater good.

Illustration: Author and a Book

Note:1. The author wrote the whole story,

including:a. what the villain said and did;b. what the hero said and did;c. how the villain was punished;d. how the hero was rewarded.

2. But the author:a. did not make them puppets but (free) people; b. does not agree with the villain;

c. wills and accomplishes the triumph of good over evil in the end.

God is Sovereign Over All Things “ “Yours, O LORD, is the kingdom; you are exalted as head Yours, O LORD, is the kingdom; you are exalted as head

over all….You are the ruler of all things (1 Chrn 29:11-12). over all….You are the ruler of all things (1 Chrn 29:11-12).

"I know that you can do all things; no plan of yours "I know that you can do all things; no plan of yours can be thwarted" (Job 42:2). can be thwarted" (Job 42:2).

"Our God is in heaven; he does whatever pleases him" "Our God is in heaven; he does whatever pleases him" (Ps 115:3). (Ps 115:3).

"The LORD does whatever pleases him, in the heavens "The LORD does whatever pleases him, in the heavens and on the earth, in the seas and all their depths" (Ps and on the earth, in the seas and all their depths" (Ps 135:6).135:6).

"The king's heart is in the hand of the LORD; he "The king's heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases" (Prov. directs it like a watercourse wherever he pleases" (Prov. 21:1).21:1).

“ “The Most High is sovereign over the kingdoms of The Most High is sovereign over the kingdoms of men and gives them to anyone he wishes…" (Dan 4:17). men and gives them to anyone he wishes…" (Dan 4:17).

"Surely, as I have planned, so it will be, and as I have "Surely, as I have planned, so it will be, and as I have purposed, so it will stand.... For the LORD Almighty has purposed, so it will stand.... For the LORD Almighty has purposed, and who can thwart him? (Isa. 14:24,27). purposed, and who can thwart him? (Isa. 14:24,27).

“ “So is my word that goes out from my mouth: It will not So is my word that goes out from my mouth: It will not return to me empty, but [it] will accomplish what I desire return to me empty, but [it] will accomplish what I desire and achieve the purpose for which I sent it” (Isa 55:11). and achieve the purpose for which I sent it” (Isa 55:11).

God is Sovereign Over Free Choices

"This man was handed over to you by God's set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross" (Acts 2:23). “They stumble because they disobey the message--which is also what they were destined for” (1 Pet 2:8). "I lay down my life--only to take it up again. No one takes it from me, but I lay it down of my own accord" (John 10:17-18). Yet it resulted from God's “definite plan and foreknowledge“ (ESV). “Truly the Son of man goes, as it was determined: but woe unto that man by whom he is betrayed!" (Luke 22:22 KJV).

OutlineOutlineI. The Nature of EvilII. The Origin of Evil

I. The Nature of EvilII. The Origin of Evil

II. The Origin of EvilThe Problem:The Problem:A. God is absolutely perfect.A. God is absolutely perfect.

B. God cannot create anything imperfect.B. God cannot create anything imperfect.

C. And a perfect creature cannot do evil.C. And a perfect creature cannot do evil.

D. Therefore, evil cannot arise in such a D. Therefore, evil cannot arise in such a world.world.

E. But evil did arise in this world. E. But evil did arise in this world.

F. Hence, either A or B is false (or both). F. Hence, either A or B is false (or both).

God is not perfect, and/or--God is not perfect, and/or--

God did not create a perfect creature.God did not create a perfect creature.

The Response:The Response:A. God is absolutely perfect.A. God is absolutely perfect.

