Problem of Evil - General Criticisms of All Defenses and Theodicies

General Criticisms of All Defenses and Theodicies

Several philosophers have argued that just as there exists a problem of evil for theists who believe in an omniscient, omnipotent and omnibenevolent being, so too is there a problem of good for anyone who believes in an omniscient, omnipotent, and omnimalevolent (or perfectly evil) being. As it appears that the defenses and theodicies which might allow the theist to resist the problem of evil can be inverted and used to defend belief in the omnimalevolent being, this suggests that we should draw similar conclusions about the success of these defensive strategies. In that case, the theist appears to face a dilemma: either to accept that both sets of responses are equally bad, and so that the theist does not have an adequate response to the problem of evil; or to accept that both responses are equally good, and so to consider the existence of an omnipotent, omniscient, and omnimalevolent being as plausible. Critics have noted that theodicies and defenses are often addressed to the logical problem of evil. As such, they are intended only to demonstrate that it is possible that evil can co-exist with an omniscient, omnipotent and omnibenevolent being. Since the relevant parallel commitment is only that good can co-exist with an omniscient, omnipotent and omnimalevolent being, not that it is plausible that they should do so, the theist who is responding to the problem of evil need not be committing themselves to something they are likely to think is false. This reply, however, leaves the evidential problem of evil untouched.

Another general criticism is that though a theodicy may harmonize God with the existence of evil, it does so at the cost of nullifying morality. This is because most theodicies assume that whatever evil there is exists because it is required for the sake of some greater good. But if an evil is necessary because it secures a greater good, then it appears we humans have no duty to prevent it, for in doing so we would also prevent the greater good for which the evil is required. Even worse, it seems that any action can be rationalized, as if one can actually perform it, then it must be permitted by God for the sake of the greater good. From this line of thought one may conclude that, as these conclusions violate our basic moral intuitions, no greater good theodicy is true, and God does not exist. Alternatively, one may point out that greater good theodicies lead us to see every conceivable state of affairs as compatible with the existence of God, and in that case the notion of God's goodness is rendered meaningless.