In reality, the atheists have presented little by way of a case that there cannot be a God. The semantics is by its nature flawed. Consider the ‘Argument of Evil’ often cited as one of the most persuasive that God (but I note, not any God but a limited understanding of the Christian God) cannot exist. The argument is based on recognising the existence of evil and on the assumption that God is both omnipotent and benevolent.
Either God wants to abolish evil and cannot,
or he can but does not want to,
or he cannot and does not want to,
or lastly he can and wants to.
If he wants to remove evil, and cannot,
he is not omnipotent; (and therefore not God, if God is omnipotent as defined)
If he can, but does not want to,
he is not benevolent; (and therefore not God, if God is benevolent as defined)
If he neither can nor wants to,
he is neither omnipotent nor benevolent;
Finally if God can abolish evil and wants to,
how does evil continue exist?
This (and similar) argument seems to be used successfully by atheists to convert some religious to their creed. The problem with this argument is that it assumes absolute knowledge of the nature of God. It takes a simple fundamentalist view of God and the world, ascribing to God a narrow and simplistic set of emotions and “proves” by simple deduction that God cannot exist. What it in fact proves is that either the limited definitions of an omnipotent God or of a benevolent God are wrong or at least inappropriate, or if the definitions are right, then God cannot logically exist. It is an intellectually weak approach to ignore the possibility that the definitions are inappropriate, particularly since the definitions were chosen to support the argument they are used in. It argues that if God could eliminate evil but chose not to then God would not be benevolent and this would therefore be contrary to the nature of God so God cannot exist. The key assumptions that have to be proven for the above to be valid are that in order to be benevolent God would banish evil and that God is indeed benevolent as defined. I have not seen this argued even vaguely conclusively. But, if the definition is wrong what is the right definition or understanding of God? Well to date I have not found the definitive description of the exact nature and circumstance of God, but not knowing the answer has never been a good scientific reason for abandoning the question.
It is reasonable to ask theists if they have considered this question that apparently simply proves them wrong. A brief exploration of the Christian theist view (the easiest for me to access) shows that they seem to have no problem explaining that their God and evil are likely to co-exist. I understand that there are two threads to the Christian theist argument. Firstly that in Christian terms God created a society based on the exercise of freewill. To proscribe evil in that society would of course limit freewill. Further it can be argued that much of what we describe as evil is the result of inappropriate human exercise of free will. Besides, to me it seems irrational to contemplate a world with no evil – one could do anything and there would be no possibility of negative outcomes. Choice and the possibility of negative outcomes go hand in hand. So we have a conflicting choice for God to make around ‘benevolence’ – no freewill or no negative (evil) outcomes. Not a simple choice, but one that seriously challenges a simplistic concept of benevolence. The second thread, again referring to Christian teaching, is that Satan has been given rule on earth – this thread of argument does not work for me. One can take this literally, as fundamentalist Christians appear to, or one can be a bit more circumspect and try to understand it in context.
Evil, harm or horror, call it what you will, is the product either of misuse of freewill (clearly freewill creates the potential for evil) or the result of natural forces necessary for the working of a world subject to the laws of nature (fire burns). By permitting a world governed by natural laws which we seek to discover and given freewill to exercise that knowledge, evil is a very likely and on occasion the appropriate (or benevolent) outcome . We appear to have the freewill to make good or evil in our world. Looking around, we seem to stuffing it up with enthusiasm.
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