God and gratuitous evil: Between the rock and the hard place
To most of us – believers and non-believers alike – the possibility of a perfect God co-existing with the kinds of evil that we see calls out for explanation. It is unsurprising, therefore, that the belief that God must have justifying reasons for allowing all the evil that we see has been a perenni...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Springer Nature B. V
2023
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| In: |
International journal for philosophy of religion
Year: 2023, Volume: 94, Issue: 3, Pages: 317-345 |
| Further subjects: | B
Existence of god
B Symmetry challenge B Necessary evil B problem of evil B Gratuitous Evil |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a To most of us – believers and non-believers alike – the possibility of a perfect God co-existing with the kinds of evil that we see calls out for explanation. It is unsurprising, therefore, that the belief that God must have justifying reasons for allowing all the evil that we see has been a perennial feature of theistic thought. Recently, however, a growing number of authors have argued that the existence of a perfect God is compatible with the existence of gratuitous evil. Given powerful, millenia-long sensibilities about power and love and justice, it isn’t hard to find that suggestion simply incredible. Nonetheless, in this paper I will argue that the most prominent theistic alternatives to what has seemed incredible to most of us throughout most of history are themselves patently unacceptable for the theist as well. On any of the most widely accepted accounts of how God could have justifying reasons for permitting some evils, God’s existence means that we have justifying reasons for perpetrating and allowing every evil that we see. That’s hard to swallow too. If I’m right about all of this, then two competing outcomes seem to present themselves as a possible result. On the one hand, for the theist, the apparently outrageous suggestion that the existence of a perfect God is compatible with gratuitous evil no longer looks like it faces a formidable, hard-to-resist alternative. On the other hand, some like me might think that my arguments go no distance at all towards dispelling the incredibility of the gratuitous evil nouvelle vague. On this line, theism may seem now to be between the rock and the hard place: it seems hard to make sense of the existence of a perfect God whether or not He has justifying reasons for allowing all the evil that we see. | ||
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