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P)lil~~~phy , o~.•\i' Religipn:
!t .. ~ Ari Antholhgy
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Second Edition
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L 0 U I S P. P 0 J M A N

.. The University of Mississippi

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Wadsworth Publishing Company

Belmont, California I A Division of Wadsworth, Inc.


lling amount of evil in
>to be mere puppets or
s because we can easily
at good but much less
'elago doesn't seem to
ot really bad because it
But this overlooks the
to ignore the fact that
~ing a worse place than
. The question is, Why
started eliminating evil
·ect world. This notion
by God why a certain
>blem of evil constitutes
ions:
, and perfectly good.
t can.
held by theists, they are
gnize that their belief in
ack.ie is wrong in think-
tconsistency. He argues
,d may have a sufficient
's earlier essays in this
t the ways of God are
worlds. Rather, he aims
n, a person who argues
1. Plantinga's arguments
~ate a universe (as far as
:ould not make humans
' forth the hypothesis of
unans go wrong in every
:>uld not create a world
hat God could not have
~ of good over evil than
!Vhile Plantinga is correct
against the existence of
FO
:eeds. Whether Rowe is
t now to our readings .
111.1 The Argument from Evil
DAVID HUME
In his Dialogues Concerning Natural Religion ,
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David Hume (1711-1776) argues through his per-
sona Philo that not merely the fact of evil but the
enormous amount of evil make it dubious that a
deity exists. It is arguable that there is actually
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more evil than good in the world, so it is hard to
see how one can harmonize the crucial proposi-
tions.
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Part X
It is my opinion, I own, replied Demea, that each
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man feels, in a manner, the truth of religion within
his own breast, and, from a consciousness of his
imbecility and misery rather than from any reason-
ing, is led to seek protection from that Being on
whom he and all nature is dependent. So anxious
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or so tedious are even the best scenes of life that
futurity is still the object of all our hopes and fears .
We incessantly look forward and endeavour, by
prayers, adoration, and sacrifice, to appease those
unknown powers whom we find , by experience,
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so able to afflict and oppress us. Wretched crea-
tures that we are! What resource for us amidst the
innumerable ills of life did not religion suggest
some methods of atonement, and appease those
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terrors with which we are incessantly agitated and
tormented?
I am indeed persuaded, said Philo, that the
best and indeed the only method of bringing ev-
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eryone to a due sense of religion is by just repre-
sentations of the misery and wickedness of men.
And for that purpose a talent of eloquence and
strong imagery is more requisite than that of rea-
soning and argument. For is it necessary to prove
R
what everyone feels within himself? It is only nee-
Reprinted from David Hume, Dialogues Concerning Natural
Religion (1779 ; London: Longmans Green, 1878).
Ill.l The Argument from Ev il 167
LY
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essary to make us feel it, if possible, more inti-
mately and sensibly.
The people, indeed, replied Demea, are suffi-
ciently convinced of this great and mel ancholy
truth. The miseries of life, the unhappiness of
man, the general corruptions of our nature, the
unsatisfactory enjoyment of pleasures, riches, hon-
ours-these phrases have become almost pro-
verbial in all languages . And who can doubt of
what all men declare from their own immediate
feeling and experience?
In this point, said Philo, the learned are per-
fectly agreed with the vulgar; and in all letters,
sacred and profane, the topic of human misery has
been insisted on with the most pathetic eloquence
that sorrow and melancholy could inspire. The
poets, who speak from sentiment, without a sys-
tem, and whose testimony has therefore the more
authority, abound in images of this nature. From
Homer down to Dr. Young, the whole inspired
tribe have ever been sensible that no other repre-
sentation of things would suit the feeling and ob-
servation of each individual.
As to authorities, replied Demea, you need not
seek them. Look round this library of Cleanthes. I
shall venture to affirm that, except authors of par-
ticular sciences, such as chemistry or botany, who
have no occasion to treat of human I ife, there is
scarce one of those innumerable writers from
whom the sense of human misery has not, in some
passage or other, extorted a complaint and confes-
sion of it. At least, the chance is entirely on that
side; and no one author has ever, so far as I can
recollect, been so extravagant as to deny it.
There you must excuse me, said Philo : Leibniz
has denied it, and is perhaps the first 1 who ven-
tured upon so bold and paradoxical an opinion; at
least, the first who made it essential to his philo-
sophical system.
And by being the first, replied Demea, might
 168 The Problem of Evil

