When we are angry at evil, we are acknowledging that life has purpose. We are recognizing that there is a difference between good and bad. We are affirming that bad should be punished. But what does that mean for my bad actions? And from where did my sense of justice come in the first place? If life is the result of an accident, how can life have a purpose? And if life has no purpose, why am I angry at what I think is unfair?
My sense of oughtness is an indication that I believe in a standard of life. But what standard, an arbitrary one set by changing cultures driven by natural selection or a transcendent one that never changes even though societies might? Mankind’s sense of justice can point them to the good Judge.
— Michael C Sherrard
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)
With the death of absolutes, the prospects are grim for any lover of justice, freedom, and order. Western culture will lurch drunkenly between chaotic lawlessness and countering authoritarianism, in which some particularly abysmal vacuum of confidence could finally issue in a supreme dictatorship, mocking the Western aspirations for democracy as ineffective and demonstrating the strong alliance between technology and the state. Until then, violence — blood brother of such a totalitarianism — will play its fateful part, naked or disguised, in an inevitable power struggle on all levels.
The Dust of Death
Most people don’t for a minute think that there are no objective standards of truth, rationality, and logic. . . [A] post-modern culture is an impossibility; it would be utterly unlivable. Nobody is a post-modernist when it comes to reading the labels on a medicine bottle versus a box of rat poison.
–William Lane Craig