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Culture Q&A

John Peckham

Cosmic conflict

One view of evil’s existence and God’s goodness

Cosmic conflict

John Peckham (Patrick Henry College)

John Peckham, professor of theology and Christian philosophy at Andrews University, is the author of Theodicy of Love. Here’s part of our discussion, edited for brevity and flow.

The Enlightenment philosopher Gottfried Leibniz coined the term theodicy. What’s a theodicy? Here’s the problem: God is entirely good—omnibenevolent—and entirely powerful, omnipotent. Why, then, should evil exist? Doesn’t God have enough power to prevent or determine that there’s no evil? If He’s entirely good, He would want to do that. Theodicy is an attempt to defend God against accusations that He’s either cruel or weak. Leibniz developed “greater good theodicy,” arguing that evil is in the world to bring about a greater good. He even argued that this world is the best possible world, because he thought God, being perfect, would only create the perfect world, which would have to be maximally good.

Others disagree. Many philosophers and theologians have questioned this approach. Couldn’t other worlds be better than this one? Even a world that has one less instance of evil or one more instance of good would be better than this one. Leibniz’s theory has fallen on hard times.

When Leibniz talked about the best of all possible worlds, did he mean it’s perfect, or, given what God wants to accomplish, is it a better world than other worlds He could have created to bring about His objectives? Yeah, he meant given all the factors, not every single instance is good, but in an overarching way this world is the best possible one. Some philosophers, like Alvin Plantinga, have said we should think in terms of “feasible worlds” that are both logically possible and ones God can bring about given His other commitments.

How did Plantinga, a contemporary theologian, advance this discussion? Plantinga has led a renaissance of Christian philosophy since the 1960s. His “free will” defense goes all the way back at least to Augustine, but Plantinga has articulated it so well that even the vast majority of atheist and agnostic philosophers recognize his defense defeats the logical problem of evil. If human free will is so valuable that God is good in granting it to creatures even if they misuse that freedom, or if free will is necessary to honor some other value, like love, then for God to grant free will still leaves Him morally good. He can still be omnipotent even with evil in the world, not because He causes it but because creatures misuse their free will.

How does that understanding fit in with traditional Christian doctrines of our sinfulness and our sinful tendencies? Because of the Fall, creatures have an inherited sinful nature and an inherited depravity that inclines us toward evil decisions. But given God’s grace, given God’s reaching out to us, humans can still have the freedom to make some decisions. Freedom is always limited freedom, by definition. For instance, I can’t flap my arms and fly. Not because I don’t have moral freedom, but because I don’t have the ability. The only being in the universe with unlimited freedom would have to be omnipotent: That’s God. Anyone else has limited freedom, and sin is one of those limits.

What is so valuable to God that He’s willing to allow so much sin? You write about cosmic conflict. Christ’s parable of the wheat and the tares illustrates that. The landowner sows good seed in his field, but time passes and tares—noxious weeds—are in the field. His servants ask the landowner, “Sir, didn’t you sow good seed? Why then does it have tares?” People today ask, “God, didn’t You create a good world? Aren’t You a good God? Why then is there evil in the world?” The landowner says, “An enemy has done this.” Christ then identifies this enemy as the devil, who with his minions wreaks havoc on the world. 

So that’s cosmic conflict. People sometimes say that since God is omnipotent, there shouldn’t be a conflict between Him and any creature, including Satan. But the Biblical narratives suggest this conflict is one of character, not of sheer power. 

‘God has to defeat Satan by demonstrating His own character, not His power.’

What is Satan’s character? In Greek, the word devil means slanderer. Satan raises allegations against the character of God. God cannot meet these allegations with brute force. Say the mayor of a town faces accusations that he is corrupt. There’s no amount of power he can exercise to prove the allegations false: Using certain kinds of power could reinforce the allegation that he’s a brute. God has to defeat Satan by demonstrating His own character, not His power.

How does God demonstrate His character not only to humans but to angels? Scripture tells us that this world is a spectacle or a theater. Another motif: what some Biblical scholars call “the divine council.” In Job, Daniel 7, 1 Kings 22, and elsewhere, God appears as the ruler and sovereign judge, but celestial creatures referred to as the “sons of God” are also in this heavenly council. Satan raises questions about God’s character and makes allegations against Job, and indirectly against God. God could use all His power to squash those allegations, but that would raise more questions: Is God unfair?

That’s where you bring in God’s “rules of engagement.” These are parameters within which God allows Satan to operate temporarily with restrictions, to manifest his claims so those claims will be defeated. The beginning of Job shows the heavenly council where Satan tries to undermine God’s statement that Job is blameless and upright. Satan claims Job does not really fear God, and he can prove it: “If You allow me to afflict him, I could prove he’s not really who You say that he is. I could prove Your judgment isn’t really just.” God says go for it and gives Satan limits.