LY
he not have been sensible of his error? For is this a comes in their eyes a crime; his food and repose
subject in which philosophers can propose to give them umbrage and offence; his very sleep cruel inroads from thes 1
have scarcely ever felt ,

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make discoveries especially in so late an age? And and dreams furnish new materials to anxious fear;
and even death, his refuge from every other ill, . bour and poverty, so al
can any man hope by a simple denial (for the
subject scarcely admits of reasoning) to bear down presents only the dread of endless and innumera- the certain lot of the far~
the united testimony of mankind, founded on ble woes. Nor does the wolf molest more the timid few privileged persons 1
sense and consciousness? flock than superstition does the anxious breast of lence never reach contel
And why should man, added he, pretend to an wretched mortals. the goods of life united

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exemption from the lot of all other animals? The Besides, consider, Demea: This very society happy man, but all the
wretch indeed; and any
whole earth, believe me, Philo, is cursed and pol- by which we surmount those wild beasts, our nat-
who can be free from e1
luted. A perpetual war is kindled amongst all liv- ural enemies, what new enemies does it not raise
absence of one good (an
ing creatures. Necessity, hunger, want stimulate to us? What woe and misery does it not occasion?

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sufficient to render life il
the strong and courageous; fear, anxiety, terror Man is the greatest enemy of man. Oppression,
Were a stranger to d
agitate the weak and infirm. The first entrance into injustice, contempt, contumely, violence, sedi- 1

world, I would show him

life gives anguish to the new-born infant and to its tion, war, calumny, treachery, fraud-by these
an hospital full of diseasE
wretched parent; weakness, impotence, distress they mutually torment each other, and they would

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malefactors and debtors
attend each stage of that life, and it is, at last, soon dissolve that society which they had formed
with carcases, a fleet fo;
finished in agony and horror. were it not for the dread of still greater ills which
nation languishing under
Observe, too, says Philo, the curious artifices must attend their separation.
tilence. To turn the gay si
of nature in order to embitter the life of every liv- But though these external insults, said Demea,
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him a notion of its plea1
ing being. The stronger prey upon the weaker and from animals, from men, from all the elements,
conduct him? To a ball, t
keep them in perpetual terror and anxiety. The which assault us form a frightful catalogue of
might justly think that 1 ,
weaker, too, in their turn, often prey upon the woes, they are nothing in comparison of those
diversity of distress and 5
stronger, and vex and molest them without relaxa- which arise within ourselves, from the distem-
There is no evading
tion. Consider that innumerable race of insects, pered condition of our mind and body. How
CH

said Philo, but by apolog

which either are bred on the body of each animal
or, flying about, infix their stings in him. These
insects have others still less than themselves which
torment them. And thus on each hand, before and
AR
many lie under the lingering torment of diseases?
gravate the charge. Why 1
Hear the pathetic enumeration of the great poet.
ages, complained incess
Intestine stone and ulcer, colic-pangs, life? . . . They have nc
Demoniac frenzy, moping melancholy, these complaints proceec

behind, above and below, every animal is sur-

And moon-struck madness, pining atrophy, tented, repining, anxiow
rounded with enemies which incessantly seek his
Marasmus, and wide-wasting pestilence. can there possibly, 1 reply
misery and destruction.
Dire was the tossing, deep the groans: dation of misery than sue
Man alone, said Demea, seems to be, in part,
Despair But if they were really
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an exception to this rule. For by combination in

