Isabella Carter
The existence of evil has long been considered a strong argument against the existence of God. This is known as the problem of evil, or the theodicy problem. The free-will defense (FWD) is a counter-argument that attempts to reconcile the existence of an all-knowing, all-powerful, and perfectly good God with the existence of evil. The FWD, most notably proposed by Alvin Plantinga, posits that God valued moral autonomy so highly that he created humans, knowing they would choose evil, but ultimately desiring that they would choose good. This defense has been critiqued and rejected by various theologians and philosophers, including Augustine, who argue that it fails to address non-moral evils and contradicts the biblical doctrine of original sin. The discussion surrounding the FWD and its validity continues to be a significant topic within the fields of theology and philosophy.
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What You'll Learn
The problem of evil
The free-will defense is a response to the problem of evil, which argues that God valued moral autonomy so highly that he created humans, knowing they would choose evil. This defense asserts that God is not to blame for the emergence of evil, as humans voluntarily choose to sin, and God would have desired that they choose good. The free-will defense, therefore, attempts to show that there is no logical incompatibility between the existence of God and evil, by shifting culpability for genuine evils from God to creatures with free will.
The philosopher Alvin Plantinga is a notable proponent of the free-will defense, publishing his arguments in the 1977 book "God, Freedom, and Evil." Plantinga's work is a response to the philosopher J.L. Mackie's formulation of the logical problem of evil, which argues that the attributes of God (omniscience, omnipotence, and omnibenevolence) are incompatible with the existence of evil.
Despite its appeal, the free-will defense has been criticized and deemed insufficient for several reasons. Firstly, it fails to address non-moral or natural evils, which are independent of human actions. Secondly, the Bible's doctrine of original sin suggests that humans do not have free will, as they are born with a sinful nature and cannot avoid sinning. Finally, some critics argue that the existence of evil and God remains a mystery that finite human minds cannot fully comprehend, and faith in God is maintained despite the lack of rational arguments.
In conclusion, while the free-will defense offers a response to the problem of evil, it faces significant challenges and may not constitute a sound theodicy. The problem of evil continues to be a complex and deeply debated topic in philosophy and theology, with various defenses and theodicies proposed to reconcile the existence of God with the presence of evil and suffering in the world.
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The logical argument from evil
The problem of evil is a philosophical conundrum that has been formulated in various ways, but the logical argument from evil asserts that there is a logical impossibility in the coexistence of a god and evil. This argument is based on the idea that a god who is omnipotent, omniscient, and omnibenevolent would not allow for the existence of evil, and yet evil does exist. This contradiction is used as an argument against the existence of God.
The argument from evil can be formulated in a more abstract or concrete manner. In its abstract form, the argument states that the existence of any evil is incompatible with the existence of a morally perfect God. This is based on the premise that a morally perfect God would desire to eliminate all evil. However, critics of this argument assert that the existence of certain evils may be logically necessary to achieve greater goods, and thus a good God would not necessarily eliminate all evil.
The concrete version of the argument from evil appeals to specific instances of evil, such as the suffering and death of animals in forest fires or the suffering of children from cancer. These instances of evil are seen as intrinsically bad and unnecessary for achieving greater goods. If God is omnipotent and morally perfect, it is argued that these evils could be prevented without compromising other goods.
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Human cognitive limitations
The free-will defense, notably advocated by Alvin Plantinga, posits that it is logically possible for a God with attributes of omnibenevolence, omnipotence, and omniscience to create a world containing moral evil. This defense argues that God, in His omnipotence, could not create beings with free will who would never choose evil. Thus, the existence of evil is justified by the greater moral value of human free will.
However, human cognitive limitations come into question when evaluating the presence of evil and suffering in the world. Our understanding of good and evil is inherently limited, and we may not fully grasp the reasons behind certain occurrences of evil. This is reflected in the theodicy presented by Augustine, who attributed natural evil to the activity of non-human, free, and rational beings. Additionally, the concept of God's foreknowledge and its impact on human freedom adds complexity to the discussion.
