Introduction
Why do bad things happen to good people? This question does not precisely define the "problem of evil." Malevolence happens to humankind without regard for race, gender, socioeconomic status, or religion; it is no respecter of persons. As a concept, evil is moral reprehensibility and the infliction of harm. The first alludes to human free will, while the second represents danger beyond one's control. The problem of evil includes both "moral" and "natural" categories, the second implying malice that occurs without human input.
The evil of 9/11 was a choice for the terrorists bent on hatred and murder. The 2,753 people who died in the World Trade Center and the forty killed on Flight 93 experienced the harshest evil a human being can do to another: murder. Alternatively, the Coronavirus Disease 2019 (COVID-19) pandemic that has sickened millions worldwide cannot be directly associated with human behavior. In both circumstances, there were likely honorable people among the dead, so the problem of evil is not always the direct result of human wickedness. Many secularists are confused by events such as 9/11 and COVID-19 because they deny the spiritual cause of evil. The forces of economic globalization caused many to overlook the interaction between "moral" and "natural" tribulations. One does not have to believe in God to be affected by the problem of evil. Agnosticism, the position that right and wrong cannot be known objectively, does not shield anyone from dealing with it.
A skeptic only has two solutions to evade an absolute standard for morality: 1) To say that secularist philosophy gives humankind reason to seek a greater good for the sake of cooperation, or 2) To say there are no grounds for a greater good. The second option is the premise for dysteleological surd. If teleological means a condition with a cause and purpose, then dysteleological describes situations where no greater good can be served. Surd is a term most commonly used in mathematics to classify irrational numbers—values that cannot be accurately expressed. Likewise, surd evil alludes to malevolence that cannot be contextualized toward some more significant objective. So, a dysteleological surd is an awful situation in which no rational explanation, whether theological or philosophical, can do justice. However, the agnostic still must have some idea of the ultimate good to make such a judgment. Therefore, dysteleological surd as a concept does more to beg the question than to eliminate absolutes.
Evil & Omniscience in Theodicy
Skeptics employ the dysteleological surd as a deliberate, formulaic attempt to invalidate God's existence. The idea is that surd evils such as ethnic cleansing and sex trafficking are so gratuitous that a deity would have no choice but to interfere. Most of the debates against theism include this paradox attributed to the Greek philosopher Epicurus (341–270 BC):
Is God willing to prevent evil but not able to? Then he is impotent. Is he able but not willing? Then he is malevolent. Is he both willing and able? Then where does evil come from?
Very few critics of theism dare suggest evil is a mere illusion. However, everyone recognizes issues in the human experience that leave more to be desired. All people have a fair standard and consider violations " unjust." In keeping with this mysterious a priori knowledge, Christianity names the God of Abraham, Isaac, and Jacob as its author and finisher. On the other hand, an atheist believes that morality is a function of human survival and that no abstract realm could exist. Agnosticism represents varying degrees of unknowable inquiry, ranging from near atheism to approximate faith.
For the Epicurean paradox to effectively dismiss the notion of God, one must admit to the reality of evil. Otherwise, the whole argument is pointless from the start. Theists contend that if malevolence can be sensed and perceived, so can righteousness. Just as the skeptic asks, "Where does evil come from?" to nullify God's existence, the theist wants to know, "Where does goodness come from?" to prove it. The reductio ad absurdum goes both ways, and there is an impasse between them. Yet, both sides mutually agree—at least for rhetorical purposes—to a divine being that is all-knowing, all-powerful, and morally absolute (see "Omni: All of God's Attributes"). The skeptic wins if God's existence could be reduced to absurdity by negating his omniscience and omnipotence. However, theism succeeds if it can prove divine benevolence as God's choice to limit his otherwise boundless abilities. Of course, the hardline determinist approach says God plans out both good and evil.
On the contrary, John's gospel (1:1-3) opens by asserting Jesus as Logos (G3056), a title rich with philosophical overtones about the world's original and final causes. The evangelist indicates that God created the world as attested by the Genesis creation account by speaking of Jesus as Logos, the visible incarnation of his essential nature. God could not have made the world according to mere whim. Creation demonstrates order and complexity, which reflects God's will. Therefore, every natural and moral law is intricately tied to Logos. Thus, evil does not contradict God's existence, but he allows it for morally sufficient, natural reasons.
Paul of Tarsus wrote that Christ put aside his equality with God and emptied himself of his omniscience and omnipotence to save humankind from evil on the cross (see Phil. 2:5-8). For this to happen, God must have withdrawn his powers sometime before so that Christ's incarnation would not constitute a change in his nature. By allowing evil to be possible, he limited his ability to give humankind free will. So, the kingdom of heaven inaugurated by Jesus during his earthly ministry represents God's solution to evil—a sharing of responsibility and atonement. Christian doctrine often speaks of God's perfect will and his permissive will to separate what he ultimately wants from the possibilities he temporarily allows. That God puts aside his omniscience and omnipotence is a deliberate feat, however, not an essential flaw.
Conclusion
Theologians and philosophers usually do not integrate the cross into their defenses and theodicies, while most churchgoers do not consider Jesus' crucifixion a straightforward solution to wickedness. Conversely, God did intervene in history to solve evil by sending his only-begotten Son, and he is vindicated for tolerating evil because he has shared humankind's anguish and struggle. "Theodicy," which comes from the Greek words Theos (G2316) and dikē (G1349), refers to the theological study of God's justice in contrast to the problematic existence of evil.
Jesus' crucifixion and resurrection brought about victory over evil. In the historic premillennialist view of the end times, the devil was bound in the first century. Paul indicated this much when he told the church at Thessalonica, "And now you know what is holding him back, so that he may be revealed at the proper time. For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way" (2 Thess. 2:6-7). Likewise, Jesus' parable of the strong man alludes to the devil's ongoing captivity (see Matt. 12:25-29). Even though evil has existed for two millennia since Christ's earthly ministry, the devil has not been allowed to thwart the gospel from being received. Even Paul could write in his own time, "This message has been preached throughout all creation under heaven" (Col. 1:23). In keeping with Jesus' charge to make disciples of all nations, Christians are also part of the solution to evil. It is not enough for Christians to avoid becoming overcome by evil; we are to overcome evil with good (see Rom. 12:21). Paul wrote that evil is solely a creation of human free will (see Rom. 1:30). While Jesus' passion and resurrection are the sources of evil's downfall, the kingdom of heaven carried out by the church is a continuing resolution toward the same end. After all, he promised that the gates of Hades would not destroy his church (see Matt. 16:18). On the last day, Jesus will destroy all malice, and only what has been done in his name will last (see 1 Cor. 3:10-15)—there will be no more surds or variables.
Prayer
Blessed are you, LORD our God, King of the universe; whose blessed Son, Jesus the Messiah, came into the world that he might destroy the works of the devil and make us children of God and heirs of eternal life: Grant that, having this hope, we may purify ourselves as he is pure; that, when he comes again with power and great glory, we may be made like him in his eternal and glorious kingdom; where he lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.
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