Tended the sick, busiest from couch to tend, says my antagonist,
society he can easily master lions, tigers, and
couch. life? . . .
bears, whose greater strength and agility naturally
And over them triumphant Death his dart
enable them to prey upon him. Not satisfied with life,
Shook: but delay'd to strike, though oft
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On the contrary, it is here chiefly, cried Philo,

invok'd this is the secret chain, sa}
that the uniform and equal maxims of nature are
With vows, as their chief good and final terrified, not bribed to the
most apparent. Man, it is true, can, by combina-
hope. 2 tence.
tion, surmount all his real enemies and become
It is only a false delica 1
master of the whole animal creation; but does he The disorders of the mind, continued Demea,
a few refined spirits indulg1
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not immediately raise up to himself imaginary en-
emies, the demons of his fancy, who haunt him
with superstitious terrors and blast every enjoy-
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though more secret, are not perhaps less dismal
these complaints among t
and vexatious. Remorse, shame, anguish, rage,
kind . . . . And what is th

disappointment, anxiety, fear, dejection, de-

you blame? Is it anything
ment of life? His pleasure, as he imagines, be- spair-who has ever passed through life without
to all the pleasures and p
man of a delicate, refine

ne; his food and repose
offence; his very sleep
naterials to anxious fear;
1ge from every other ill,
,f endless and innumera-
olf molest more the timid
>es the anxious breast of
emea: This very society
1ose wild beasts, our nat-
enemies does it not raise
ery does it not occasion?
ny of man. Oppression,
1tumely, violence, sedi-
achery, fraud-by these
ch other, and they would
f which they had formed
of still greater ills which
ion.
!rnal insults, said Demea,
1, from all the elements,
a frightful catalogue of
in comparison of those
selves, from the distem-
mind and body. How
~ring torment of diseases?
eration of the great poet.
Jicer, colic-pangs,
1oping melancholy,
~dness, pining atrophy,
~-wasting pestilence.
, deep the groans:
siest from couch to
nphant Death his dart
lO strike, though oft
chief good and final
mind, continued Demea,
e not perhaps less dismal
e, shame, anguish, rage,
FO
ty, fear, dejection, de-
~ssed through life without
cruel inroads from these tormentors? How many
have scarcely ever felt any better sensations? La-
. bour and poverty, so abhorred by everyone, are
the certain lot of the far greater number; and those
few privileged persons who enjoy ease and opu-
lence never reach contentment or true felicity. All
the goods of life united would not make a very
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happy man, but all the ills united would make a
wretch indeed; and any one of them almost (and
who can be free from every one?), nay, often the
absence of one good (and who can possess all?) is
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sufficient to render life ineligible.
Were a stranger to drop on a sudden into this
world, I would show him, as a specimen of its ills,
an hospital full of diseases, a prison crowded with
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malefactors and debtors, a field of battle strewed
with carcases, a fleet foundering in the ocean, a
nation languishing under tyranny, famine, or pes-
tilence. To turn the gay side of life to him and give
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him a notion of its pleasures-whether should I
conduct him? To a ball, to an opera, to court? He
might justly think that I was only showing him a
diversity of distress and sorrow.
There is no evading such striking instances,
CH
said Philo, but by apologies which still further ag-
gravate the charge. Why have all men, I ask, in all
ages, complained incessantly of the miseries of
life? . . . They have no just reason, says one:
these complaints proceed only from their discon-
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tented, repining, anxious disposition . . . . And
can there possibly, I reply, be a more certain foun-
dation of misery than such a wretched temper?
But if they were really as unhappy as they pre-
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tend, says my antagonist, why do they remain in
life? . . .
Not satisfied with life, afraid of death-
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this is the secret chain, say I, that holds us. We are
terrified, not bribed to the continuance of our exis-
tence.
It is only a false delicacy, he may insist, which
a few refined spirits indulge, and which has spread
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these complaints among the whole race of man-
kind . . . . And what is this delicacy, I ask, which
you blame? Is it anything but a greater sensibility
to all the pleasures and pains of life? And if the
man of a delicate, refined temper, by being so
169
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III.l The Argument from Evil
much more alive than the rest of the world, is only
ON
so much more unhappy, what judgment must we
form in general of human life?
Let men remain at rest, says our adversary, and
they will be easy. They are willing artificers of
their own misery . . . . No! reply 1: an anxious
languor follows their repose; disappointment, vex-
ation, trouble, their activity and ambition.
I can observe something like what you men-
tion in some others, replied Cleanthes, but I con-
fess I feel little or nothing of it in myself, and hope
that it is not so common as you represent it.
If you feel not human misery yourself, cried
Demea, I congratulate you on so happy a singular-
ity. Others, seemingly the most prosperous, have
not been ashamed to vent their complaints in the
most melancholy strains . Let us attend to the great,
the fortunate emperor, Charles V, when, tired with
human grandeur, he resigned all his extensive do-
minions into the hands of his son. In the last ha-
rangue which he made on that memorable occa-
sion, he publicly avowed that the greatest prosper-
ities which he had ever enjoyed had been mixed
with so many adversities that he might truly say he
had never enjoyed any satisfaciton or content-
ment. But did the retired life in which he sought
for shelter afford him any greater happiness? If we
may credit his son's account, his repentance com-
menced the very day of ·his resignation.
Cicero's fortune, from small beginnings, rose
to the greatest lustre and renown; yet what pa-
thetic complaints of the ills of life do his familiar
letters,· as well as philosophical discourses, con-
tain? And suitably to his own experience, he intro-
duces Cato, the great, the fortunate Cato protest-
ing in his old age that had he a new life in his offer
he would reject the present.
Ask yourself, ask any of your acquaintance,
whether they would live over again the last ten or
twenty years of their life. No! but the next twenty,
they say, will be better:
And from the dregs of life, hope to receive
What the first sprightly running could not
give. 3
Thus, at last, they find (such is the greatness of
human misery, it reconciles even contradictions)
 170 The Problem of Evil

