Theodicy
Photo: Conwy gardens, Wales
Preface
Originally from April 13, 2007. Edited for an academia.edu entry on July 25, 2022.
I have been busy lately finishing up my practical theology chapter, which is my last one prior to compiling my statistics from the questionnaires.
I have 133 questionnaires completed, but would like to have 200 finished. I do not have a lot of time to blog presently but I thought I would define the term theodicy which is the key term within my PhD dissertation.
Please note, as advised by tutors, I have been taught at Wales to state definitions in my own words and I generally do not copy quotations anymore. I think the idea is to show more understanding by correctly putting a definition in my own words rather than copying.
Theodicy defined
Robert M. Adams notes that the word theodicy is from the Greek, as theos is God and dike is justice. Theodicy is a defence of the justice of God in the face of objections arising from the problem of evil in the world. Adams (1996: 794).
The term arose with the book from Gottfried Wilhelm Leibniz in 1710 entitled Theodicy.
A good definition of theodicy is the explanation of how the infinite, omnipotent, and omnibenevolent God accomplishes his plans within his creation where the problem of evil exists. Simon Blackburn writes that theodicy is the part of theology concerned with defending the omnibenevolence and omnipotence of God while suffering and evil exists in the world. Blackburn (1996: 375).
Louis J. Pojman explains that this view holds that evil can be explained in the light of an overall plan of God and that if correctly understood, this world is the best of all possible worlds. Pojman (1996: 599). Leibniz held to the concept that God's creation was the best possible. Leibniz (1710)(1998: 190, 264).
It should be noted from Pojman's definition that scholars such as Plantinga and Feinberg do not believe that God created a best possible world, but rather a good world. Plantinga explains that no matter how wonderful a world appears to be, no matter how many incredibly happy people there are, it is always possible there is an even better world containing more people who are even happier. Plantinga (1977)(2002: 34). He also deduces that God’s omnipotence could not guarantee a best possible world free from evil, because there is always a possibility of human decisions that are contrary to what God would have desired. Plantinga (1982: 180-181).
Feinberg holds to modified rationalism which is the idea that God was not obligated to create anything, including a world, but chose to create purely from his own desires. Within modified rationalism, the concept of a best possible world is denied in favour of the view that God chose to create the present world which was initially perfectly good. Feinberg (1994: 36). Feinberg contrary to Plantinga reasons that God likely could have reasonably created a world where significantly free creatures would not commit evil actions. Feinberg (2001: 637). I deduce that God could have created significantly free human beings, or at least human-like creatures that only committed right actions.
Perhaps God desired to create human beings that would ultimately possess a greater spiritual maturity than Adam and Eve prior to the fall because those restored in Christ would have experienced sin, the problem of evil, death and the atoning work and resurrection of Christ. Quite possibly restored human beings would ultimately be more spiritually mature and valuable to God than persons that never knew what it was like to disobey God and experience evil.
I would also point out that Biblically speaking the angels that did not fall would seemingly be significantly free and have not committed wrong actions. In regard to fallen angels, it would be problematic to assume that God created angelic beings that did not with some level of freedom reject God's divine rule. God does not create creatures initially evil, or force or coerce them to sin, although in his sovereignty, willingly determines and allows all things.
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