The Atheist’s Conundrum: The Problem of Evil

Atheists often argue that the concept of an all-powerful, all-knowing, and all-good God is inherently contradictory. They point to the existence of evil and suffering in the world as evidence against the existence of such a deity. This critique is based on the assumption that an all-powerful God would be able to prevent evil, while an all-good God would want to prevent it.

The Problem of Evil

As philosopher David Hume noted, “Is [God] willing to prevent evil, but not able? then is he impotent. Is he able, but not willing? then is he malevolent. Is he both able and willing? whence then is evil?” (Hume, 1779)

This challenge has been echoed by prominent atheist thinkers such as Richard Dawkins, who argues that “if God wanted to abolish evil, he could do so with a flick of his omnipotent wrist” (Dawkins, 2006). Similarly, Christopher Hitchens asserts that “the existence of evil is a very strong argument against the existence of God” (Hitchens, 2007).

The Inconsistency of Atheistic Critiques

However, upon closer examination, it becomes apparent that atheistic critiques of the problem of evil are often inconsistent and self-refuting.

  • Moral Objectivism: Atheists like Dawkins and Hitchens assume a moral framework in which evil is objectively wrong. However, this assumes the existence of an objective moral standard, which is difficult to justify within an atheistic worldview.
    • As Bertrand Russell noted, “outside human desires there is no moral significance” (Russell, 1903). If morality is solely based on human desires, then it is subjective and relative, undermining the atheist’s ability to critique God’s actions as morally wrong.
  • The Free Will Defense: Atheists often argue that an all-powerful God could simply prevent evil by intervening in human affairs. However, this neglects the possibility of free will, which is essential for moral responsibility and personal growth.
    • As philosopher Alvin Plantinga argues, “God’s creating humans with significant free will… gives them the opportunity to do what is right and wrong; it gives them the opportunity to love or hate God” (Plantinga, 1974). The existence of evil may be a necessary consequence of human freedom.
  • The Greater Good: Atheists often fail to consider the possibility that evil may serve a greater good. For example, suffering can lead to personal growth, empathy, and compassion.
    • As philosopher Gottfried Wilhelm Leibniz argued, “the present evil is a part of the universal good, and contributes to it” (Leibniz, 1710). The existence of evil may be a necessary aspect of a greater cosmic harmony.

The Coherence of Theism

In contrast to atheistic critiques, a theistic worldview provides a coherent explanation for the existence of evil.

  • The Fall: The biblical narrative explains the origin of evil as resulting from humanity’s rebellion against God. This provides a clear moral framework and acknowledges human responsibility for evil.
    • As philosopher William Lane Craig notes, “the fall of man is a coherent explanation for the origin of evil” (Craig, 2008).
  • The Purpose of Evil: The existence of evil may serve a greater purpose, such as facilitating spiritual growth, demonstrating God’s justice, or providing opportunities for redemption.
    • As philosopher Eleonore Stump argues, “the suffering of the innocent can be a means to an end that is good” (Stump, 2010).

Conclusion

The atheist’s critique of the concept of an all-powerful and just God is based on flawed assumptions and neglects the complexity of moral philosophy. The problem of evil is not necessarily a contradiction within a theistic worldview, as it can be reconciled with God’s sovereignty through concepts like free will, the greater good, and the purpose of evil.

Ultimately, the existence of evil does not disprove the existence of God; rather, it presents an opportunity for philosophical exploration and spiritual growth. As philosopher Peter Kreeft notes, “the problem of evil is not a proof against God’s existence, but a mystery to be solved” (Kreeft, 2005).

References

Craig, W. L. (2008). Reasonable Faith: Christian Truth and Apologetics. Wheaton, IL: Crossway Books.

Dawkins, R. (2006). The God Delusion. Boston, MA: Houghton Mifflin.

Hitchens, C. (2007). God Is Not Great: How Religion Poisons Everything. New York, NY: Twelve Books.

Hume, D. (1779). Dialogues Concerning Natural Religion. London, UK: A. Millar.

Kreeft, P. (2005). The Philosophy of Jesus. South Bend, IN: St. Augustine’s Press.

Leibniz, G. W. (1710). Theodicy: Essays on the Goodness of God, the Freedom of Man, and the Origin of Evil. La Salle, IL: Open Court Publishing Company.

Plantinga, A. (1974). God, Freedom, and Evil. Grand Rapids, MI: Eerdmans.

Russell, B. (1903). The Principles of Mathematics. Cambridge, UK: Cambridge University Press.

Stump, E. (2010). Wandering in Darkness: Narrative and the Problem of Suffering. Oxford, UK: Oxford University Press.