LY
that they complain at once of the shortness of life els, megrims, toothaches, rheumatisms, where the
known effects? Whenc
and of its vanity and sorrow. injury to the animal machinery is either small or
proved but from the ap
And is it possible, Cleanthes, said Philo, that incurable? Mirth, laughter, play, frolic seem gratu- 1

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tablish one hypothesis
after all these reflections, and infinitely more itous satisfactions which have no further ten-
entirely in the air; and tf
which might be suggested, you can still persevere dency; spleen, melancholy, discontent, supersti-
these conjectures and 1
in your anthropomorphism, and assert the moral tion are pains of the same nature. How then does
bare possibility of our 0
attributes of the Deity, his justice, benevolence, the Divine benevolence display itself, in the sense
upon such terms, estab,
mercy, and rectitude, to be of the same nature of you anthropomorphites? None but we mystics,

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The only method of
with these virtues in human creatures? His power, as you were pleased to call us, can account for this
olence-and it is what
we allow, is infinite; whatever he wills is exe- strange mixture of phenomena, by deriving it from
deny absolutely the m
cuted ; but neither man nor any other animal is attributes infinitely perfect but incomprehensible.
man . Your representatic
happy; therefore, he does not will their happiness. And have you, at last, said Cleanthes smiling,

OS
melancholy views mas
His wisdom is infinite; he is never mistaken in betrayed your intentions, Philo? Your long agree-
ences contrary to fact a
choosing the means to any end ; but the course of ment w ith Demea did indeed a little surprise me,
more common than sid
nature tends not to human or animal felicity ; but I find you were all the while erecting a con-
happiness than misery,
therefore, it is not established for that purpose. cealed battery against me. And I must confess that
which we meet with , "'

