Evil and Divine Power: A Response to James Sterba’s Argument from Evil
In this article, I offer a response to James P. Sterba’s moral argument for the non-existence of God. Sterba applies to God the so-called Pauline Principle that it is not permissible to do evil in order that good may come. He suggests that this is the underlying element in discussions of the Doctrin...
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| Τύπος μέσου: | Ηλεκτρονική πηγή Άρθρο |
| Γλώσσα: | Αγγλικά |
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MDPI
2021
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| Στο/Στη: |
Religions
Έτος: 2021, Τόμος: 12, Τεύχος: 6 |
| Άλλες λέξεις-κλειδιά: | B
Process theology
B process theodicy B Theodicy B problem of evil B Charles Hartshorne |
| Διαθέσιμο Online: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a In this article, I offer a response to James P. Sterba’s moral argument for the non-existence of God. Sterba applies to God the so-called Pauline Principle that it is not permissible to do evil in order that good may come. He suggests that this is the underlying element in discussions of the Doctrine of Double Effect, a doctrine that has been largely overlooked by philosophers of religion. Although, as hypothetical trolley cases demonstrate, human beings sometimes cannot avoid doing or permitting evil in order to prevent a greater evil, Sterba argues that the same cannot be said of an omnipotent God and that, since our world contains horrendous evils, the existence of a God who is both omnipotent and good is therefore logically impossible. I argue that, if God is thought to be a conscious being with unlimited power to prevent horrendous evils, Sterba’s argument might be valid. I also argue, however, that divine power need not be construed in this way. Drawing on some ideas derived from the work of Charles Hartshorne, I suggest that God is not a kind of divine micromanager and that it is more coherent and, indeed, helpful to think of God as a social influencer whose power is a source of positive energy for the promotion of goodness. | ||
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