B. God cannot created anything imperfect.B. God cannot created anything imperfect.

C. And a perfect creature cannot do evil C. And a perfect creature cannot do evil (=false).(=false).

D. Therefore, evil cannot arise in such a D. Therefore, evil cannot arise in such a world.world.

E. But evil did arise in this world. E. But evil did arise in this world.

F. Hence, either A or B is false (or both).F. Hence, either A or B is false (or both).

II. The Origin of Evil How a perfect creatures can do evilHow a perfect creatures can do evil

1. God created only good things.1. God created only good things.

2. One good thing God created was free will.2. One good thing God created was free will.

3. Free will makes evil possible, since--3. Free will makes evil possible, since--

a. It involves the power to do otherwise.a. It involves the power to do otherwise.

b. But to do otherwise than good is evil.b. But to do otherwise than good is evil.

4. Hence, a perfect free creature can do evil. 4. Hence, a perfect free creature can do evil. Note:Note: God made evil God made evil possiblepossible (via free will = good) (via free will = good)

But free creatures made evilBut free creatures made evil actual.actual.

Problem 2: Who Caused Lucifer to Sin?

Problem 2: Who Caused Lucifer to Sin?

Response: No one else caused him to do it; Lucifer was the cause of his own sin. A free act is a self-caused action. 1. It can’t be caused by another--or else they

would be responsible for it. 2. Nor can it be uncaused--since every event

has a cause. 3. Hence, it must be self-cause (i.e., caused

by my self).

OutlineOutlineI. The Nature of EvilII. The Origin of EvilIII. The Persistence of Evil

I. The Nature of EvilII. The Origin of EvilIII. The Persistence of Evil

III. The Persistence of Evil

The Problem:The Problem:A. If God is all good, He would defeat A. If God is all good, He would defeat evil.evil.

B. If God is all powerful, He could B. If God is all powerful, He could defeat defeat evil.evil.

C. But Evil is not defeated.C. But Evil is not defeated.

D. Therefore, no such God exists.D. Therefore, no such God exists.


The Response:A. If God is all good, He would defeat evil.

B. If God is all powerful, He could defeat evil. C. But Evil is not yet defeated. D. Therefore, no such God exists. Note: This conclusion does not follow, since-- Evil might yet be defeat it in the future.

The New Problem:The New Problem:A. If God is all good, He would defeat evil.A. If God is all good, He would defeat evil.

B. If God is all powerful, He could defeat evil.B. If God is all powerful, He could defeat evil.

C. But Evil C. But Evil never will benever will be defeated. defeated.

D. Therefore, no such God exists.D. Therefore, no such God exists.

Response: Response: There is no way for the objector to There is no way for the objector to know this--unless he is God (i.e., all-knowing).know this--unless he is God (i.e., all-knowing).



The New Conclusion:A. If God is all good, He would defeat evil.

B. If God is all powerful, He could defeat evil. C. But Evil is not yet defeated. D. Therefore, evil will one day be defeated!

The nature of a theistic God’s guarantees it! He is all powerful and can do it. He is all good and wants to do it. Hence, He will do it.

OutlineOutline

I. The Nature of EvilII. The Origin of EvilIII. The Persistence of EvilIV. The Purpose of Evil

I. The Nature of EvilII. The Origin of EvilIII. The Persistence of EvilIV. The Purpose of Evil

Why Evil?Why Evil?•What is the significance of suffering?•What is the meaning for misery? •What is the design for disaster?•What is the cause for calamity?•What is the purpose for pain?

IV. The Purpose of Evil


A. An all-good God must have a good purpose for everything.




B. But there is no good purpose for some suffering (e.g., useless or

innocent suffering).


B. But there is no good purpose for some suffering (e.g., useless or

innocent suffering).




B. But there is no good purpose for some suffering (e.g., useless or innocent suffering).

C. Hence, there cannot be an all-good God. Note: There is either a finite god or no God.


B. But there is no good purpose for some suffering (e.g., useless or innocent suffering).

C. Hence, there cannot be an all-good God. Note: There is either a finite god or no God.



Response:1) Just because we don’t know a good

purpose for evil does not mean there is none.







2) An all-good, all-knowing God knows a good purpose for everything (including evil).



2) An all-good, all-knowing God knows a good purpose for everything (including evil).



