1. Dialogue Education Update 4
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2. Kahoot- Problem of Evil
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Next Slide: In the philosophy of religion and theology, the problem of evil ...

4. The Problem of Evil
In the philosophy of religion and theology, the problem of evil is the question of whether evil exists and, if so, why.
In the philosophy of religion and theology, the problem of evil is the question of whether evil exists and, if so, why. The question particularly arises in religions that propose the existence of a deity who is omnibenevolent while simultaneously also being omnipotent, and omniscient ; attempts to resolve the question under these contexts has historically been one of the prime concerns of theodicy.
Next Slide: Some responses include the arguments that true free will cannot exist without the possibility of evil, ....

5. The Problem of Evil
Some responses include the arguments that true free will cannot exist without the possibility of evil, that humans cannot understand God, that evil is merely the absence of good, or that evil is a result of a corrupted and fallen world.
Some responses include the arguments that true free will cannot exist without the possibility of evil, that humans cannot understand God, that evil is merely the absence of good, or that evil is a result of a corrupted and fallen world.
Next Slide: There are also many discussions of "evil" and associated problems in other philosophical fields, such as secular ethics...

6. The Problem of Evil
There are also many discussions of "evil" and associated problems in other philosophical fields, such as secular ethics, and scientific disciplines such as evolutionary ethics.
There are also many discussions of "evil" and associated problems in other philosophical fields, such as secular ethics, and scientific disciplines such as evolutionary ethics. But as usually understood in the Anglo-American tradition, the problem of evil is posed in a religious context
Next Slide: One example among many of a formulation of the problem of evil is often attributed to Epicurus ...

7. The Problem of Evil
One example among many of a formulation of the problem of evil is often attributed to Epicurus and may be schematized as follows:
If a perfectly good god exists, then there is no evil in the world.
There is evil in the world.
Therefore, a perfectly good god does not exist.
One example among many of a formulation of the problem of evil is often attributed to Epicurus and may be schematized as follows:
If a perfectly good god exists, then there is no evil in the world.
There is evil in the world.
Therefore, a perfectly good god does not exist.
This argument is of the logically valid form modus tollens (denying the consequent). In this case, P is "God exists" and Q is "there is no evil in the world".
Next Slide: Another version:

8. The Problem of Evil Another version: God exists
God is omnipotent, omniscient, and perfectly good.
A perfectly good being would want to prevent all evils.
An omniscient being knows every way in which evils can come into existence.
An omnipotent being who knows every way in which an evil can come into existence has the power to prevent that evil from coming into existence.
A being who knows every way in which an evil can come into existence, who is able to prevent that evil from coming into existence, and who wants to do so, would prevent the existence of that evil.
If there exists an omnipotent, omniscient, and perfectly good being, then no evil exists.
Evil exists (logical contradiction).[
Next Slide: Versions such as these are referred to as the logical problem of evil.
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9. Versions such as these are referred to as the logical problem of evil.
The Problem of Evil
Versions such as these are referred to as the logical problem of evil.
Versions such as these are referred to as the logical problem of evil. They attempt to show that that the assumed propositions lead to a logical contradiction and cannot therefore all be correct. Most philosophical debate has focused on the propositions stating that God cannot exist with, or would want to prevent, all evils. A common response is that God can exist with and allow evil in order to achieve a greater good.
Next Slide: Many philosophers accept that arguments such as Plantinga's free will defence (in brief, that God allows evil ...

10. The Problem of Evil
Many philosophers accept that arguments such as Plantinga's free will defence (in brief, that God allows evil in order to achieve the greater good of free will) are logically possible and thus successfully solve the logical problem of evil.
Many philosophers accept that arguments such as Plantinga's free will defence (in brief, that God allows evil in order to achieve the greater good of free will) are logically possible and thus successfully solve the logical problem of evil in terms of human action; the question of how free will and God's Omniscience are compatible remains however. The free will defence also does not account for the problems, or sufferances, due to the natural world (e.g., diseases, pain, natural disasters). Plantinga's response is the supposedly logically possible notion that God allows natural evil to enter the world due to Original Sin.
Next Slide: In such a case, however, it is difficult to see how this would be compatible with Omnibenevolence

11. The Problem of Evil
In such a case, however, it is difficult to see how this would be compatible with Omnibenevolence, though the possibility that it is in order to achieve a greater good perhaps remains open.
In such a case, however, it is difficult to see how this would be compatible with Omnibenevolence, though the possibility that it is in order to achieve a greater good perhaps remains open. How such an explanation logically explains the rampant suffering throughout the world is questionable however; as Thomas Hobbes famously said, life in the natural state of the world is "solitary, poor, nasty, brutish, and short". Additionally, it appears that Evil may only exist when intentional and so it might be argued that evil might only exist in a world with a God, as it is the willful source of the naturalistic suffering and allows it to continue despite supposedly having the power to stop it.
Next Slide: Responses to the problem of evil have sometimes ...

