Free-Will
The Vale of SoulMaking
Epistemic Distance
Modus Tollens Argument
Augustinian Theodicy
Irenaean Theodicy
Epistemic Distance
St. Augustine (354CE – 3430CE)
St. Irenaeus (130CE – 202CE)
John Hick (1922CE – 2012CE)
Alfred North Whitehead (1861–1947)
Charles Hartshorne (1897–2000),
David Ray Griffin (1939–2022)
Confessions by St. Augustine
Evil & the God of Love (19660 By John Hick)
God, Power, and Evil: A Process Theodicy By David Ray Griffin:
Tradtional solutions (Augustine / Ireneaus) aim to explain why it is nota logical contradiction for both evil to exist and a the tradtuional theistic loving / powerful idea of God to exist.
Non-tradtional solutions (Process theodicy) solve teh problem by
One of the most famous theodicies is the Augustinian Theodicy found in St. Augustine’s works ‘Confessions’
St. Augustine argues that evil does not exist as a substance itself (you cannot hold or possess evil) but is actually a privation of good
This means that St. Augustine can argue that God did not create evil because evil doesn’t really exist by itself
Furthermore, St. Augustine argues both moral evil and natural evil (such as natural disasters) are not caused by God but both at the result of misuse of free-will (he argues that moral evil is caused by humans and natural evil is caused by angels rebelling against God
Augustine uses a convincing analogy to support the idea that evil is not a substance
ANALOGY: Blindness is not a substance but an absence of sight
Augustine argued that many things considered evil are like blindness in that they are the absence of something good
There seems something right that free-will would justify some evil
Philosopher Robert Nozick argued we’d rather live a real world with free-will than a perfect virtual world.
John Hick: There are scientific problems ideas about Original Sin
The Augustinian Theodicy argues that God allows evil to continue to exist because it is punishment for Original Sin
But Hick has noted that this contradicts scientific views about evolution
Friedrich Schleiermacher: How can perfect beings go wrong?
Schleiermacher also questions Augustine’s idea that humanity was created perfect and then went wrong
He argues that if something is perfect, it cannot stop being perfect
In the 20th Century, British philosopher John Hick adapted the Irenaean theodicy in his book ‘Evil and the God of Love’ in 1966
Hick argues that God created the world in two stages. First in image of God and secondly in the likeness of God
Hick argues that in the first stage, we are imperfect and developing into perfect beings. This explains why we choose to cause evil.
Hick goes on to argue that natural evil is also necessary to allow us to have genuine free-will and this is why God allows it to exist
Hick avoids the problems of the Augustinian Theodicy
Hick avoids the scientific problem by arguing that God create the world in two stages and that we are evolving into morally perfect beings.
Furthermore, he also avoids the problem of how perfect beings go wrong as he argues that we are not created perfect
His justification of natural evil is very persuasive
Hick argues that God allows natural evil to create an epistemic distance from him and give us free-will
This is convincing as people do behave better when being watched
Eleanor Stump: There is too much evil in the world ▪
She argues that Hick’s theodicy would only justify a minimum amount of evil and the world contains too much
EXAMPLE: The Holocaust
Not all suffering leads to people becoming better people
Hick uses the term the “vale of soul-making” to argue that the experience of suffering helps us because morally better people
But this isn’t always the case. Some suffering appears not to make people better but actually makes them bitte
Process theology is a type of theology developed from Alfred North Whitehead’s (1861–1947) process philosophy, but most notably by Charles Hartshorne (1897–2000) which includes the view that God is not responsible for evil and suffering, but he is a co-sufferer who cannot coerce the free will of human agents. Process Theology suggests that God is not (yet) completely perfect: he is journeying towards perfection, evolving into a perfect being, but hasn't attained perfection yet.
Biblical Evidence- People struggle to reconcile the New Testament's God of Love with the Old Testament's cruel and vengeful God. This seems to be a changeable God who can regret things, change his mind, promise to be different in future.
Process Theodicy- God is not omnipotent or moral perfect and so could not create a perfect universe - just a universe with the POTENTIAL for future perfection; this explains NATURAL EVIL
Similarly, he could not create perfect humans - just humans with the potential for perfection; this explains MORAL EVIL
God as a "fellow sufferer who understands" (whitehead)- Process Theology argues that there must be "real relations" in God.
A "relational" God is a God who can have real relations with other beings - who can love and pity, hold hopes and be disappointed, can condemn and forgive
Realistic Answer to the Problem of Evil:
Process theology removes the logical problem of evil by redefining God’s power. According to this view, God does not have the omnipotent control to prevent evil directly. Instead, God works through persuasion and influence, allowing free will to play a role in human actions. Having a "fellow-suffering who understands" is a better
Emphasis on Persuasive Power:
Process Theology replaces the incoherent and morally-unattractive God who is impassible and unilateral in power with a God who loves his creatures, suffers alongside them and evolves over time. Such a God is not discredited by evil and suffering in the Bible or in real life.
Process theology emphasizes God’s persuasive power rather than coercive control. God “lures” humans toward goodness but cannot force them. This approach maintains the moral goodness of God while acknowledging the existence of evil1.
Fits with Hume’s View:
Process theology aligns with philosopher David Hume’s perspective that evil is incompatible with an omnipotent God. By rejecting omnipotence, it avoids the conflict between God’s love and the reality of evil2.
Human Free Will:
Process theology allows for genuine human free will. God does not predetermine human actions, ensuring that individuals have the freedom to choose1.
God’s Evolving Nature:
In process theology, God is everlasting and exists within time. This changeable God can react to events in the universe, making the relationship more reciprocal. Moreover, this God is evolving toward perfection, not yet fully perfect.
God’s Limited Power:
The God of process theology cannot abolish evil or prevent wicked actions directly. Instead, God persuades and influences. Critics argue that this approach isn’t a proper theodicy because it doesn’t fully address the problem of evil1.
Evidential Problem of Evil:
Some question whether having a world with suffering is better than having no world at all. If God’s persuasion leads to greater evil, why doesn’t God intervene?.
Risk in God’s Strategy:
If humans can reject God’s persuasion toward good, there’s a risk that human existence could end in catastrophic destruction.
Lack of Omnipotence:
While process theology’s God is powerful, the lack of omnipotence may make some people view this God as unworthy of worship.
The Bible declares God's unchanging nature: “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8). The Bible is clear that God's plans do not change according to the whims of men (Psalm 33:11). But process theology does not consider the Bible to be inspired.
Process Theology only solves the Problem of Evil by changing the definition of God. The God of Process Theology is too weak to answer prayers and cannot even be viewed as the Creator of the Universe; he is not a saviour-God and there's no room in such a religion for faith through revelation.
Some philosophers
'God is the great companion—the fellow-sufferer who understands' - Alfred North Whitehead
'God rejoices in all our joys and sorrows in all our sorrows' - Charles Hartshorne
'God is responsible for evil in the sense of having urged the creation forward to those states in which discordant feelings could be felt with greater intensity' David Griffin
Section A
Examine the key ideas of one solution to the problem of suffering.
Analyse the success of one solution to the problem of suffering.
Section B
3a Clarify the ideas illustrated in this passage about moral and nature evil.
3b Analyse the implications for the existence of God from this passage.
Section C
4 Evaluate the strengths and weaknesses of Process Theodicy.