David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Philosophical Papers 22 (3):149-172 (1993)
Christianity teaches that whenever evil is done, God had ample warning. He could have prevented it, but He didn't. He could have stopped it midway, but He didn't. He could have rescued the victims of the evil, but - at least in many cases - He didn't. In short, God is an accessory before, during, and after the fact to countless evil deeds, great and small. An explanation is not far to seek. The obvious hypothesis is that the Christian God is really some sort of devil. Maybe He is a devil as popularly conceived, driven' by malice. Or maybe He is unintelligibly capricious. Or maybe He is a fanatical artist who cares only for the aesthetic quality of creation - perhaps the abstract beauty of getting rich variety to emerge from a few simple laws, or perhaps the concrete drama of human life with all its diversity - and cares nothing for the good of the creatures whose lives are woven into His masterpiece. Oust as a tragedian has no business providing a happy end out of compassion for his characters.) But no; for Christianity also teaches that God is morally perfect and perfectly benevolent, and that He loves all of His creatures; and that these things are true in a sense not a million miles from the sense in which we attribute morality, benevolence, or love to one another.
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
Stephen Kearns (2013). Free Will Agnosticism. Noûs 47 (2):235-252.
John Bishop & Ken Perszyk (2011). The Normatively Relativised Logical Argument From Evil. International Journal for Philosophy of Religion 70 (2):109-126.
Nathan Ballantyne (2014). Knockdown Arguments. Erkenntnis 79 (3):525-543.
Michael Losonsky & Heimir Geirsson (2005). What God Could Have Made. Southern Journal of Philosophy 43 (3):355-376.
Similar books and articles
A. A. Howsepian (2007). Compatibilism, Evil, and the Free-Will Defense. Sophia 46 (3):217-236.
Richard Swinburne (1978). Natural Evil. American Philosophical Quarterly 15 (4):295 - 301.
William Hasker (2007). D. Z. Phillips' Problems with Evil and with God. International Journal for Philosophy of Religion 61 (3):151 - 160.
Bernard Freydberg (2008). Schelling's Dialogical Freedom Essay: Provocative Philosophy Then and Now. State University of New York Press.
Theodore Guleserian (2000). Divine Freedom and the Problem of Evil. Faith and Philosophy 17 (3):348-366.
Lars Fr H. Svendsen (2010). A Philosophy of Evil. Dalkey Archive Press.
Richard Swinburne (2003). Freedom and Evil. In Julian Baggini & Jeremy Stangroom (eds.), What Philosophers Think. Continuum Press
Brian Davies (2011). Thomas Aquinas on God and Evil. Oxford University Press.
James R. Beebe, Logical Problem of Evil. Internet Encyclopedia of Philosophy.
Wes Morriston (2000). What is so Good About Moral Freedom? Philosophical Quarterly 50 (200):344-358.
Added to index2009-01-28
Total downloads228 ( #3,733 of 1,700,378 )
Recent downloads (6 months)12 ( #53,539 of 1,700,378 )
How can I increase my downloads?