Response essay assignment
Rachel Gillum
Philosophy 201
Professor Weathers
10/6/2023
Introduction
In the realm of theistic philosophy there are two types of “problem of evil” that have been
a longstanding challenge. The logical problem is one that many people (including ourselves)
have probably questioned, that if God were real then why is there so much evil in the world?
How can an all-powerful, all-knowing, good God let so much suffering happen? The second
issue is the evidential problem of evil, this issue states that the existence of evil makes the
existence of God improbable or unlikely. Philosophers and theologians have explored and given
plausible answers to these questions, in this essay I will examine the responses by Dew & Gould,
Pruitt, and Dumsday.
Dew & Gould’s answers supported by Pruitt’s arguments
Dew & Gould’s response to the logical problem of evil is the free will defense. God
created humans with free will and choices; evil exists because humans made terrible choices.
Their response using the evidential reason for corruption is that suffering may be necessary to
develop human character. Dew & Gould’s evidential reasoning response aligns with Pruitt’s
perspective in “God, Evil and the Human Good.” Pruitt recognizes that the existence of evil can
play a crucial role in shaping human character and moral development. He argues that facing and
overcoming adversity, including evil, can contribute to developing virtues like courage, empathy,
and resilience. Essentially, Pruitt says that if everything is good, we would not know because we
do not know anything other than what we have experienced.
Additionally, God gave his creatures free will. Still, he cannot guarantee that they will always
perform morally right actions in every instance. He cannot cause free creatures never to do
wrong because that is contradictory and logically impossible; if they are genuinely free, they can
decide to do wrong.
Dumsday’s argument
One of the most intriguing arguments by Dumsday in "C. S. Lewis on the Problem of
Divine Hiddenness" is his perspective on divine hiddenness as a form of divine mercy and
respect for human freedom which is a plausible answer to the question of why God does not
reveal himself more clearly or frequently to humanity. Dumsday delves into C. S. Lewis's
perspective suggests that God's hiddenness is not a sign of emotionlessness or carelessness but
rather a deliberate choice by God to respect human freedom and independence. This argument is
particularly influential because it challenges the traditional view that divine hiddenness is a
problem that disproves the existence of an all-loving God. Instead, it proposes that divine
hiddenness can be a form of divine grace, allowing individuals the space and freedom to seek
and find God on their terms. Dumsday quotes Lewis: "he wants to give us the chance of joining
his side freely." This view invites us to reconsider our assumptions about why God does not
reveal himself and see it as a potential expression of God's love and respect for human free will.
Dumsday's article significantly enhances the ongoing debate surrounding the problem of
evil by shedding light on the complex relationship between divine hiddenness and human
suffering. His work challenges the oversimplified solutions to the concept of free will. Moreover,
Dumsday introduces the notion that divine hiddenness might be necessary for human
development. While his argument does not offer a definitive solution to the problem of divine
hiddenness, it encourages a more open-minded approach.
Dew & Gould’s argument supported by Dumsday’s arguments on divine hiddenness
Dumsday's contribution effectively aligns with Dew and Gould's discussion on divine
hiddenness by offering a plausible cause for why God remains hidden despite evil in the world.
Dumsday asserts that God's hiddenness may be necessary to foster faith and trust in God. This
viewpoint resonates with the free will defense, a concept implied by Dew and Gould as a
potential solution to the problem of evil. Dumsday's claim that divine hiddenness protects human
freedom offers a possible explanation for why God does not reveal Himself. Furthermore,
Dumsday suggests that this concealment could be essential for developing particular virtues,
such as humility and persistence, which are requirements for individuals to seek answers to the
problem of evil despite the absence of God. Thus, Dumsday's argument serves as a valuable
extension to Dew & Gould's response to the problem of divine hiddenness, providing additional
insights into how divine hiddenness may impact human well-being or suffering.
Conclusion
After carefully considering the problem of evil and the insights provided by the readings,
I conclude that evil remains a challenging issue for theism. Still, the readings suggest possible
ways to reconcile the existence of evil with the belief in a perfect and mighty God. Firstly,
Pruitt's arguments that evil can be justified as a means to a greater human good have highlighted
that the existence of evil does not necessarily negate the possibility of an all-loving and
all-powerful God. This perspective has led me to appreciate that God's plan may include
elements beyond human awareness, and what appears as evil might be part of a more
comprehensive purpose.
Secondly, Doomsday's exploration of divine hiddenness as an act of mercy and respect for
human freedom has prompted me to reconsider the notion that God's absence is a sign of
unwillingness. This perspective has opened a new door of complexity to the problem of evil,
suggesting that divine hiddenness could be a purposeful choice by God to allow individuals the
space to seek and find God on their own.
Although these readings have not provided definitive answers to the problem of evil, they have
encouraged me to adopt a broader perspective. Instead of viewing the existence of evil as an
argument against God, I now see it as a challenging aspect of the human experience. These
readings have highlighted that discussions about the problem of evil can lead to important moral
and philosophical considerations, and they offer a reminder that the case for God's existence is a
profoundly complex issue. My view of God's existence has shifted towards a more open and
modest point of view, and I recognize the profound unknown at the heart of the human and
Godly relationship.
References
James K. Dew Jr. and Paul M. Gould, Philosophy: A Christian Introduction (Grand Rapids, MI:
Baker Academic: A Division of Baker Publishing Group, 2019).
Dumsday, T. (n.d.). C. S. Lewis on the Problem of Divine Hiddenness.
http://www.anglicantheologicalreview.org/wp-content/uploads/2020/02/dumsday_97.1.pd
f
Pruitt, J. (2014, October 14). MoralApologetics. Moral Apologetics.
https://www.moralapologetics.com/wordpress/god-evil-and-the-human-good-part-1-of-2
