Introduction
Greetings
once again to all national and international readers and students of
this series on Christian
Evidences (Apologetics). Greetings, especially to you, dear
student. My prayer is that you are doing well. This is the fifth
article in the series.
Two
days ago marked the 81st remembrance of Pearl Harbor Day. The
infamous date was December 7th, 1941. I remembered. I trust that many
other Americans did also.
This
article will first summarize the four previous articles in this
series. The main purpose of
this article is to address what we can know about the character of
God through natural revelation.
Secondarily,
this article will state and
refute the so-called
“problem of evil.” It will also
address the everlastingness of hell. These sections are
included as replies to two standard criticisms by atheists.
This
article begins to answer the second topic question in this Christian
Evidences series: What is the nature of God? Natural revelation
provides certain understandings of God's character.
The
full answer to this question, however, will be incorporated into
future articles on the third and final topic questions in this
series: Is the Bible the solely inspired written word of God? Is
Jesus the Son of God?
Summary of the First
Four Articles
The
first article on 10/28/2022
introduced and explained the purpose of this series. The series will
encapsulate my lifelong study of apologetics, in hope that it is read
and shared widely. All relevant comments (in agreement or
disagreement) and questions are welcome.
The
topic question on the existence of God was answered in three
articles: on 11/4/2022
by the moral argument, on 11/16/2022
by the teleological argument, and on 11/26/2022
by the cosmological argument. We have three “strong poles”
that support the “bright street light.” God exists. The proof
cannot be denied logically. It is fact, truth, and faith based on
evidence.
The Nature of God:
Natural Revelation
Without
referencing the Bible, what can we know about God through natural
revelation? Later articles will prove the inspiration of the
Bible. The Bible provides supernatural revelation about God's
character.
We can
understand aspects of God's nature by logical reasoning as we observe
his creation. (Supernatural revelation in the Bible provides a fuller
and more sufficient understanding of God's character.) This section
will list what we know about God based on the three arguments that
prove his existence.
First,
from the moral argument, we learn that God is intrinsically
moral and that his absolute moral law, which flows from his nature,
transcends (is before and above) all moral laws of human origin. We
know that God is good,
righteous, and wise. God wants us to be good. He despises
and must punish human immorality. This is his wisdom. We should
follow his wisdom by doing good.
Next,
from the teleological argument, we learn that God
is vastly powerful and intelligent. The design in the
universe, the earth, and the human body proves that God's
supernatural power and intellect created all that exists. He
fashioned each and every intricate design of all the immense and
countless designs in the universe. Such great power and intellect
stagger and overwhelm the mind.
Finally,
from the cosmological argument, we learn that God
is eternal, spirit, powerful, intelligent, intrinsic,
self-sufficient, essential, and transcendent. God is the
essential and eternal First Cause. God the Creator has always existed
above and before the material universe.
These
characteristics of God are known through natural revelation.
There is a God, and we can know much about him simply by considering
the evidence in his natural creation.
The So-Called “Problem
of Evil”
Initially,
the plan had been to include this section in the 11/4/2022
article on the moral argument. It is placed here, since it
transitions better into the third (upcoming) topic question on the
inspiration of the Bible.
Those
who deny the reality that God exists (atheists) rely on the so-called
“problem of evil” argument in an attempt to convince theists that
the God of the Bible does not exist. This
section will present that argument and refute it. I place
“problem of evil” in quotations, since the argument is not really
a problem for the theist. In fact, the “problem of evil” can
be used to prove that God exists.
The
classic form of the “problem of evil” argument, as often stated,
is:
If God is omnipotent (all-powerful), omniscient (all-knowing), and
perfectly good, then evil would not exist. Evil exists. Therefore,
God (as described) does not exist.
That
classic form, however, is incomplete.
It assumes but does not state that God would eliminate all evil
immediately. The
atheist must admit this.
The
complete form of
the argument should be as follows:
If God is omnipotent (all-powerful), omniscient (all-knowing), and
perfectly good, then he would eliminate all evil immediately.
Evil continues to exist. Therefore, God (as described) does not
exist.
The
atheist must define his terms. Specifically, how does he define evil?
Upon what basis does the
atheist determine what is evil? Theoretically, if God did
not exist, then evil is defined by the subjective thoughts of humans.
(The complete statement on this is in the 11/4/2022
article on the moral argument.)
The
atheist must affirm
that there is no absolute evil. He cannot
define evil absolutely. He must
affirm that he thinks that there is no absolute moral law.