Response:1) Just because we don’t know a good purpose

for evil does not mean there is none. 2) An all-good, all-knowing God knows a good

purpose for everything (including evil). a. Some evil seems to us to have no good

purpose.




purpose.






purpose. b. But an all-good God has a good purpose

for everything.




purpose. b. But an all-good God has a good purpose

for everything.


IV. The Purpose of EvilResponse:

1) Just because we don’t know a good purpose for evil does not mean there is none.

2) An all-good, all-knowing God knows a good purpose for everything (including evil). a. Some evil seems to us to have no good purpose. b. But an all-good God has a good purpose for

everything. c. So, even evil that seems to us to have no good

purpose, does have a good purpose.

Response:1) Just because we don’t know a good purpose for evil

does not mean there is none. 2) An all-good, all-knowing God knows a good purpose

for everything (including evil). a. Some evil seems to us to have no good purpose. b. But an all-good God has a good purpose for

everything. c. So, even evil that seems to us to have no good

purpose, does have a good purpose.

Why We Don’t Know a Good Purpose for All EvilWhy We Don’t Know a

Good Purpose for All Evil

1) We do not know all things.1) We do not know all things.



1) We do not know all things.2) We do not know the end of all things.

1) We do not know all things.2) We do not know the end of all things.



1) We do not know all things.2) We do not know the end of all things.3) But an all-knowing God knows both,

for--


for--




for--“The secret things belong to the Lord our God,

but to us and to our children the things that are revealed” (Deut. 29:29).


for--“The secret things belong to the Lord our God,

but to us and to our children the things that are revealed” (Deut. 29:29).


Good Purpose for All Evil1) We do not know all things.2) We do not know the end of all things.3) But an all-knowing God knows both, for--“The secret things belong to the Lord our God, but

to us and to our children the things that are revealed” (Deut. 29:29).

“His ways are unsearchable and His judgments past finding out” (Rom. 11:33).

1) We do not know all things.2) We do not know the end of all things.3) But an all-knowing God knows both, for--“The secret things belong to the Lord our God, but

to us and to our children the things that are revealed” (Deut. 29:29).



Good Purpose for All Evil1) We do not know all things.2) We do not know the end of all things.3) But an all-knowing God knows both, for--“The secret things belong to the Lord our God, but to us

and to our children the things that are revealed” (Deut. 29:29).


“I am God and there is none like me, declaring the end from the beginning” (Isa. 46:10).

1) We do not know all things.2) We do not know the end of all things.3) But an all-knowing God knows both, for--“The secret things belong to the Lord our God, but to us

and to our children the things that are revealed” (Deut. 29:29).


“I am God and there is none like me, declaring the end from the beginning” (Isa. 46:10).

Paul Harvey: “The Rest of the Story”Paul Harvey: “The Rest of the Story”

• “I do not believe that the Divine Architect of the universe ever builds a staircase that leads to nowhere”(A young man dying of cancer)

• “I do not believe that the Divine Architect of the universe ever builds a staircase that leads to nowhere”(A young man dying of cancer)

What We Do Know About Suffering


1. Some pain has a good purpose (e.g., warning pains).





– A tooth ache


– A tooth ache



– A tooth ache– A pain in the chest


– A tooth ache– A pain in the chest




– A tooth ache– A pain in the chest– A pain in the lower right side







2. We learn more through pain than pleasure:



2. We learn more through pain than pleasure:





2. We learn more through pain than pleasure:– Few enduring lessons are learned through pleasure



2. We learn more through pain than pleasure:– Few enduring lessons are learned through pleasure





2. We learn more through pain than pleasure:– Few enduring lessons are learned through pleasure.– Most enduring lessons are learned through pain.



2. We learn more through pain than pleasure:– Few enduring lessons are learned through pleasure.– Most enduring lessons are learned through pain.

The Real Question: Why Isn’t There More Pain

The Real Question: Why Isn’t There More Pain

Considering how effective pain is, the Real question--

It is not why is there so much pain, but--

why is there not more pain?