While critics of accidental free will theism argue that an omnipotent God should create a world where people always choose rightly, supporters of this theory counter that God's loving nature drives the desire for creatures to express freedom, even if it results in pain and suffering. This highlights a fundamental limitation in human cognition—our inability to fully comprehend the complexities of divine power, love, and the consequences of free will.
In conclusion, while the free-will defense provides a logical argument, it does not necessarily address the emotional and evidential weight of evil and suffering. Human cognitive limitations play a crucial role in this discussion, as our understanding of good and evil, divine power, and the implications of free will may be inherently restricted. Thus, the free-will defense, while logically sound, may not provide a complete theodicy that reconciles the existence of a loving God with the presence of evil.
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The culpability of genuine evils
The existence of evil has long been considered a strong argument against the existence of God. The philosopher J. L. Mackie, for instance, argued that the theological tenets of God's omniscience, omnipotence, and omnibenevolence are incompatible with the existence of evil. This is known as the "logical problem of evil".
The free-will defense (FWD) is a response to this problem, which asserts that God valued moral autonomy so highly that he created humans (Adam and Eve) despite knowing they would choose evil. In other words, God desired that humans freely choose good, and therefore God is not to blame for the emergence of evil in the human race.
However, the FWD has been criticised for failing to address non-moral or natural evils, which are independent of human actions. For instance, the Bible's doctrine of original sin suggests that humans do not have free will, as they are born with a sinful nature and cannot avoid sinning. Furthermore, some argue that the existence of evil remains a mystery that finite human minds cannot fully comprehend, and that religious belief is sustained by faith rather than reason.
In conclusion, while the FWD offers a response to the problem of evil by shifting the blame for evil onto creatures with free will, it has been criticised for failing to address non-moral evils and for its potential disregard of biblical teachings on original sin. The debate surrounding the culpability of genuine evils in the context of the FWD remains a complex and ongoing discussion in theodicy.
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The Bible and free will
The existence of evil and suffering in the world has been a long-standing philosophical and theological problem for those who believe in an all-knowing, all-powerful, and perfectly good God. This is known as the problem of evil, and it has been argued that the existence of evil is incompatible with the existence of God. The free-will defense (FWD) is a response to this problem, asserting that God valued moral autonomy so highly that he created humans (Adam and Eve) despite knowing they would choose evil. This defense claims that while God knew they would sin, the choice to do so was theirs, and God cannot be blamed for the emergence of evil.
The Bible, however, presents a complication to this defense. The doctrine of original sin suggests that humans are born with a sinful nature, and therefore cannot avoid sinning. This implies a lack of free will, which undermines the FWD. Additionally, the FWD does not account for non-moral evils, which are not a result of human actions but still cause suffering.
The philosopher Alvin Plantinga's version of the FWD, published in his 1977 book *God, Freedom, and Evil*, is a response to the argument formulated by J. L. Mackie that God's attributes of omniscience, omnipotence, and omnibenevolence are incompatible with the existence of evil. Plantinga's argument is that a logical contradiction does not exist between these theological tenets and the existence of evil.
While the FWD may seem convincing to Christians, it has been criticized as failing to absolve God of responsibility for non-moral evil. Furthermore, it has been argued that the FWD does not truly resolve the problem of evil and that the existence of evil still indicates that God does not exist. Some Christians may counter that the existence of evil is beyond human comprehension, and faith in God should be maintained despite these rational arguments.
In conclusion, while the free-will defense offers a response to the problem of evil, it faces challenges, particularly when considered in the light of Biblical teachings and the nature of non-moral evil.
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Frequently asked questions
The free-will defense is a logical argument developed by American analytic philosopher Alvin Plantinga, published in its final version in his 1977 book *God, Freedom, and Evil*. The defense is a response to the philosopher J. L. Mackie's argument that the existence of God is incompatible with the existence of evil.
The problem of evil is the argument that the existence of a God who is all-knowing, all-powerful, and perfectly good is incompatible with the existence of suffering. This is considered a strong argument against the existence of the Christian God.
No, the free-will defense does not constitute a sound theodicy. While it may be convincing to Christians, the free-will defense fails to address non-moral evils that are independent of human actions. Additionally, the Bible's doctrine of original sin suggests that humans do not have free will, as they are born with a sinful nature and cannot avoid sinning.