The
“Problem of Evil” Proves God
How
can the “problem of evil” be used to prove that God exists?
This will be explained. Afterward, the reply will be given to the
complete form of the “problem of evil.” The
argument from the “problem of evil” that proves that God exists
is:
If evil is absolute, then an absolute Moral Lawgiver must exist.
Evil is absolute. Therefore, an absolute Moral Lawgiver exists.
The
atheist, when pressed,
will have to admit
that certain types of evil are always
wrong. Examples include murder, rape, abuse of children and the
elderly, adultery, intent to harm, and so forth. The atheist will
vacillate subjectively on certain other types of evil, thinking that
what once was wrong now is right (or vice versa).
How
does the atheist know, for example, that murder is always evil?
He cannot appeal to societal standards. The Nazis thought that it was
right to murder Jews. Does the atheist critique the Nazis? He should.
If so, how? The 11/4/2022
article on the moral argument relates that the Nuremberg Trials
convicted the Nazis of absolute evil by appealing to a “higher
law,” God's absolute moral law.
If the atheist admits that
certain types of evil are absolutely wrong, then he will prove
(perhaps not to himself yet) that an Absolute Moral Lawgiver, God,
exists. The fact that absolute evil exists, however, proves
that God, the Absolute Moral Lawgiver, exists.
The
“Problem of Evil” Is No Problem
Turning the “problem of
evil” argument against the atheist, as has been done, is the first
answer to the “problem.” The
complete answer, which follows, is based on the concept of “faith
seeking understanding.” The phrase is attributed
originally to Anselm of Canterbury (1033-1109), in his Proslogion
(discourse), first titled and then subtitled Fides quaerens
intellectum (faith seeking
understanding).
“Faith seeking
understanding” is a rational faith based on evidence that seeks
understanding from the Bible, known to be inspired by God. The
Christian theist is at liberty to reference biblical concepts in his
complete answer, since he is defending the existence of the God of
the Bible. Proof that the Bible is the solely inspired word of God
will be established in future articles on that topic.
The complete answer to
the “problem of evil” is in nine parts. Each part, in order, is
an expression of “faith seeking understanding.”
First, God
is all-powerful (omnipotent), all-knowing (omniscient), and perfectly
good (omnibenevolent). Any reply to the so-called “problem
of evil” that limits God's power, knowledge, or goodness is
incorrect. God's omnipotence,
however, applies to power, not
to the illogical. Logical impossibilities are absurdities
that are imagined. For example, God cannot create a round square, a
ball that is 100% red and 100% blue, or a rock so heavy that he can't
lift it. Those examples are called logical contradictions. A
logical contradiction is an impossible fallacy that is not subject to
power. This is an important point to remember. (See fifth
below.)
Second, God
acts according to his nature, and he will not violate his nature.
See Numbers 23:19; James 1:17. God's nature is good, holy, and just.
God will not, for example, lie, deny himself, make a mistake,
be unjust, commit evil, and so forth.
Third, God
created a perfectly good world
with no moral or natural evil. Evil was not a part of God's
originally perfect world. See Genesis 1:31.
Fourth, God
created humankind in his image.
We are everlasting
souls, and we have
free will to
act and decide on our own. See Genesis 1:27; 2:4-25. God
is both sufficiently
distant and close to
us to allow us complete free will. He is not so close as to overwhelm
us by his presence, forcing us to do good. He is not so distant that
we cannot grasp his presence, encouraging us to do good. Consider
Acts 17:27-28.
Fifth,
God cannot force
us to freely
choose to do good always.
That is a logical contradiction, not subject to power. For example,
God could not have forced
the 18-year-old female to freely
choose not to turn directly into my right-of-way, which almost killed
me on Tuesday, March 29, 2016.
Sixth,
moral evil
exists in abundance due to the immoral free will decisions that we
make. This is intrinsic
evil. Moral evil
started when we freely chose to sin (violate God's moral law). See
Genesis chapter 3. All (of the age to know right and wrong) have
sinned. See Romans 3:23; 5:12. The consequence of sin is death. See
Romans 6:23.
Seventh,
natural evil, distinct from moral evil, includes physical
suffering and death due to aging and disease. It also includes
natural disasters such as fires, earthquakes, volcanic
eruptions, blizzards, extreme heat or cold, droughts, floods,
hurricanes, tornadoes, and so forth.