Considering how effective pain is, the Real question--

It is not why is there so much pain, but--

why is there not more pain?

The Real Truth is--The Real Truth is-- 1. God is more interested in our character

than He is our comfort. 1. God is more interested in our character

than He is our comfort.


than He is our comfort.2. God is more interested in our holiness than

He is our happiness.

1. God is more interested in our character than He is our comfort.2. God is more interested in our holiness than

He is our happiness.


than He is our comfort.2. God is more interested in our holiness than

He is our happiness.There is no verse that says, “Be ye happy

as I am happy,” saith the Lord.

1. God is more interested in our character than He is our comfort.2. God is more interested in our holiness than

He is our happiness.There is no verse that says, “Be ye happy

as I am happy,” saith the Lord.

The Real Truth is--The Real Truth is-- 1. God is more interested in our character than

He is our comfort.2. God is more interested in our holiness than

He is our happiness.There is no verse that says, “Be ye happy as

I am happy,” saith the Lord.There is a verse that says, “Be ye holy as I

am holy,” saith the Lord (Lev. 11:45)

1. God is more interested in our character than He is our comfort.

2. God is more interested in our holiness thanHe is our happiness.There is no verse that says, “Be ye happy as

I am happy,” saith the Lord.There is a verse that says, “Be ye holy as I

am holy,” saith the Lord (Lev. 11:45)

Pain is God’s Megaphone

Pain is God’s Megaphone

“God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world” (C.S. Lewis, The Problem of Pain, 81).

“God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world” (C.S. Lewis, The Problem of Pain, 81).

What God Does Through Allowing Suffering


• “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Gen. 50:20)





• “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness...” (Heb. 12:11).





• “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Gen. 50:20).


• “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Cor. 4:17).

• “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Gen. 50:20).


• “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Cor. 4:17).

What God Will Do Through SufferingWhat God Will Do Through Suffering

• However,– An all-knowing God knows the end of all

things.


things.



things.– An all-good God wants to bring all things

to a good end.



to a good end.

What God Will Do Through Suffering

However,– An all-knowing God knows the end of all


to a good end. – An all-powerful God can bring all things to

a good end.



things.– An all-good God wants to bring all things to a

good end. – An all-powerful God can bring all things to a

good end.– Therefore, all things (including suffering) will

come to a good end.


things.– An all-good God wants to bring all things to a

good end. – An all-powerful God can bring all things to a

good end.– Therefore, all things (including suffering) will

come to a good end.


However:– An all-knowing God knows the end of all things.– An all-good God wants to bring all things to a

good end. – An all-powerful God can bring all things to a good

end.– Therefore, all things (including suffering) will come

to a good end.– Note: Only a theistic God guarantees a good end.

However:– An all-knowing God knows the end of all things.– An all-good God wants to bring all things to a

good end. – An all-powerful God can bring all things to a good

end.– Therefore, all things (including suffering) will come

to a good end.– Note: Only a theistic God guarantees a good end.

When Bad Things Happen to Good People


Rabi Kushner

“But if we can bring ourselves to acknowledge that there aresome things God does not control, many good things become possible” (p. 45).“Are you capable of forgivingGod even when you have found out that He is not perfect…?” (p. 148)

“But if we can bring ourselves to acknowledge that there aresome things God does not control, many good things become possible” (p. 45).“Are you capable of forgivingGod even when you have found out that He is not perfect…?” (p. 148)


•Some Serious Problems:


•Some Serious Problems:– How can a limited god exist w/o a

Creator?


•Some Serious Problems:– How can a limited god exist w/o a

Creator? – How can a limited god overcome evil?



•Some Serious Problems:– How can a limited god exist w/o a Creator?– (Every finite thing has a cause).– How can a limited god guarantee victory? over

evil?– How can we know God is not perfect w/o there being a Perfect standard by which to

measure Him (which would be more ultimate than God)?

