by Ravi Zacharias
Some time ago I was speaking at a university in England, when a rather exasperated person in the audience made his attack upon God.
“There cannot possibly be a God,” he said, “with all the evil and suffering that exists in the world!”
I asked, “When you say there is such a thing as evil, are you not assuming that there is such a thing as good?”
“Of course,” he retorted.
“But when you assume there is such a thing as good, are you not also assuming that there is such a thing as a moral law on the basis of which to distinguish between good and evil?”
“I suppose so,” came the hesitant and much softer reply.
“If, then, there is a moral law,” I said, “you must also posit a moral lawgiver. But that is who you are trying to disprove and not prove. If there is no transcendent moral law giver, there is no absolute moral law. If there is no moral law, there really is no good. If there is no good there is no evil. I am not sure what your question is!”
There was silence and then he said, “What, then, am I asking you?”
He was visibly jolted that at the heart of his question lay an assumption that contradicted his own conclusion.
You see friends, the skeptic not only has to give an answer to his or her own question, but also has to justify the question itself. And even as the laughter subsided I reminded him that his question was indeed reasonable, but that his question justified my assumption that this was a moral universe. For if God is not the author of life, neither good nor bad are
This seems to constantly elude the critic who thinks that by raising the question of evil, a trap has been sprung to destroy theism. When in fact, the very raising of the question ensnares the skeptic who raised the question. A hidden assumption comes into the open. Moreover, as C. S. Lewis reminds us, the moment we acknowledge something as being “better”, we are committing ourselves to an objective point of reference.
The disorienting reality to those who raise the problem of evil is that the Christian can be consistent when he or she talks about the problem of evil, while the skeptic is hard-pressed to respond to the question of good in an amoral universe. In short, the problem of evil is not solved by doing away with the existence of God; the problem of evil and suffering must be
resolved while keeping God in the picture.
Copyright 2000 Ravi Zacharias International Ministries (RZIM)
When injustice or tragedy comes our way, a common response is to get angry and exclaim, “why me?” or “this is not fair!” or “this shouldn’t be happening to me!” Some shake their fist at God.
Why do we react this way? Why are we troubled by injustice? Why do we find tragedy and suffering so intolerable? Who told us things were not meant to like this?
Human beings resist the idea of accepting pain as inevitable. We cannot bring ourselves to consider tragedy as normal and to live with it as we do with the changing of seasons or varying weather patterns. Suffering regularly provokes anger and disappointment.
Somehow we instinctively know there is something wrong with this picture. Things shouldn’t be this way. This idea seems to be written deep inside of us. Injustice and suffering were simply not meant to be.
Tragedy would not seem tragic to us unless somehow we knew that life was supposed to be different. Injustice would not exist unless there was some kind of unspoken universal law that everyone should adhere to.
After all, we cannot talk about “crooked” if we do not have some idea of “straight.” We cannot be homesick if we have no home. We cannot be disappointed or frustrated unless we are convinced something better should be taking place.
If there is a God who wrote his moral law in our hearts, and who created us to live in a perfect world that was somehow ruined in a tragic way, then our reactions make a lot of sense.
But if this material world is all humans have ever known, if this is “normal” and it has always been this way, then anger makes no sense at all. It’s like blowing our cool because autumn leaves turned color, or because the temperature dropped.
If an atheist acted according to his naturalistic worldview, he would see everything that goes on in this world as normal. He would not be getting angry at tragedy and injustice.
But he does.
It appears his heart knows something that his head doesn’t.
His reactions betray him.
–J. O. Schulz
[Let’s think about] suffering in a world supposedly created by a loving God. How to get God off the hook? God’s answer is Jesus. Jesus is not God off the hook but God on the hook. That’s why the doctrine of the divinity of Christ is crucial: If that is not God there on the cross but only a good man, then God is not on the hook, on the cross, in our suffering. And if God is not on the hook, then God is not off the hook. How could he sit there in heaven and ignore our tears?
There is . . . one good reason for not believing in God: evil. And God himself has answered this objection not in words but in deeds and in tears. Jesus is the tears of God.
Our tendency in the midst of suffering is to turn on God. To get angry and bitter and shake our fist at the sky and say, “God, you don’t know what it’s like! You don’t understand! You have no idea what I’m going through. You don’t have a clue how much this hurts.
The cross is God’s way of taking away all of our accusations, excuses, and arguments.
The cross is God taking on flesh and blood and saying, “Me too.”
― Rob Bell
Just who has imposed on the suffering human race poison gas, barbed wire, high explosives, experiments in eugenics, the formula for zyklon b, heavy artillery, pseudo-scientific justifications for mass murder, cluster bombs, attack submarines, napalm, intercontinental missiles, military space platforms and nuclear weapons? If memory serves it was not the Vatican.
― David Berlinski
The Devil’s Delusion:
Atheism and Its Scientific Pretensions