RP
Through the whole compass of human knowledge you have now fallen upon a subject worthy of
tion, a hundred enjoym 1
there are no inferences more certain and infallible your noble spirit of opposition and controversy . If
you can make out the present point, and prove Adm itting your posit
than these. In what respect, then, do his benevo-
mankind to be unhappy or corrupted, there is an yet is extremely doubtfL
lence and mercy resemble the benevolence and
time allow that, if pain b
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mercy of men? end at once of all religion . For to what purpose
establish the natural attributes of the Deity, while sure, it is infinitel y more
Epicurus' old questions are yet unanswered.
the moral are still doubtful and uncertain? hour of it is often able to
Is he willing to prevent evil , but not able? then
You take umbrage very easily, replied Demea, a month of our common
is he impotent. Is he able, but not willing? then is
at opinions the most innocent and the most gener- how many days, weeks, ,
he malevolent. Is he both able and willing?
several in the most ac
CH

whence then is evil? ally received, even amongst the religious and de-
vout themselves; and nothing can be more surpris- scarcely in one instance
You ascribe, Cleanthes, (and I believe justly) a
ing than to find a topic like this-concerning the stasy and rapture; and i'r
purpose and intention to nature. But what, I be-
wickedness and misery of man-charged with no continue for any time at
seech you , is the object of that curious artifice and
less than atheism and profaneness. Have not all tude. The spirits evapora
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machinery which she has displayed in all ani-

pious divines and preachers who have indulged fabric is disordered, and
mals-the preservation alone of individuals, and
their rhetoric on so fertile a subject, have they not degenerates into fatigue,
propagation of the species? It seems enough for
easily, I say, given a solution of any difficulties often, good God, how 0 1
her purpose, if such a rank be barely upheld in the
which may attend it? This world is but a point in agony; and the longer it 0
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universe, without any care or concern for the hap-

comparison of the universe; this life but a moment more genuine agony and
piness of the members that compose it. No re-
in comparison of eternity. The present evil phe- hausted, courage languis
source for this purpose: no machinery in order
nomena, therefore, are rectified in other regions, us, and nothing terminatE
merely to give pleasure or ease; no fund of pure
and in some future period of existence. And the moval of its cause or anc
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joy and contentment; no indulgence without some

eyes of men , being then opened to larger views of sole cure of all evil, but,
want or necessity accompanying it. At least, the
things, see the whole connection of general laws, folly, we regard with still
few phenomena of this nature are overbalanced
sternation .
by opposite phenomena of still greater impor- and trace, with adoration, the benevolence and
rectitude of the Deity through all the mazes and But not to insist upon
tance. Philo, though most obvio
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Our sense of music, harmony, and indeed intricacies of his providence.

tant, I must use the free 1
beauty of all kinds, gives satisfaction, without be- No! replied Cleanthes, no! These arbitrary
Cleanthes, that you have p
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ing absolutely necessary to the preservation and
propagation of the species . But what racking
pains, on the other hand, arise from gouts, grav-
suppositions can never be admitted, contrary to
a most dangerous issue, a
matter of fact, visible and uncontroverted.
ducing a total scepticism
Whence can any cause be known but from its
articles of natural and re\
 /II .l Th e A rgument from Evil 171

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rheumatisms, where the
known effects? Whence can any hypothesis be no method of fixing a just foundation for religion
1inery is either small or
proved but from the apparent phenomena? Toes- unless we allow the happiness of human life, and

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, play, frolic seem gratu-
tablish one hypothesis upon another _is building maintain a continued existence even in this world,
' have no further ten-
entirely in the air; and the utmost we ever attain by with all our present pains, infirmities, vexations,
,ly, discontent, supersti-
these conjectures and fictions is to ascertain the and follies, to be eligible and desirable! But this is
, nature. How then does
bare possibility of our opinion, but never can we, contrary to everyone' s feeling and experience; it is
isplay itself, in the sense
upon such terms, establish its reality. contrary to an authority so established as nothing
;? None but we mystics,
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The only method of supporting Divine benev- can subvert. No decisive proofs can ever be pro-
II us, can account for this
olence-and it is what I willingly embrace-is to duced against this authority; nor is it possible for
nena, by deriving it from
deny absolutely the misery and wickedness of you to compute, estimate, and compare all the
:t but incomprehensible.
man. Your representations are exaggerated; your pains and all the pleasures in the lives of all men
, said Cleanthes smiling,
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melancholy views mostly fictitious; your infer- and of all animals; and thus, by your resting the
Philo? Your long agree-
ences contrary to fact and experience. Health is whole system of religion on a point which , from its
jeed a little surprise me,
more common than sickness ; pleasure than pain ; very nature, must forever be uncertain, you tacitly
1e while erecting a con-
happiness than misery. And for one vexation confess that that system is equally uncertain .
'· And I must confess that
RP