•Some Serious Problems:– How can a limited god exist w/o a Creator?– (Every finite thing has a cause).– How can a limited god guarantee victory? over

evil?– How can we know God is not perfect w/o there being a Perfect standard by which to

measure Him (which would be more ultimate than God)?

A Former Atheist on Evil

A Former Atheist on Evil “My argument was that the

universe seemed so cruel and unjust. But how had I got this idea of just and unjust. A man does not call a line crooked unless he has some idea of a straight line.... Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too…” (MC, 45).

“My argument was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust. A man does not call a line crooked unless he has some idea of a straight line.... Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too…” (MC, 45).

The Painful LogicThe Painful Logic1. We can’t know something is ultimately in-just

(not-just), unless we know what is ultimately just.

2. But an ultimate standard of justice implies there is a God, since--

– a. There cannot be a ultimate moral law, unless--– b. There is an Ultimate Moral Law Giver (=God).

In brief, this argument against God turns out to be an argument for God.

Overheard in an OrchardOverheard in an OrchardSaid the Robin to the Sparrow,“I should really like to knowWhy these anxious human beingsRush about a worry so.”Said the Sparrow to the Robin,“Friend, I think that it must beThat they have no heavenly FatherSuch as cares for you and me.”

--Elizabeth Cheney

Said the Robin to the Sparrow,“I should really like to knowWhy these anxious human beingsRush about a worry so.”Said the Sparrow to the Robin,“Friend, I think that it must beThat they have no heavenly FatherSuch as cares for you and me.”

--Elizabeth Cheney

God Cares That You SufferChrist Suffered for You

God Cares That You SufferChrist Suffered for You

OutlineI. The Nature of EvilII. The Origin of EvilIII. The PersistencePersistence of EvilIV. The Purpose of Evil V. The Avoidability of Evil

V. The Avoidability of EvilV. The Avoidability of Evil1. A theistic God did not have to create this world. a. He was free not to create any world.

b. He was free to create other worlds.2. He could have created a better world. a. One with no evil, or— b. One with less evil than this one.

3. He is all-knowing and knew in advance what would happen.

4. But this world has more evil than the others.5. Hence, a theistic God does not exist.

The So-called “Better” Alternatives

1) “No world at all” is not a better world, since:

V. A Response to “The Better World” Argument

1) “No world at all” is not a better world, since:

a) Nothing can’t be a better world than something, since nothing is not even a world; it doesn’t even exist.


1) “No world at all” is not a better world, since:a) Nothing can’t be a better world than

something, since nothing is not even a world; it doesn’t even exist.

b) Nothing and something have nothing in common to compare them.


2) “A non free world” is not a better world, since:

a) There is no basis to compare them.

b) One is a moral world and the other is a non-moral world (which are not even in the same category).


3) “A free world that can’t sin” is not even a possible world, since:

a) It is a contradiction which is impossible.

b) Free means can do otherwise, and this claims they can’t do otherwise.


4) “A free world that would not sin” may not be actually possible.

a) It may be only logically possible but not actually achievable.

b) It may be that in every free world that God could have made that someone would have freely chosen to sin.

c) Or, even if it was actually achievable, it would have been morally inferior (since no greater good could come from it).

The Best Way to the Best World

This is not the best world possible (cf. Candide).

But it may be the best way to the best world, since:




1) Evil has to be permitted to be defeated.




1) Evil has to be permitted to be defeated.3) Permitting evil is necessary to

producing higher goods.




1) Evil has to be permitted to be defeated.3) Permitting evil is necessary to producing

higher goods. – a) No courage without danger.


This is not the best world possible (cf. Candide).But it may be the best way to the best world,

since:1) Evil has to be permitted to be defeated.3) Permitting evil is necessary to producing

higher goods. – a) No courage without danger.– b) No patience without tribulation.


