Response to the Problem of Evil and Suffering

Evil and suffering is clearly seen in the world today and deeply affects all people. Whether it be natural disasters, war or increasing ailment ,suffering affects us all. The existence of evil and suffering also provides a strong challenge for the classical theist, in trying to reconcile the existence of an all good God with the natural disasters that cause suffering to humans and the atrocities humans cause to each other.

The question of evil and suffering in the world is both painful and mysterious. Some theists struggle with the question “if God is omnipotent and  provident, why then does evil exist?”[1] And also with the related question “why does God permit evil?”[2] A theist by definition is one who believes in the existence of a god or gods[3] and “evil can be defined as that which opposes, or is the antithesis of, what is good”[4]

Only some theists have a problem with the question of evil and suffering. The argument, which is first put forward by Epicurus, goes as follows:

1. God is all powerful(omnipotent), and all good (Omni benevolent)
2. Evil and suffering are incompatible with the existence of God
3. Evil and suffering exist
4. Therefore God does not exist.

This argument is of the form of modus tollens or indirect reasoning, where p (God is Omni benevolent and omnipotent) implies q (Evil and suffering are compatible with the existence of God). If q is not true (Evil and suffering are incompatible with the existence of God) then p is not true either (God does not exist).

The reason certain theists do not have this problem is because they reject all of or certain parts of the first premise, such as saying that God is limited (process theology), not omnipotent and/or omniscient (all knowing), or by saying that there is one God who is good and there is another who is evil and the evil god accounts for the evil in the world, these two supreme beings are locked in cosmic dualism, this can be seen in the religion of Zoroastrianism. Also in relation to the first premise would be that God is all knowing (omniscient) and exists everywhere (omnipresent)

However the God of classical theism (Christianity. Judaism, Islam) is true to the first premise. It is only this branch of theism that the problem of the existence of evil concerns. A theodicy is a defence of God’s goodness and omnipotence in the face of evil. Most theodicies would aim to disprove the second premise, which is that evil and suffering are incompatible with the existence of God. Such theodicies were developed by St. Irenaeus, St. Augustine, St. Thomas Aquinas; another major theodicy is the Free Will Defence.

There are two different kinds of evil and they must be clearly separated, they are natural (or physical) evil and moral evil.

Natural evil is clearly represented by such events as natural disasters (earthquakes, cyclones, tsunamis, etc.), sickness (which is not due to moral evil) and psychological ills, sorrow and anxiety. These are not intrinsically (in and of themselves) evil in fact, one could argue they are not evil at all, as they are only following natural laws. What is generally considered evil about such atrocities is the suffering that such events produce and as far as human welfare is concerned, evil “is what ought not to exist”[5]

Moral evil is well defined in the 1909 Catholic encyclopedia as “the deviation of human volition [will] from the prescriptions of the moral order and the action which results from that deviation”[6].Here we can see that for the problem of evil (moral evil) to exist another condition is in place, and that is the view that God is the supreme law giver, and that He has implanted a moral order within the hearts of all men (Natural Law[7]). This view of God as supreme law giver is also common among the three monotheistic religions (Judaism, Christianity and Islam). Some examples of moral evil are: murder, theft, torture, rape, property destruction, etc.

Suffering and evil are very much interrelated, as Pope John Paul II said in his apostolic letter on the Christian meaning of human suffering “man suffers whenever he experiences any kind of evil”[8]

Certain explanations for evil and suffering in the Scriptures are Divine punishment for sin, tests of faith, Divine warnings, and Divine discipline and as a means of expiation or atonement for sin. In the New Testament suffering takes on a redemptive value with Christ’s suffering and death on the cross.

St. Augustine (354-430 AD) would argue that the fall of Adam and Eve initiated natural evil, this argument is supported by the account in Genesis where God says to Eve “I will multiply thy sorrows, and thy conceptions: in sorrow shalt thou bring forth children”[9] and He says to Adam “cursed is the earth in thy work: with labour and toil shalt thou eat thereof all the days of thy life. Thorns and thistles shall it bring forth to thee.”[10] This particular account would suggest that at least some natural evil is Divine punishment for sin.

St. Thomas Aquinas would argue that at least certain natural evils are not in fact evil as when God created the world He “saw that it was good.”[11] However, “God is in no way, directly or indirectly the cause of moral evil”[12] this view is supported by the Sacred Scriptures which state “Almighty God does not do evil”[13] “Free creatures, both human and angelic, are the source of much evil.”[14]

God permits evil, however because he respects the free will of His creation; this is one of the central tenets of the Free Will Defence (FWD). For genuine free will people must choose to follow their ultimate purpose, to live in eternal harmony and rest with God or to disobey God and His commands. This however is not an easy task, especially due to the original sin of Adam and Eve. Peter Vardy puts it this way “the reward for responding to God will be the opposition, persecution, rejection and suffering- but also, if the path is truly followed to the end, a peace and a joy that can be found nowhere else”[15].