12. The Problem of Evil
Responses to the problem of evil have sometimes been classified as defences or theodicies.
Responses to the problem of evil have sometimes been classified as defences or theodicies. However, authors disagree on the exact definitions. Generally, a defence attempts to show that there is no logical incompatibility between the existence of evil and the existence of God. A defence need not argue that this is a probable or plausible explanation. Only that the defence is logically possible. A defence attempts to answer the logical problem of evil.
Next Slide: A theodicy, from Greek θεός (theós, "god") and ...

13. The Problem of Evil
A theodicy, from Greek θεός (theós, "god") and δίκη (díkē, "justice"), on the other hand, is a more ambitious attempt to provide a plausible justification for the existence of evil.
A theodicy, from Greek θεός (theós, "god") and δίκη (díkē, "justice")), on the other hand, is a more ambitious attempt to provide a plausible justification for the existence of evil. A theodicy attempts to answer the evidential problem of evil. Richard Swinburne maintains that it does not make sense to assume there are greater goods, unless we know what they are, i.e., we have a successful theodicy.
As an example, some authors see arguments including demons or the fall of man as not logically impossible but not very plausible considering our knowledge about the world. Thus they are seen as defences but not good theodicies.
Next Slide: The free will argument is as follows. God's creation of persons ...

14. The Problem of Evil Free will
The free will argument is as follows. God's creation of persons with morally significant free will is something of tremendous value. God could not eliminate evil and suffering without thereby eliminating the greater good of having created persons with free will and who can make moral choices.
Free will
The free will argument is as follows. God's creation of persons with morally significant free will is something of tremendous value. God could not eliminate evil and suffering without thereby eliminating the greater good of having created persons with free will and who can make moral choices. Christian apologist Gregory A. Boyd claims that God's all-powerful nature does not mean that God exercises all power, and instead allows free agents to act against his own wishes. He argues that since love must be chosen, love cannot exist without true free will.
Next Slide: Gregory Boyd maintains that God does not plan or will evil in people's lives...

15. The Problem of Evil
Free will Gregory Boyd maintains that God does not plan or will evil in people's lives, but that evil is a result of a combination of free choices and the interconnectedness complexity of life in a sinful and fallen world.
Next Slide: A problem with the free will response...

16. The Problem of Evil
Free will
A problem with the free will response is that it doesn't explain natural disasters and diseases.
Free will
A problem with the free will response is that it doesn't explain natural disasters and diseases. A possible reason for natural disasters using a free will argument is that the world is corrupted due to the sin of mankind, and hence is imperfect, causing natural disasters and diseases.
Next Slide: C. S. Lewis writes in his book The Problem of Pain:

17. The Problem of Evil Free will
C. S. Lewis writes in his book The Problem of Pain:
“ We can, perhaps, conceive of a world in which God corrected the results of this abuse of free will by His creatures at every moment: so that a wooden beam became soft as grass when it was used as a weapon, and the air refused to obey me if I attempted to set up in it the sound waves that carry lies or insults. But such a world would be one in which wrong actions were impossible, and in which, therefore, freedom of the will would be void; nay, if the principle were carried out to its logical conclusion, evil thoughts would be impossible, for the cerebral matter which we use in thinking would refuse its task when we attempted to frame them.
Next Slide: Evil" suggests an ethical law

18. The Problem of Evil Evil" suggests an ethical law
Another response to this paradox argues that asserting "evil exists" would imply an ethical standard against which to define good and evil. C. S. Lewis writes in his book Mere Christianity,
“ My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? What was I comparing this universe with when I called it unjust?... Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if i did that, then my argument against God collapsed too--for the argument depended on saying the world was really unjust, not simply that it did not happen to please my fancies.
Evil" suggests an ethical law
Another response to this paradox argues that asserting "evil exists" would imply an ethical standard against which to define good and evil. C. S. Lewis writes in his book Mere Christianity,
“ My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? What was I comparing this universe with when I called it unjust?... Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if i did that, then my argument against God collapsed too--for the argument depended on saying the world was really unjust, not simply that it did not happen to please my fancies.
Next Slide: Irenaean and Augustinian Theodicy

19. The Problem of Evil Irenaean and Augustinian Theodicy
The church has adopted two main responses to the problem of evil and suffering: the Augustinian theodicy posited by St Augustine of Hippo (354 AD – 430), and Irenaean theodicy posited by Irenaeus (2nd century AD - c. 202).
Irenaean and Augustinian Theodicy
The church has adopted two main responses to the problem of evil and suffering: the Augustinian theodicy posited by St Augustine of Hippo (354 AD – 430), and Irenaean theodicy posited by Irenaeus (2nd century AD - c. 202).
Next Slide: Augustinian theodicy focuses on the genesis story