This is not the best world possible (cf. Candide).But it may be the best way to the best world, since:1) Evil has to be permitted to be defeated.3) Permitting evil is necessary to producing

higher goods. – a) No courage without danger.– b) No patience without tribulation.– c) No character without adversity.


This is not the best world possible (cf. Candide).But it may be the best way to the best world, since:1) Evil has to be permitted to be defeated.3) Permitting evil is necessary to producing

higher goods. – a) No courage without danger.– b) No patience without tribulation.– c) No character without adversity.– d) No gain without pain.


This is not the best world possible (cf. Candide).But it may be the best way to the best world, since:1) Evil has to be permitted to be defeated.3) Permitting evil is necessary to producing higher

goods. – a) No courage without danger.– b) No patience without tribulation.– c) No character without adversity.– d) No gain without pain.– e) No forgiveness without sin.

V. A Response to “The Better World Argument”

5) “A free world were all would be saved may not be actually possible. a) It may be only logically possible but not actually achievable.b) It may be that in every free world that God could have made someone would have freely chosen not to be saved.c) The only way to guarantee all will be saved is to force their freedom (which is contradictory. They would be puppets, not people ).

Thy Will be Done!• Jesus said, “O Jerusalem, Jerusalem,…how often I

have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Mt. 23:37).

• C.S. Lewis said, “There are only two kinds of people in the end: those who say to God, `Thy will be done,’ and those to whom God says, in the end. `Thy will be done.’ All that are in Hell, chose it. Without that self-choice there could be no Hell.”

The Problem With Universalism

The Problem With Universalism

“When one says, ‘All will be saved,’ my reason retorts, ‘Without their will, or with it?’ If I say, ‘Without their will,’ I at once perceive a contradiction; how can the supreme voluntary act of self-surrender be involuntary? If I say, ‘With their will,’ my reason replies, ‘How, if they will not give in?’” (The Problem of Pain, 106-107).

“When one says, ‘All will be saved,’ my reason retorts, ‘Without their will, or with it?’ If I say, ‘Without their will,’ I at once perceive a contradiction; how can the supreme voluntary act of self-surrender be involuntary? If I say, ‘With their will,’ my reason replies, ‘How, if they will not give in?’” (The Problem of Pain, 106-107).

Satan Said:“Better to reign in Hell than serve in Heaven” (in Milton’s Paradise Lost)


God Said:


God Said:

You’ve got it!

OutlineI. The Nature of EvilII. The Origin of EvilIII. The Persistence of EvilIV. The Purpose of Evil V. The Avoidability of EvilVI. The Problem of Physical Evil

The Problem of Physical Evil

• The Problem Stated: 1) Moral Evil can be explained by free will.


• The Problem Stated: 1) Moral Evil can be explained by free will

(above). 2) But physical evil does not result from

free will. (e.g., earthquakes, tornadoes, hurricanes, meteors, floods, genetic deformity, and cancer.)


• The Problem Stated: 1) Moral Evil can be explained by free will. 2) But physical evil does not result from free will.

(e.g., earthquakes, tornadoes, hurricanes, meteors, floods, genetic deformity, and

cancer.)

3) Hence, Physical evil cannot be explained by free choice (No one chooses to have these things happen to them).


I. The Problem StatedII. Response to the Problem :

A. All physical evil can be connected to free will.

B. Free will explains evil. C. Hence, physical evil can be explained

by free will.

Free Will Explains Physical Evil

1) Some are directly self-inflicted (e.g., abuse of body). 2) Some are indirectly self-inflicted (e.g., poverty from

laziness). 3) Some directly results from free choice of others (e.g.,

child abuse or spouse abuse). 4) Some results indirectly form free choice of others (e.g.,

poverty of children from parent’s alcoholism) 5) Some are byproducts of a good process: a) Rain produces food (floods are byproducts).

b) Winds renews the air (tornadoes are a byproduct).

Free Will Explains Physical Evil

6) Some are necessary for a greater good physically (The bird gets the worm, but the worm gets eaten).