St Irenaeus (130-202 AD) held that evil serves a purpose, and that evil is a result of human free will. John Hick, in recent years has contributed to St. Irenaeus’ theodicy. Much of this argument goes back to original sin, where Adam and Eve were created in the image and likeness of God, however, they strayed away from His likeness when, they disobeyed His commands. St. Irenaeus says:

“For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil.”[16]

Here he makes the point that after the fall, when man received the knowledge of good and evil, that there is a need to return back to the likeness of God after initially being created in His likeness. St. Irenaeus’ theodicy (also known as the soul building defence) is based around the fact that suffering has a redemptive purpose, and after original sin, suffering is needed to attain eternal life as “nothing that is impure will enter the city[Heaven]”[17]

Father William Most explains this well by saying that “Suffering is needed to help us rise above the weakness that is found in our nature as a result of original sin.”[18]

It must be understood that God’s ways are inconceivable to man as St. Paul writes “O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!”[19] and that God uses evil for good as St. Augustine said “For almighty God, because he is supremely good, would never allow evil whatsoever to exist in his works if he were not so all-powerful and good as to cause good to emerge from evil itself”[20] This explanation is supported by the Scriptures and the life of Joseph in the Old Testament :“You thought evil against me: but God turned it into good, that he might exalt me, as at present you see, and might save many people.”[21] Also in light of this understanding we can see that suffering is also necessary to help facilitate spiritual growth.

Some may say that this explanation while being intellectually sound does not do justice to human experience, St. Faustina writes in her diaries “Oh, if only the suffering soul knew how it is loved by God, it would die of happiness! Some day, we will know the value of suffering, but then we will no longer be able to suffer. The present moment is ours”[22]

Overall, evil and suffering provide a challenge for classical theists, as to reconcile God’s existence with the existence of evil. The major theodicies are that of St. Augustine and St. Thomas Aquinas, St. Irenaeus and the Free Will Defence. Each result in the conclusion that God does not do moral evil, however permits moral evil because He respects our genuine free will to obey or disobey His commands. God also allows natural evil for many reasons and these can be seen in the scriptures. However, God’s omnipotence rules supreme as to bring good even out of the evil. “And we know that to them that love God all things work together unto good: to such as, according to his purpose, are called to be saints.”[23]

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[1] Compendium of the Catechism of the Catholic Church 57

[2] Ibid. 58

[3] WordNet Search-3.0 <http://wordnetweb.princeton.edu/perl/webwn?s=theist>

[4] New Catholic Encyclopedia 2nd Edition, Thomson Gale, 2003, vol.5 p.487

[5] Sharpe, Alfred. “Evil”. The Catholic Encyclopedia Vol.5. New York: Robert Appleton Company,

1909. <http://www.newadvent.org/cathen/05649a.htm>[Viewed on August 11 2009]

[6] Id

[7] This is also supported by the Sacred Scriptures, as Romans 2:15 says “What the law requires is

written on their hearts”.

[8] Pope John Paul II, Salvifici Doloris § 7,1984

[9] Genesis 3:16- Douay-Rheims Version 1899 (DRV)

[10] Genesis 3:17-18 (DRV)

[11] Genesis 1:10 (DRV)

[12] Catechism of the Catholic Church §312 (With reference to St. Augustine De libero arbitrio and St.

Thomas Aquinas Summa Theologiae I-II,79,1.)

[13] Job 34:12 (Good News Bible [GNB])

[14] New Catholic Encyclopedia Loc. cit.

[15] Peter Vardy The Puzzle of Evil, Harper Collins, 1997 (p.199)

[16] St. Irenaeus Against Heresies, IV.38 <http://www.newadvent.org/fathers/0103438.htm>.

[17] Revelation 31:27 (GNB)

[18] Fr. William Most Suffering <http://www.ewtn.com/library/SCRIPTUR/SFRING.TXT>

[19] Romans 11:33 (DRV)

[20] Catechism of Catholic Church §311 (Quoting St. Augustine, Enchiridion 3,11)

[21] Genesis 50:20 (DRV)

[22] The Diary of St. Faustina- Divine Mercy in my soul 963

[23] Romans 8:28 (DRV)

Abortion : Pain for Babies, Pain for Mothers

At eight weeks a foetus has the ability to feel pain, it has a sensory nerve to feel pain, it has the thamulus, a part of the base of the brain which receives the pain message sent by the sensory nerve, and it also has motor nerves (which tell it to move away from the object causing pain).[i] Studies suggest that when there are manipulations occurring within the uterus (i.e. a form of pain to the foetus) the foetus moves (to escape the source of pain) and its heart rate changes[ii], as a response to the pain. We must take into consideration different abortion methods in the different stages in the development of this life. The amount of pain experienced by the child must be avoided or at least justified. One can safely assume, in accordance with the many studies that have been conducted that “It cannot be comfortable for the foetus to have a scalp electrode implanted on his skin, to have blood taken from the scalp or to suffer the skull compression that may occur even with spontaneous delivery. It is hardly surprising that infants delivered by difficult forceps extraction act as if they have a severe headache.”[iii] To add to all of this an unborn baby can feel up to five times the amount of pain an adult feels as they have not developed their pain inhibitors.