which we meet with , we attain, upon computa- But allowing you what never will be believed ,
Jon a subject worthy of
tion, a hundred enjoyments. at least, what you never possibly can prove, that
sition and controversy . If
Admitting your position, replied Philo, which animal or, at least, human happiness in this life
Jresent point, and prove
yet is extremely doubtful, you must at the same exceeds its misery, you have yet done nothing; for
or corrupted , there is an
time allow that, if pain be less frequent than plea- this is not, by any means, what we expect from
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on . For to what purpose

sure, it is infinitely more violent and durable. One infinite power, infinite wisdom, and infinite good-
butes of the Deity, while
hour of it is often able to outweigh a day, a week, ress . Why is there any misery at all in the world?
ful and uncertain?
a month of our common insipid enjoyments; and Not by chance, surely. From some cause then . Is it
ry easily, replied Demea,
how many days, weeks, and months are passed by from the intention of the Deity? But he is perfectly
JCent and the most gener-
several in the most acute torments? Pleasure,
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ngst the religious and de- benevolent. Is it contrary to his intention? But he is
scarcely in one instance, is ever able to reach ec- almighty. Nothing can shake the solidity of this
hing can be more surpris-
stasy and rapture; and in no one instance can it reasoning, so short, so clear, so decisive, except
like this-concerning the
continue for any time at its highest pitch and alti- we assert that these subjects exceed all human
Jf man-charged with no
tude. The spirits evaporate, the nerves relax, the capacity, and that our common measures of truth
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1rofaneness. Have not all

fabric is disordered, and the enjoyment quickly and falsehood are not applicable to them-a topic
:hers who have indulged
degenerates into fatigue and uneasiness. But pain which I have all along insisted on, but which you
e a subject, have they not
often, good God, how often! rises to torture and have, from the beginning, rejected with scorn and
Jlution of any difficulties
agony; and the longer it continues, it becomes still indignation.
lis world is but a point in
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more genuine agony and torture. Patience is ex- But I will be contented to retire still from this
rse; this life but a moment
hausted, courage languishes, melancholy seizes intrenchment, for I deny that you can ever force
ty . The present evil phe-
us, and nothing terminates our mi sery but the re- me in it. I will allow that pain or misery in man is
rectified in other regions,
moval of its cause or another event which is the compatible with infinite power and goodness in
iod of existence. And the
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sole cure of all evil, but which, from our natural the Deity, even in your sense of these attributes:
opened to larger views of
folly, we regard with still greater horror and con- what are you advanced by all these concessions?
mnection of general laws,
sternation. A mere possible compatibility is not sufficient.
on, the benevolence and
But not to insist upon these topics, continued You must prove these pure, unmixt, and uncon-
hrough all the mazes and
Philo, though most obvious, certain , and impor- trollable attributes from the present mixed and
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ence.
tant, I must use the freedom to admonish you, confused phenomena, and from these alone. A
hes, no! These arbitrary
Cleanthes, that you have put the controversy upon hopeful undertaking! Were the phenomena ever
be admitted, contrary to
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a most dangerous issue, and are unawares intro-
1le and uncontroverted.
ducing a total scepticism into the most essential
e be known but from its
articles of natural and revealed theology . What!
so pure and unmixed, yet, being finite, they would
be insufficient for that purpose. How much more,
where they are also so jarring and discordant!
 172 The Problem of Evil

