One of the most pernicious arguments against the existence of God is based on the existence of physical and moral evil in the world. The question many unbelievers voice is, “If God is real, perfectly good and omnipotent, how can evil exist?” The “problem of evil” can be characterized in the following syllogism:
Premise 1: If God were all powerful, He would be able to prevent evil.
Premise 2: If God were all good, He would desire to prevent evil.
Conclusion: If God were both all-powerful and all-good, there would be no evil.
Premise 3: But there is evil.
Conclusion: Therefore, no all-powerful, all-good God exists.
The Christian response to the problem of evil is called theodicy, from the Greek theos and dike and combined mean “judicial hearing of God”, or the “justification of God”. Theodicy involves a vindication of God’s justice against the charge that the presence of evil in creation shows him to be unjust, capricious, cruel, haphazard, nonexistent, or even diabolical.
Theodicy declares that God is all-powerful and all-good, even though this might not seem to be the case since both physical (natural) and moral evil (sin) exists in His creation. The only proper Christian theodicy then, must come from Scripture.
Consider the following questions:
1. What did the first Adam do that the last Adam had to undo?
2: The promised Seed of Gen. 3:15 came to fix what as the last Adam?
3: What did Christ have to rectify, fix, stop?
Now consider the following:
1. If I define incorrectly the results/consequences of the first Adam, then I am redefining incorrectly the effects of the last Adam.
2. If natural evil (death, parasites, diseases, tumors, cancers, carnivory (including “the chase”), animals red in tooth and claw, bloodshed, mass extinctions, meteorite impacts, tsunamis, hurricanes, tornadoes, volcanic eruptions, massive earthquakes) existed before Adam, then Christ’s work on the cross doesn’t alter it, and it’s not part of the judgment of Genesis 3.
3. Millions and billions of years of death, disease, blood, gore, killing, natural disasters, etc., then become the work of Christ in creation (John 1:3, Col. 1:16), the outflow of His very being.
4. Millions and billions of years (a random, wasteful, inefficient, trial and error charade) makes Christ guilty of a creative process that involved death, disease, blood, gore, killing, natural disasters, etc., in the animal kingdom and throughout the earth in the process of arriving at man millions of years later.
5. It therefore impugns Christ with divine confusion and cruelty, and opposes the very character of God: His Holiness, His Love, His justice and fairness, His wisdom, His goodness, etc.
6. When Christ comes to His work on the cross then in the New Testament, He would be dying for his own work, pierced through for His own transgressions, bruised for His own iniquities, chastened for His own well-being (compare to Isaiah 53), not as judgment for the consequences of the first Adam’s sin.
A proper Christian theodicy begins in Genesis with a proper theology of the first Adam as the reason and requirement for a proper theology of the last Adam.
With love always,
Dear ol’ Dad,
Vaya con Dios mis hijas