20. The Problem of Evil
Augustinian Theodicy Augustinian theodicy focuses on the genesis story that essentially dictates that God created the world and that it was good; evil is merely a consequence of the fall of man (The story of the Garden of Eden where Adam disobeyed God and caused inherent sin for man).
Augustinian Theodicy Augustinian theodicy focuses on the genesis story that essentially dictates that God created the world and that it was good; evil is merely a consequence of the fall of man (The story of the Garden of Eden where Adam disobeyed God and caused inherent sin for man). Augustine stated that natural evil (evil present in the natural world such as natural disasters etc) was a direct result of the fall of man, whereas moral evil (evil caused by the will of human beings) is as a result of man having become estranged from God and choosing to deviate from his chosen path. Augustine argued that God could not have created evil in the world, as it was created good, and that all notions of evil are simply a deviation or privation of goodness. Evil cannot be a separate and unique substance. For example, Blindness is not a separate entity, but is merely a lack or privation of sight. Thus the Augustinian theodicist would argue that the problem of evil and suffering is void because God did not create evil; it was man who chose to deviate from the path of perfect goodness.
Next Slide: Augustinian Theodicy - This, however, poses a number of questions involving genetics:

21. The Problem of Evil
Augustinian Theodicy - This, however, poses a number of questions involving genetics: if evil is merely a consequence of our choosing to deviate from God's desired goodness, then genetic disposition of 'evil' must surely be in God's plan and desire and thus cannot be blamed on Man.
Augustinian Theodicy - This, however, poses a number of questions involving genetics: if evil is merely a consequence of our choosing to deviate from God's desired goodness, then genetic disposition of 'evil' must surely be in God's plan and desire and thus cannot be blamed on Man. Similarly, the idea of inherent sin because our forebearers committed some sin seems incompatible with the teachings in the bible. The Old Testament states "should the children's teeth be set on edge because their fathers ate sour grapes?
Next Slide: The Problem of Evil

22. The Problem of Evil Irenaean theodicy
1. Useful as a means of knowledge
2. Character Building Evil
3. A predictable Environment
Irenaean theodicy Irenaean theodicy was first created by Irenaeus but has been reformulated into its current state by John Hick (born 1922). This is the belief and idea that one cannot achieve moral goodness or love for God if there is no evil and suffering in the world. Evil is soul-making and leads one to be truly moral and close to God. God created an Epistemic distance (Where God is not immediately knowable) so that we may strive to know him and by doing so become truly good. Evil is good for 3 main reasons:
1. Useful as a means of knowledge Hunger leads to pain, and causes a desire to feed. Knowledge of pain prompts humans to seek to help others in pain
2. Character Building Evil offers the opportunity to grow morally. “We would never learn the art of goodness in a world designed as a hedonistic paradise” Swinburne
3. A predictable Environment The world runs to a series of natural laws. These are independent of any inhabitants of the universe. Natural Evil only occurs when these natural laws conflict with our own perceived needs. This is not immoral in any way.
Next Slide: References

23. References
Beebe, James R. (2006), "The Logical Problem of Evil", in Fieser, James; Bradley, Dowden, The Internet Encyclopedia of Philosophy .
Carver Thomas N "The Economic Basis of the Problem of Evil," Harvard Theological Review, 1(1), pp
Farrer, Austin (1961), Love Almighty and Ills Unlimited, Garden City, NY: Doubleday .
Wilson, William McF.; Hartt, Julian N. (2004), "Farrer's Theodicy", in Hein, David; Henderson, Edward, Captured by the Crucified: The Practical Theology of Austin Farrer, New York: T & T Clark International, pp. 100–118, ISBN  .
Haught, James A. (1996), 2,000 Years of Disbelief: Famous People with the Courage to Doubt, Amherst, N.Y.: Prometheus Books, ISBN  .
Hick, John (1966), Evil and the God of Love, London: Macmillan, ISBN  .
Mackie, J. L. (1982), The Miracle of Theism, Oxford: Oxford University Press, ISBN  .
Murray, Michael (1998), "Leibniz on the Problem of Evil", in Zalta, Edward N., The Stanford Encyclopedia of Philosophy .
Palmquist, Stephen (2000), "Faith in the Face of Evil (Appendix VI)", Kant's Critical Religion, Aldershot, England: Ashgate, ISBN X.
Plantinga, Alvin (1977), God, Freedom, and Evil, Grand Rapids, MI: Eerdmans, ISBN  .
Plantinga, Alvin (1974), The Nature of Necessity, Oxford: Clarendon Press, ISBN  .
Swinburne, Richard (1997), The Coherence of Theism, Oxford: Clarendon Press, ISBN  .
Tooley, Michael (2002), "The Problem of Evil", in Zalta, Edward N., The Stanford Encyclopedia of Philosophy .
Trakakis, Nick (2006), "Evidential Problem of Evil", in Fieser, James; Bradley, Dowden, The Internet Encyclopedia of Philosophy .
Wikipedia-The Problem of Evil-