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How convinced are you by Craig’s response to the problem of evil?

These acts have extreme range on both sides, demonstrated in kindly helping your neighbor to build a fence and conversely, descending all the way to the holocaust.

In particular,a dissertation highlights original contributions.

Now this is a much more powerful argument, and therefore I want to focus our attention on it. In response to this version of the problem of evil, I want to make three main points:

Indeed, the writing in a dissertaton must be crystal clear.

1. We are not in a good position to assess the probability of whether God has morally sufficient reasons for the evils that occur. As finite persons, we are limited in time, space, intelligence, and insight. But the transcendent and sovereign God sees the end from the beginning and providentially orders history so that His purposes are ultimately achieved through human free decisions. In order to achieve His ends, God may have to put up with certain evils along the way. Evils which appear pointless to us within our limited framework may be seen to have been justly permitted within God’s wider framework. To borrow an illustration from a developing field of science, Chaos Theory, scientists have discovered that certain macroscopic systems, for example, weather systems or insect populations, are extraordinarily sensitive to the tiniest perturbations. A butterfly fluttering on a branch in West Africa may set in motion forces which would eventually issue in a hurricane over the Atlantic Ocean. Yet it is impossible in principle for anyone observing that butterfly palpitating on a branch to predict such an outcome. The brutal murder of an innocent man or a child’s dying of leukemia could produce a sort of ripple effect through history such that God’s morally sufficient reason for permitting it might not emerge until centuries later and perhaps in another land. When you think of God’s providence over the whole of history, I think you can see how hopeless it is for limited observers to speculate on the probability that God could have a morally sufficient reason for permitting a certain evil. We’re just not in a good position to assess such probabilities.

2. The Christian faith entails doctrines that increase the probability of the co-existence of God and evil. In so doing, these doctrines decrease any improbability of God’s existence thought to issue from the existence of evil. What are some of these doctrines? Let me mention four:

Fiedler [.pdf]Dissertation: - Philip M.

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a. The chief purpose of life is not happiness, but the knowledge of God. One reason that the problem of evil seems so puzzling is that we tend to think that if God exists, then His goal for human life is happiness in this world. God’s role is to provide comfortable environment for His human pets. But on the Christian view this is false. We are not God’s pets, and man’s end is not happiness in this world, but the knowledge of God, which will ultimately bring true and everlasting human fulfillment. Many evils occur in life which maybe utterly pointless with respect to the goal of producing human happiness in this world, but they may not be unjustified with respect to producing the knowledge of God. Innocent human suffering provides an occasion for deeper dependency and trust in God, either on the part of the sufferer or those around him. Of course, whether God’s purpose is achieved through our suffering will depend on our response. Do we respond with anger and bitterness toward God, or do we turn to Him in faith for strength to endure?

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  • Larocco [.pdf]Dissertation: - Susannah B.

    P says it is too bad he is not still alive so we could ask him what he meant.

  • Mintz [.pdf]Dissertation: - Sarah F.

    Before one can write adissertation defending a particular thesis, one must collect evidencethat supports it.

  • Winters [.pdf]Dissertation: - Paul A.

    2. Briefly summarize the problem of evil and suffering. Cite and referencelecture and/or Chapter 9 in the textbook.

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Parrish [.pdf]Dissertation: - Patricia M.

But we’re not out of the woods yet. For now we confront the probabilistic problem of evil. According to this version of the problem, the co-existence of God and evil is logically possible, but nevertheless it’s highly improbable. The extent and depth of evil in the world is so great that it’s improbable that God could have morally sufficient reasons for permitting it. Therefore, given the evil in the world, it’s improbable that God exists.

Garcia [.pdf]Dissertation: - Mary E.

To take one of these essays, copy it, and to pass it off as your own is known as plagiarism—academic dishonesty which will result (in every university I've heard tell of) in suspension or dismissal from the university.

Zimmer [.pdf]Thesis: - Miriam S.

Moreover, a dissertation does not repeat the details of critical thinkingand analysis found in published sources; it uses the results as fact andrefers the reader to the source for further details.

Gerber [.pdf]Thesis: - Charles Earnest WatsonThesis:

Moreover, a dissertation must satisfy the stringentrules of formal grammar (e.g., no contractions, no colloquialisms, noslurs, no undefined technical jargon, no hidden jokes, and no slang,even when such terms or phrases are in common use in the spokenlanguage).

David Renaker - Philip PriestleyDissertation: - Patricia M.

But more than that: we can actually prove that God and evil are logically consistent. You see, the atheist presupposes that God cannot have morally sufficient reasons for permitting the evil in the world. But this assumption is not necessarily true. So long as it is even possible that God has morally sufficient reasons for permitting evil, it follows that God and evil are logically consistent. And, certainly, this does seem at least logically possible. Therefore, I’m very pleased to be able to report that it is widely agreed among contemporary philosophers that the logical problem of evil has been dissolved. The co-existence of God and evil is logically possible.

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