Physical
suffering and death exist as the consequence of the first sin and
since all (who understand good and evil) choose to sin. See Genesis
chapter 3; Romans 5:12. We age, are afflicted with various illnesses,
and die. Infants (unborn and born) and children, who do not yet
understand good and evil, have never sinned. Their unfortunate deaths
are due to illness, injury, natural disaster, or someone's
immorality. When infants and children die (the separation of the soul
from the body), they (as everlasting souls) live everlastingly with
God, since they never sinned.
Natural
disasters exist due to the worldwide flood as God's punishment
for sin. See Genesis, chapters 6-9. The worldwide flood was God's
judgment on the world's evil population (except Noah and his family).
God's original creation did not include natural disasters until
humankind chose to sin. Before the worldwide flood, the world had
become rife with sinful choices. The earth was damaged, and still
suffers damage, due to the worldwide flood. See Romans 8:19-22.
Let us pause to consider two questions.
Why did God create humankind with free will, knowing that sin would
enter the world, that his creation would suffer terrible moral and
natural evils due to sin, that a minority would be rewarded in heaven
everlastingly, and that a majority would be punished in hell
everlastingly? Would it have been better if God had not created?
I have pondered those questions many
times. I have concluded that it is better that I exist than not
exist. Since I exist, I can speculate about my non-existence. If I
did not exist, then I would not be here to consider my non-existence.
Since I exist and have saving faith in God, then I will exist
everlastingly. It is better, therefore, for me to exist than to not
exist, even as I endure the moral and natural evil of this fallen
world.
Revelation 4:11 (in the NIV) states
that God “created all things” by his “will” (θέλημά
in Greek). The King James Version translates θέλημά as
“pleasure.” θέλημά means “will, decision, desire.” God
willed, decided, and desired to create, knowing that his eternal
Scheme of Redemption would result in everlasting salvation or
punishment. Consider 2 Peter chapter 3.
I do not
question why God created me. I am the clay. He is the Potter.
Consider Romans 9:20-21 in context. The Potter formed me as perfect
clay. My sin made me imperfect; however, I have accepted the Perfect
Gift and live by faith in God's promise. This is my purpose and duty
(Ecclesiastes 12:13).
Eighth,
God ultimately will reward good and punish evil, according to
his eternal Scheme of Redemption. See Romans 3:23-24; 5:6-9; 6:23.
John Keats, the poet, described the earth, filled with both evil and
good, as a “vale of soul-making” (in
his April
1819 letter to his brother and sister). God's circumstantial
will allows moral and natural evil to exist for a while. God has
given us the choice to freely accept or reject his eternal Scheme of
Redemption. Ultimately, God will not allow evil to continue
to exist. He, however, is granting us time in this temporal “vale
of soul-making” to choose good over evil.
Ninth,
God has three wills, as the following explains.
1. The intentional
will of God was for humankind in the Garden of Eden. Perfect humans
had a perfect world, in which to live everlastingly. See Genesis
1:26-31.
2. The circumstantial
will of God is his eternal Scheme of Redemption from Genesis to
Revelation. God always knew that he would create, that we would sin,
and that he would sacrifice himself to save us. The biblical record
from Genesis to Revelation unfolds God's eternal Scheme of
Redemption. This article is written during the period of God's
circumstantial will. God allows moral and natural evil to continue
during this period.
3.
The ultimate
will of God will be the culmination of his eternal Scheme of
Redemption. Christ will return. All who have lived or are living will
be judged righteously. The unsaved will be punished everlastingly.
The saved will be blessed everlastingly. God
will eliminate all moral and natural evil completely and finally.
In
summary, the complete answer is that God, all-powerful,
all-knowing, and perfectly good, does not
eliminate all evil immediately.
His grace is allowing us time and freedom to accept or reject him.
God, however, will
eliminate all evil completely.
Imagine
if God eliminated all moral evil completely as it happens. No person
would have the time, freedom, or grace to repent of his or her evil
and to turn to God in saving faith. Grace would not exist. I am glad
that God does not eliminate all moral evil completely as it happens.
By
living in the temporal realm, during God's circumstantial will, we
face and endure moral and natural evil. If we freely choose God's
grace by our faith, then our everlasting reward awaits us. If we
freely deny God's grace, then our everlasting punishment awaits us.
The so-called “problem
of evil,” therefore, is not a problem to the theist. It can be used
to prove that God exists. The complete answer is accomplished by the
concept of “faith seeking understanding,” as has been explained.