LY
Here, Cleanthes, I find myself at ease in my attributes or learn that infinite benevolence, con- create a world at all, fori
argument. Here I triumph. Formerly, when wear- joined with infinite power and infinite wisdom, on the free will of God; t
which we must discover by the eyes of faith alone. is, the first of the two prer

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gued concerning the natural attributes of intelli-
gence and design, I needed all my sceptical and It is your turn now to tug the labouring oar, and to and I might content mysel
metaphysical subtilty to elude your grasp. In many support your philosophical subtilties against the its proof; but in order ton
views of the universe and of its parts, particularly dictates of plain reason and experience. have wished to justify thi
the latter, the beauty and fitness of final causes the best plan is not alw
strike us with such irresistible force that all objec- avoid evil, since it may

ES
tions appear (what I believe they really are) mere Notes accompanied by a greatt
cavils and sophisms; nor can we then imagine general of an army will p
how it was ever possible for us to repose any 1. That sentiment had been maintained by Dr. King a slight wound to a condi
and some few others before Leibniz, though by none of
weight on them. But there is no view of human life without victory. We have

OS
so great fame as that German philosopher.
or of the condition of mankind from which, with- 2. Milton: Paradise Lost, Bk. XI.
the large work by makin
out the greatest violence, we can infer the moral 3. john Dryden, Aureng-Zebe, Act IV, sc. 1. taken from mathematics
imperfection in the part
greater perfection in the v

RP
lowed the opinion of St. A
111.2 Theodicy: A Defense of Theism hundred times, that God I
der to bring about good,
GOTTFRIED LEIBNIZ and that of Thomas Aquin
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32, qu. I, art. 1), that the p
the good of the universe.
Gottfried Wilhelm Leibniz (7646-7716) was a were not sufficiently emphasized in the work it- ancients called Adam's f<
German idealist who tried to set forth a thorough- self. sin, because it had been 1

going theodicy, a justification of the ways of God. I. Objection. Whoever does not choose the advantage by the incarnat
CH

In this selection he argues that the fact of evil in no best is lacking in power, or in knowledge, or in who has given to the uni·
way refutes theism, and he answers the kinds of goodness. than anything that ever w
objections made by Hume. He contends that Cod God did not choose the best in creating this creatures except for it. Fe
permitted evil to exist in order to bring about world . understanding, I have a<
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greater good and that Adam's fall was a felix culpa Therefore, God has been lacking in power, or good authors, that it was in
(a "happy sin") because it led to the incarnation of in knowledge, or in goodness. and the general good that
the Son of God, raising humanity to a higher des- Answer. I deny the minor, that is, the second creatures the opportunity
tiny than would otherwise have been the case. He premise of this syllogism; and our opponent erty, even when he foresa•
SE

argues that although God can foresee the future, proves it by this. to evil, but which he cou
humans are still free in that they act voluntarily. Prosyl/ogism . Whoever makes things in which cause it was not fitting that
there is evil, which could have been made without God should always act in
any evil, or the making of which could have been ner. To overthrow this ob
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omitted, does not choose the best. sufficient to show that a w;

God has made a world in which there is evil; a better than a world withou
Some intelligent persons have desired that this world, I say, which could have been made with- even farther, in the work,
supplement be made [to the Theodicy), and I have out any evil, or the making of which could have that this universe must be
the more readily yielded to their wishes as in this been omitted altogether. every other possible univer
R

way I have an opportunity again to remove certain Therefore, God has not chosen the best. II. Objection. If there is
difficulties and to make some observations which Answer. I grant the minor of this prosyllogism; intelligent creatures, then t
FO

for it must be confessed that there is evil in this good in the whole work of
world which God has made, and that it was possi- Now, there is more ev·
Reprinted from Gottfried Leibniz, The Theodicy: Abridgement
of the Argument Reduced to Syllogistic Form (171 0). ble to make a world without evil, or even not to gent creatures.