The question of evil ― its origins, its justification, its solution ― has plagued humankind from the beginning. Every generation raises the question and struggles with the responses it is given. Questions about the nature of evil and how it is reconciled with the truth claims of Christianity are unavoidable; we need to be prepared to respond to such questions with great clarity and good faith. God and Evil compiles the best thinking on all angles on the question of evil, from some of the finest scholars in religion, philosophy and apologetics, including: Gregory E. Ganssle and Yena Lee, Bruce Little, Garry DeWeese, R. Douglas Geivett, James Spiegel, Jill Graper Hernandez, Win Corduan, David Beck. With additional chapters addressing “issues in dialogue” such as hell and human origins, and a now-famous debate between evangelical philosopher William Lane Craig and atheist philosopher Michael Tooley, God and Evil provides critical engagement with recent arguments against faith and offers grounds for renewed confidence in the God who is “acquainted with grief.”
Only the most naive or tendentious among us would deny the extent and intensity of suffering in the world. Can one hold, consistently with the common view of suffering in the world, that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. Wandering in Darkness first presents the moral psychology and value theory within which one typical traditional theodicy, namely, that of Thomas Aquinas, is embedded. It explicates Aquinas’s account of the good for human beings, including the nature of love and union among persons. Eleonore Stump also makes use of developments in neurobiology and developmental psychology to illuminate the nature of such union. Stump then turns to an examination of narratives. In a methodological section focused on epistemological issues, the book uses recent research involving autism spectrum disorder to argue that some philosophical problems are best considered in the context of narratives. Using the methodology argued for, the book gives detailed, innovative exegeses of the stories of Job, Samson, Abraham and Isaac, and Mary of Bethany. In the context of these stories and against the backdrop of Aquinas’s other views, Stump presents Aquinas’s own theodicy, and shows that Aquinas’s theodicy gives a powerful explanation for God’s allowing suffering. She concludes by arguing that this explanation constitutes a consistent and cogent defense for the problem of suffering.
While the problem of evil remains a perennial challenge to theistic belief, little attention has been paid to the special problem of animal pain and suffering. This absence is especially conspicuous in our Darwinian era when theists are forced to confront the fact that animal pain and suffering has gone on for at least tens of millions of years, through billions of animal generations. Evil of this sort might not be especially problematic if the standard of explanations for evil employed by theists could be applied in this instance as well. But there is the central problem: all or most of the explanations for evil cited by theists seem impotent to explain the reality of animal pain and suffering through evolutionary history. Nature Red in Tooth and Claw addresses the evil of animal pain and suffering directly, scrutinizing explanations that have been offered for such evil. ~ Book Description
Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter — when you see the naked, to clothe him, and not to turn away from your own flesh and blood? … If you do away with the yoke of oppression, with the pointing finger and malicious talk, and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday. The LORD will guide you always; he will satisfy your needs in a sun-scorched land and will strengthen your frame. You will be like a well-watered garden, like a spring whose waters never fail. Your people will rebuild the ancient ruins and will raise up the age-old foundations; you will be called Repairer of Broken Walls, Restorer of Streets with Dwellings. » Give here or here.
Theodicy attempts to resolve how a good God and evil world can coexist. The neo-atheist view in this debate has dominated recent bestseller lists through books like The God Delusion (Richard Dawkins), God Is Not Great (Christopher Hitchens), and The End of Faith (Samuel Harris). And their popularity illuminates a changing mental environment wherein people are asking harder questions about divine goodness. Surprisingly, these books please intelligent design champion William Dembski, because “They would be unnecessary if Christianity were not again a live issue.” Entering the conversation, Dembski’s provocative The End of Christianity embraces the challenge to formulate a theodicy that is both faithful to Christian orthodoxy and credible to the new mental environment. He writes to make peace with three claims: (1) God by wisdom created the world out of nothing. (2) God exercises particular providence in the world. (3) All evil in the world ultimately traces back to human sin. In the process, Dembski brings the reader to a fresh understanding of what “the end (result) of Christianity” really means: the radical realignment of our thinking so that we see God’s goodness in creation despite the distorting effects of sin in our hearts and evil in the world.
It is generally supposed that the fact that the world contains a vast amount of suffering, much of it truly horrible suffering, confronts those who believe in an all-powerful and benevolent Creator with a serious problem: to explain why such a Creator would permit this. Many reflective people are convinced that the problem, the problem of evil, is insoluble. The reasons that underlie this conviction can be formulated as a powerful argument for the non-existence of God, the so-called argument from evil: If there were a God, he would not permit the existence of vast amounts of truly horrible suffering; since such suffering exists, there is no God. Peter van Inwagen examines this argument, which he regards as a paradigmatically philosophical argument. His conclusion is that (like most philosophical arguments) it is a failure. He seeks to demonstrate, not that God exists, but the fact that the world contains a vast amount of suffering does not show that God does not exist. Along the way he discusses a wide range of topics of interest to philosophers and theologians, such as: the concept of God; what might be meant by describing a philosophical argument as a failure; the distinction between versions of the argument from evil that depend on the vast amount of evil in the world and versions of the argument that depend on a particular evil, such as the Lisbon earthquake or the death of a fawn in a forest fire; the free-will defense; animal suffering; and the problem of the hiddenness of God. ~ Product Description
Theologians blithely attribute pain to the Fall, ignoring the marvelous design features of the pain system. Every square millimeter of the body has a different sensitivity to pain, so that a speck of dirt may cause excruciating pain in the vulnerable eye whereas it would go unreported on the tough extremities. Internal organs such as the bowels and kidneys have no receptors that warn against cutting or burning—dangers they normally do not face — but show exquisite sensitivity to distention. When organs such as the heart detect danger but lack receptors, they borrow other pain cells (“referred pain”), which is why heart attack victims often report pain in the shoulder or arm. The pain system automatically ramps up hypersensitivity to protect an injured part (explaining why a sore thumb always seems in the way) and turns down the volume in the face of emergencies (soldiers often report no pain from a wound in the course of battle, only afterwards). Pain serves us subliminally as well: sensors make us blink several times a minute to lubricate our eyes and shift our legs and buttocks to prevent pressure sores. Pain is the most effective language the body can use to draw attention to something important.