God, in his grace, does not completely eliminate all evil
immediately. He, however, will completely eliminate all evil
everlastingly at the final judgment.
The Everlastingness of
Hell
The
atheist, however, struggles with the concept of everlasting
punishment in hell. Some theists do also. How
could a perfectly good and loving God punish people in the fires of
hell everlastingly? Imagine a person enduring the
intense heat and fire of a blowtorch blasting against his body
everlastingly. Atheists and some theists do not accept that a
perfectly good and loving God would allow an everlasting hell to
exist. Some theists argue, incorrectly, that hell is not everlasting
but that it is the permanent annihilation of the soul.
Heaven
and hell are both everlasting. Heaven rewards the saved
everlastingly. Hell, originally prepared for the devil and his
angels, punishes the sinful everlastingly. Consider Jesus' words in
Matthew 25:31-46.
Yes,
God is perfectly good,
merciful, and loving. He is, however, also perfectly holy, just,
righteous, and angered. God created a perfect world for us
and created us in his image. Humankind, however, has sinned and
continues to sin. God, in his eternal Scheme of Redemption,
sacrificed himself to save us. God will reward everlastingly all who
accept his grace. He, however, will punish everlastingly all who
reject his grace. Consider, among many passages, John 3:16-21.
Physical
death is the separation of the body and the soul. Spiritual death is
the separation of the human soul from God. Everlasting life is in
heaven. Everlasting death is in hell. Our existence, in either
location, will not be the same as in our physical existence now. We
will have spiritual bodies. Consider 1 Corinthians, chapter 15, and 2
Thessalonians 1:6-10, especially verse 9. The
“fires of hell” express the spiritual torment of everlasting
separation from God,
which is far worse than physical fire.
All
people, the saved and the unsaved, are connected to God while alive
physically on earth. God grants life and provision to all. See
Matthew 5:43-48. Those who reject God's grace by continuing to live
in sin must face everlasting separation from him.
Yes,
God is infinitely good. He is also infinitely just. In his infinite
goodness, God rewards the saved everlastingly. In his infinite
justice, God punishes the unsaved everlastingly. Could God's infinite
justice punish the unsaved one minute in hell? If so, then what about
a year, a decade, a century, a thousand years, or a million years?
What about everlastingly? As a sinner saved by grace, I have no right
to judge the Righteous Judge by critiquing his infinite justice.
God's
infinite goodness and justice are perfectly fair. The
atheist's critique of hell will not protect him from what I call “the
ultimate acknowledgment of truth.” We will each stand before
God at the final judgment. I am ready, not by my righteousness, but
because of Christ's righteousness. See Romans 3:21-26 and 2
Corinthians 5:14-21. The atheist will have to acknowledge that God
exists at the final judgment, but it will be too late.
Conclusion
The main purpose of this article has been to address what we can know
about the nature of God through natural revelation. Secondarily, this
article has stated and refuted the so-called “problem of evil”
and has addressed the everlastingness of hell.
The psalmist David wrote:
The heavens declare the glory of God; the skies proclaim the work
of his hands. (Psalms 19:1, NIV)
As has been stated, supernatural revelation in the Bible provides a
more full and sufficient understanding of God's character. The full
depth of God's nature may be beyond our temporal understanding. The
apostle Paul wrote:
Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments and his paths beyond tracing out! “Who
has known the mind of the Lord? Or who has been his counselor?”
“Who has ever given to God, that God should repay them?” For from
him and through him and for him are all things. To him be the glory
forever! Amen. (Romans 11:33-36, NIV)
The saved, however, will know the fullness of God's nature once we
are in heaven. The apostle John wrote:
Dear friends, now we are children of God, and what we will be has
not yet been made known. But we know that when Christ appears, we
shall be like him, for we shall see him as he is. (1 John 3:2,
NIV)
Natural revelation is sufficient to understand that God will not
excuse sin. The apostle Paul wrote:
For since the creation of the world God’s invisible
qualities—his eternal power and divine nature—have been clearly
seen, being understood from what has been made, so that people are
without excuse. (Romans 1:20, NIV)
The
third and final topic questions in this Christian Evidences series
will be: Is the Bible the solely inspired written word of God? Is
Jesus the Son of God? In those forthcoming sections, God's nature
will be explored further. The encouragement to non-believers will
continue to be to believe, accept God's grace, and turn to him in
salvation.