7) Some are needed for a greater moral good (e.g. character).

8) Some may be inflicted by God as punishment for our free choices (1Cor. 11:30). 9) Some are a result of Adam’s free choice (Gen. 3:1- 19; Rom. 5:12; 8:18-23).

10) Some may be inflicted by evil spirit beings (Job 1; Mark 5:1-14).

All 10 easily account for all physical evil!

Problem: Since God can do miracles, why does He not intervene and prevent evil?

Answer: 1. He has in the past (First Coming) and will in the future (Second Coming

of Christ).2. If He did it regularly, then— a. God couldn’t defeat evil (it must be permitting). b. We would never learn from our bad choices. c. We could not even live a moral life since it depends on knowing

natural consequences of our actions, for example, that— 1. Weapons can kill. 2. Driving too fast is dangerous. 3. Drunk driving can be fatal.3. He can’t destroy all evil without destroying all freedom.

Why Doesn’t God Intervene and Stop All

Evil?I. Why God Can’t Destroy All Evil.

Because:



Because:A. He can’t destroy all evil without destroying

all freedom.




all freedom.1. But freedom is a good which God has willed.




all freedom.1. But freedom is a good which God has willed.2. Hence, God can’t destroy all evil without

destroying the good He has willed.


Evil?I. Why God Can’t Destroy All Evil. Because:

A. He can’t destroy all evil without destroying all freedom.

1. But freedom is a good which God has willed.2. Hence, God can’t destroy all evil without


B. This would also destroy all good.


Evil?I. Why God Can’t Destroy All Evil. Because:

A. He can’t destroy all evil without destroying all freedom.

1. But freedom is a good which God has willed.2. Hence, God can’t destroy all evil without


B. This would also destroy all good. 1. Destroying the freedom to curse God also

destroys the ability to love God.


Evil?I. Why God Can’t Destroy All Evil. Because:A. He can’t destroy all evil without destroying

all freedom.1. But freedom is a good which God has willed.

2. Hence, God can’t destroy all evil without destroying the good He has willed.

B. This would also destroy all good. 1. Destroying freedom to curse God also destroys

the ability to praise God.

2. Destroying the ability to hate God also destroys the ability to love Him.


Evil?I. Why God Can’t Destroy All Evil


Evil?I. Why God Can’t Destroy All EvilII. Why God Can Defeat All Evil.

Because:


Evil?I. Why God Can’t Destroy All EvilII. Why God Can Defeat All Evil.

Because:A. He allows everyone to freely choose their

destiny (So freedom is preserved).


Evil?I. Why God Can’t Destroy All EvilII. Why God Can Defeat All Evil. Because:

A. He allows everyone to freely choose their destiny (So freedom is

preserved).B. He defeats evil by:

1. Separating good from evil forever (Mt. 25:31-41).



A. He allows everyone to freely choose their destiny (So freedom is preserved).

B. He defeats evil by:1. Separating good from evil forever (Mt. 25:31-41).2. By quarantining evil forever (in Hell).




B. He defeats evil by:1. Separating good from evil forever (Mt. 25:31-41).2. By quarantining evil forever (in Hell).3. By Punishing evil and rewarding good (in Heaven).




B. He defeats evil by:1. Separating good from evil forever (Mt. 25:31-41).2. By quarantining evil forever (in Hell).3. By Punishing evil and rewarding good (in Heaven).4. By defeating death and Satan:





a. Officially at Christ’s First Coming (Col. 2:14-15)





a. Officially at Christ’s First Coming (Col. 2:14-15)b. Actually at Christ’s Second Coming (Rev. 19-22)

The Official Defeat of Evil

The The Actual Actual Defeat of Evil Defeat of Evil

““I never said it would be easy….I never said it would be easy….I only said it would be worth it.”I only said it would be worth it.”

If God, Why Evil? Copyright by Norman Geisler 2010.

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Transcript of If God, Why Evil? Copyright by Norman Geisler 2010.