For the mother there is a range of complications, both physical and psychological, that occur from abortion. The risk of breast cancer later in life is increased; women who have had abortions have a 50% greater risk of getting breast cancer. There is more than double the risk if a woman's abortion was before the age of 18 or over the age of 30. [iv]. 1-14% of women will require a blood transfusion due to bleeding from abortion, and hepatitis can occur as a result of the blood transfusion. Anywhere from mild fever to death can occur as a result of an abortion (1-4 – 1-50 women) A woman can have an ectopic pregnancy, which is a pregnancy that occurs outside the uterus, if it is not discovered early enough, it will rupture, and the mother can bleed to death(if she does not have emergency surgery).[v]

After an abortion there is a 30% greater chance of having an ectopic pregnancy and after 2 or more abortions the increased risk of having an ectopic pregnancy is 160%. 1 out of 20 women suffer cervical damage due to abortion, this causes a 50% chance of miscarriage in the next pregnancy (if not treated during the pregnancy).Women who have had greater than two abortions have double the chance of first trimester miscarriages and ten times the number of second trimester miscarriages, following a vaginal abortion. There is a whole range of other physical complications that can occur to the mother, a few of them include: bladder injury, bowel injury (which can cause death if not treated early enough), perforation of the uterus and sterility.[vi]

Some of the psychological affects that abortion has on women are: the feelings of regret, sadness, guilt, anger and possibly numbness. Women may inherit depression disorders such as a lack of ability to concentrate, insomnia, despair and hopelessness. These difficulties may last for months or years. If someone experienced these symptoms before an abortion, it is expected they will worsen. Other psychological affects are an avoidance of babies, fear of future pregnancies, an attempt to become pregnant again in the hope to have a replacement child and flashbacks.

There is medical agreement that “the foetus within this time frame of gestation, 20 weeks and beyond is fully capable of experiencing pain. Without doubt a partial birth abortion is a dreadfully painful experience for any infant.”[vii] According to the utilitarian method there should be a complete ban on abortions after 20 weeks, on the grounds of being to painful for the child. This may even be extended as early as 8 weeks. Abortions may be even banned completely as being to painful and dangerous for the mother, as Dr. Warren Hern said, “in medical practice, there are few surgical procedures given so little attention and so underrated in its potential hazards as abortion. It is a commonly held view that complications are inevitable.”[viii] Therefore abortions, especially late term abortions are not to be performed apart for the most grave of circumstances, and by the most skilled of doctors.

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[i] Why can't we love them both” Dr. and Mrs. J.C. Wilke ch.14 Fetal Pain http://www.abortionfacts.com/online_books/love_them_both/why_cant_we_love_them_both_14.asp

[ii] Volman & Pearson, "What the Fetus Feels," British Med. Journal, Jan. 26, 1980, pp. 233-234.

[iii] ibid.

[iv] Daling J.R., Malone K.E., Voight L.F., White E., and Weiss N.S., (1994), Risk of Breast Cancer Among Young Women: A Relationship to Individual Abortion, Journal of the National Cancer Institute, 86: 1584 - 1592.

[v] Before you choose abortion - Heritage House Literature., http://www.abortionfacts.com/literature/literature_928YC.asp

[vi] Id.

[vii] R. White, Dir. Neurosurgery & Brain Research, Case Western Univ., Why can't we love them both” Dr. and Mrs. J.C. Wilke ch.14 Fetal http://www.abortionfacts.com/online_books/love_them_both/why_cant_we_love_them_both_14.asp

[viii] Ibid. Dr Warren Hern, world renowned abortionist.