So, let’s say, a child dies in horrible pain. That death gives Satan pleasure and allows him to raise doubts about God’s justice and kindness. Ever since the Enlightenment, many philosophers have ignored Satan. How can Christians bring back Satan into our consideration of tragedy? It would seem that God could prevent a plane crash without contravening anyone’s free will: He could warn pilots or engineers that this plane will crash so they could take particular steps to prevent it. A simple free will defense may not be enough, but here’s where the three-dimensional Biblical worldview is helpful. God does some things, human creatures do some things, and then celestial agencies are also doing some things. If God, for reasons we’re not entirely informed about, has given Satan and his minions limited jurisdiction, then God can’t both grant that jurisdiction and unilaterally take it back. Satan can bring about evils God could have prevented but cannot, given the rules of engagement in a cosmic conflict.

So evil doesn’t mean God’s not omnipotent. It means He has set up certain rules and His word is good. But all of this may seem like an academic discussion. How does it work in real life to help us cope with suffering? When people are going through acute suffering, either their own or someone else’s, usually the last thing they need or desire is a kind of theoretical explanation. The best thing you can do is what Job’s friends initially did. They sat with him for a week without saying anything. Then they opened their mouths and got themselves into a lot of trouble. The best thing you can do for someone who’s suffering is show you care for them and have compassion for them. 

And in the end, we look to the cross. And we can trust the One who is willing to go to the cross for us. Even if we don’t understand why God is doing this or not doing this, we can ask: If God is willing to suffer and die for us in the person of Christ, what more could He do that He has not done? We can trust a God like that, even if we don’t understand. That’s pastorally where I want to start and end—with Jesus, the author and finisher of our faith.

—Read Part 2 of this Q&A here: “Trusting God’s purposes

Comments

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  • Cyborg3's picture
    Cyborg3
    Posted: Wed, 10/30/2019 02:21 am

    Excellent Marvin! Excellent! 

  • Steve Shive
    Posted: Wed, 10/30/2019 06:23 am

    Very good! I loved this interview.

    I'll have to look into his book and the concept of a Theodicy of Love. As pointed out Leibniz (1646-1716) probably coined the term, "theodicy." Though Webster only dates it to 1797, overlooking the fact that Leibniz used it in the title of his treatise, but apparently, and curiously, not in the body. Does it even predate him?

    I would highly recommend Gregory Boyd's "Satan and the Problem of Evil: Constructing a Trinitarian Warfare Theodicy". It is in that book that I first came across the term, Theodicy, and he explores it in  great depth. Of course we know that God is love so it is hard to argue against love as a foundational concept and a general starting point.

    However I wonder about Professor Peckham's  reference to Augustine as presenting a "free will" defense. Augustine and the idea of free will don't seem to mix well. It seems to me that Augustine sidetracked the idea into God's blueprint for history that is inalterable and not really consistent with the normal usage of the term free will. But I have not read this book.

    But this interview is excellent. I wonder how it fits into a Reformed theologian's theodicy. Though it is seems to be consistent with Seventh-Day Adventist theology.

  • JACKIE PARFET
    Posted: Wed, 10/30/2019 09:28 am

    God DID create a perfect world, and Genesis 3 explains what changed... in light of scripture,  statements like this are fundamentally flawed:

    " in an overarching way this world is the best possible one "

    Scripture explains when and how this world will be prefect again.

  • Bob R
    Posted: Wed, 10/30/2019 06:21 pm

    To really understand evil and good, you must approach the subject with the humility to accept the fact that God's understanding is as far above ours as the heavens are above the earth.  Peter says He has given us everything we need for life and godliness; not everything we'd like to understand, but all we need to know.

    As to the problem of evil, when Jesus taught His disciples to pray, He said, "...Your kingdom come, Your will be done on earth as it is in heaven”.  In other words, God has sovereignly decreed that His will would not be absolute during this tiny instance of time and space; He would allow that which is contrary to His will to exist.  His nature is the standard and source of all “good”; anything less than His nature is what we refer to as “evil”. 

    Think of the physical properties of light and heat as analogies; light is a “something” (photons); the absence of it, what we refer to as “dark” is not a “something”, but rather an absence of something, it is really a “nothing”!  Same with heat and cold, heat is something (thermal energy); dark is an absence of thermal energy, a “nothing”.

    Same with good and evil; “Good” is that which is in keeping with the will and nature of God; anything less is what we refer to as evil.

  • Bob R
    Posted: Wed, 10/30/2019 06:29 pm

    As to why God allows evil, as I undetstand it, its based on His love.  He created us to love and be loved by Him.  Love, by its very nature, requires a choice;  without the option of being able to reject God's love, that wouldn't be love, it would be programming.  

  •  West Coast Gramma's picture
    West Coast Gramma
    Posted: Thu, 10/31/2019 11:38 am

    Interesting! I'd like to add to the conversation that just as the modern world ignores Satan, it also ignores judgment. We can't have grace and salvation without judgment. The biblical insistence on judgment goes a long way to solving the problem of evil versus God's goodness. The Bible promises that evil will be condemned and punished and good will be rewarded. A good God punishes the wicked. And so the Bible promises punishment upon the wicked. It's only against the backdrop of punishment for evil that the cross makes any sense at all. See Ecclesiastes 12:13-14 and Psalm 58:10-11 among a multitude of other verses.