Abortion, The Natural Law and The Sacred Scriptures

Abortion is one of the most controversial issues of our times, and the enormity of the matter is shown by the number of global abortions, approximately 42 million per year.[i]
“Medically, abortion is defined as the termination of pregnancy by any means before the foetus is sufficiently developed to survive; it is divided into spontaneous (miscarriage) and induced.”[ii] However, usually when we speak about abortion we speak about induced (procured) abortion. Procured abortion can be defined as “the deliberate and direct killing, by whatever means it is carried out, of a human being in the initial phase of his or her existence, extending from conception to birth.”[iii] “Induced abortions may be performed for reasons that fall into 4 general categories: to preserve the life or physical or mental health of the mother; to prevent the completion of a pregnancy that has resulted from rape or incest; to prevent a birth of a child with serious deformity, mental deviancy, or genetic abnormality; or to exercise birth control, that is, to keep from having a child for social or economic reasons.” [iv]
There is much debate and confusion nowadays as to when human life begins. The confusion seems unfounded, since “it is scientifically correct to say that an individual human life begins at conception.”[v] A new and unique life (a human individual) with a new set of DNA which never in history will be repeated again, is present in the womb. The life begins to grow, and the purpose of abortion is to end this life. Many supporters of abortion will refuse to acknowledge this fact, however, if it is not human life abortion ends, what is it? Supporters of abortion also claim that this human individual is not a person or does not have the status of personhood, but “how could a human individual not be a human person?”[vi]
The Holy Catholic Church holds that “there are different expressions of the moral law, all of them interrelated: eternal law – the source, in God, of all law; natural law; revealed law, comprising the Old Law and the New Law, or the Law of the Gospel; finally civil[vii] and ecclesiastical laws.”[viii] The natural law can be understood solely by reason, and would lead one to believe in the revealed (old and new) law.
The natural law was placed in its most complete view by St. Thomas Aquinas. He built upon Aristotle's idea that something is good if it fulfils its nature (purpose). St. Thomas Aquinas said the purpose of being humans is to “live, work, reproduce, educate children, have and ordered society and worship God”[ix] It is deontological, meaning that there are moral absolutes and these always apply in all circumstances.
“The natural law is nothing other than the light of understanding placed in us by God; through it we know what we must do and what we must avoid.”[x] The natural laws “principal precepts are expressed in the Decalogue” [xi](Ten Commandments). There are some actions which are always contrary to this law, these are called intrinsic evils (as they never in any circumstance work towards the common good).The natural law also holds that an action is good if it fulfils its purpose. One purpose for humans is to reproduce; and according to the Ten Commandments, “you shall not kill”[xii]. Therefore abortion is an intrinsic evil as “the purpose of abortion is to produce a dead child”[xiii] and “no one can, in any circumstance, claim for himself the right to destroy directly an innocent human being”[xiv]. Central to this understanding is that “each person is created in the image and likeness of God”[xv] and therefore each human life is sacred and “must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person - among which is the inviolable right of every innocent being to life.”[xvi]
All Christians, believe that the killing of the innocent is condemned in the Holy Bible (see Genesis 9:4-6; Exodus 20:13; Deuteronomy 5:17; Deuteronomy 27:25; Proverbs 6:16-19) and as St. Paul says, “stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter from us [the Apostles].”[xvii] One of these Traditions is called the teaching of the Twelve Apostles or Didache, it is a 1st century Christian writing dating back to the Apostles, and it states “thou shalt not murder a child by abortion nor kill that which is begotten.”[xviii] Therefore all Christians who take their ethics from the Sacred Scriptures (and Sacred Tradition) should reject abortion and not compromise their Faith by allowing it.

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[i]                   Abortion Statistics, 

               Center for Bio-Ethical Reform.

http://www.abortionno.org/Resources/fastfacts.html

[ii] New Catholic Enyclopedia 2nd Edition, Thomson Gale, 2003, vol 1. p.24.

[iii] John Paul II, The Gospel of Life: On the Value and Inviolability of Human Life, Evangelium Vitae §58

[iv] The New Encyclopaedia Brittanica Macropaedia 1991,Encyclopaedia Brittanica Inc., Chicago, vol. 1 ,p.35

[v] Professor Micheline Matthews-Roth-Harvard University Medical school

                    Abort73.com || Medical Testimony

                    Loxafamosity ministries, inc.

http://www.abort73.com/HTML/I-A-1-medical.html

[vi] Congregation for the Doctrine of the faith, Respect for human life in its origin and on the dignity of procreation, Donum Vitae, 1.1

[vii] With the purpose of civil law being the ensuring of “the common good of people through the recognition of and the defence of fundamental rights and through the promotion of peace and of public morality.” (ibid footnote 4, Donum Vitae, ch.3, Para 3)

[viii] Catechism of the Catholic Church §1952

[ix] Peter Vardy Power Point “Ethics – Natural Law – Aristotle,Aquinas& Today” slide26

[x] ibid §1955, quoting St. Thomas Aquinas

[xi] Id.

[xii] Exodus 20:13 (Revised Standard version Catholic edition [RSV CE])

[xiii] New Catholic Encyclopedia, loc. cit.

[xiv] Congregation for the Doctrine of the faith, Respect for human life in its origin and on the dignity of procreation, Donum Vitae, intro. 5

[xv] New Catholic Encyclopedia op. cit., p.25

[xvi] Catechism of the Catholic Church §2270

[xvii] 2 Thessalonians 2:15 (RSV CE)

[xviii] Didache 2:2