The concept of evil has over the years been debated as to what extent that the undesirable affairs has lead to the notion that God may not be in existence. This is in regard to the problem of evil presence, which plays the key part over the issue of existence of God. The argument for evil is powerful, as it is well known that the perfect God could not allow evil to occur. There are some arguments that contend to know the facts concerning evil evidence against the existence of God. Some evidence does concede the presence of sufficient reasons, which have allowed evil to come to the world. It is argued that God allows evil to come as an obsolete necessity for achieving greater goods. The problems of evil are found all around where there seem no results for goods, but the presence of evil has been perceived as a way to ascertain the evidence of the existence of God which traditionally been defined to be inexistence (Pereboom). There are some concepts which try to connect to the religious perspective on which God is perceived to exist, and the human desire to attain the ultimate good for which justice must prevail. The properties that lead to a thing to be an object of worship has in essence provided the reason by which human’s thinking could have a chance to their hopes being fulfilled. This paper tries to ascertain whether the presence of the undesirable states of the affairs provides the basis for the argument that makes it unreasonable to believe the existence of God (Tooley).
There are many arguments that try to define the term God, but the ultimate and natural definitions are based on the fact that God is a knowledgeable, powerful and morally good. The existence of God hence does pose the question of the reasons for existence of evil amid His presence. The undesirable states of affairs, which are contained in the world, could be eliminated by the powerful being, as humans are aware of the existence of evil, and thus the knowledgeable and powerful being needs to be aware of existence of evil. It is therefore, imperative to understand why the existence of evil is prevalent in respect to the existence of God (Tooley). The arguments for existence of God can be formulated in a manner that definitely brings forth His existence and the undesirable state of affairs. The formulation, therefore presents the existence of God and the presence of evil could not be incompatible. This tries to show that the existence of evil as a core evidence that there is no existence of God. The problem of evil can be said to be moral protest by which God, the powerful and knowledgeable being who is of moral good allow this to happen.
This has led to many atheists to argue in regard to the existence of God as they claim that if for real that God exists, the undesirable state of affairs could have been eliminated, but after all there is the existence of moral God (Strickland). They claim that the problem of evil is a logical inconsistency. The potential of the various theodicies is inadequate for their attempt to account for evil in term of good, which are a misinterpretation of evil to some good and the misrepresentation of God’s nature through the endorsement of good to God.
The existence of evil does not have the capability to deny or undermine the belief of the presence of God, as the knowledge of humans being inadequate as it is can not discern the reasons for God allowing evil (Strickland). The position of God can be represented through His responses by expressing his incomprehensibility hence by punishment for sins. There are arguments by atheists which try to show that the existence of evil in the world means that God does not exist. Their hypothesis is based on the creation of human by God was for them to be free, and God knows the every person has a trans-world of depravity, and such God has the power to give freedom to people to the least action. The essence of suffering is not within God’s power to actualize the world, which free the persons’ lives and free decisions that they make.
The thesis that God brought evil is the probable explanation of his existence, and the powerful and knowledgeable God has the notion of free will and soul building.
There are theories of existence of evil that are balanced by making the possibility of higher-order goods of free will, possibility to choose between evil and good with the courage to face adversity (Tooley). God’s created beings have the risk to choose between evil and good, which is not prevented by God, and thus, the moral responsibility for their actions for being creators in their own right. The justification is that God created free beings, and is not culpable to control their wrong doing. The significant freedom therefore needs to make it plausible for the requisition of libertarian sense, as further objection is that the libertarian sense of the free will of choices, God has the power to prevent these decisions from taking place. The consequences of choices made by the free agents could not be of value due to regular prevention of evil by God, but it would seem sensible if God intervenes to some horrible cases. The free will to choose what is right from wrong is valuable in a way that appreciable desire to do what is wrong strengthens the motivation of free will (Pereboom).
Evil is the punishment for acting wrong, though there are sufferings that are justified as more than punishment. Punishment has been defined by various theories as a moral education for deterrence of evil. Therefore, the horrible evils just have the capability to deter moral wrong doing, but there is no communication for punishment for evil doing which is justified. The horrible evil can be perceived as a means which, is used to improve the moral character though it cannot be said to be a just punishment. Evil has been seen as a requirement for the intellectual capability of human to develop their character. The valuable account of evil prompt them to freely choose efforts to overcome evil, and thus, improve their character within individually. Evil can be seen as a stimulus to human civilization, as this makes them be devoted to public good and self-sacrifice, which prompt the bearing of other’s burdens for the kind character that has been molded through exposure to evil (Pereboom). The good soul has been made by the soul-building of theodicy, which deduce that the moral and natural evils enhance the humble recognition of defective will, which in turn motivates to turn to God for the fixation of the defects at will. Thus, the turning to God and His ultimate fixation of defects is of value to humans, as the deep sympathy of humans is evoked by evil, and His call for sacrificial relief would not be called for if there was no evil to evoke misery of humans.
The history of the universe has been perceived as a struggle between the forces of good and evil, where evil is explained to be evil itself with its allied forces, to counter the limited power of good with its allied forces to preventing evil to occur (Stecher and Williams). This has the core reason to the belief of existence of the good God, as displayed by the religious arguments of experience. Religion has purely displayed the existence of God and the problem of evil which is an impressive way to the solution of evil. The providence of divine can be compromised by giving up the omnipotence of God, but there is certain view which portrays the principality of Satan power of which God is struggling to overcome, and this could be a responsibility of the powerful being to the world suffering. The self determination of beings has not been restricted to powers to do wrong or right, and God does not prevent creatures act by their free will, and these arguments lack of power that renders His worship to be doubtful. The divine goodness is an interest relative to the conception of the good tied to the concern of other matters. This has been attributed to the fact that God lacks interest and desire thus, no divine goods (Strickland).
The theory of skeptical theism has avoided theodicy views in regard to God by claiming the nature of good being beyond the understanding of the degree to expect the governance of God of the universe to accord to his goodness. The expression of evil is the lack of moral purpose of God does not justify His allowing certain evil to occur. Humans are therefore, entitled to claim a reasonable belief that provide their cognitive and was made for them. It thus, appears that there is evil that do not serve God, and this does not justify that there are state of affairs whose occurrence could not be prevented by God. The reason is that if God existed, then the understanding of good would be minimal to compare with the divine that the inclination to evil is the justification for such purposes not to serve God (Tooley).
The nature of good and evil can prove difficult to understand in respect to the connection, to understand the difference between good and evil and certain state of affairs. The most probable way of casting the issue of evil to the extent of the world is that evil has significantly reduced the probability of God existence. The proportion of the world and the hypothesis of existence of God have provided a limited nature to the cognitive capacity to understand goodness. Evil does not reduce the probability of Gods existence, but making it likely to concede that the existence of God is limited. The limitation of cognitive capacities of knowledge and understanding has thus, rendered to no position that can be used to asses the presence of God and evil (Stecher and Williams). This has limited the position to argue the existence of God and his capacity to allow evil to occur, even without a clue to the reason of the occurrence of evil, and therefore, it is not possible to conclude that no God is more likely than He is. The affirmation of the moral reason for God’s allowing evil to occur does not concede to the availability of reasons to permit evil, which lower the possibility of His existence. Given the presence of evil, however, there is little reason to believe the purpose of defense to rule out the knowledge of good by God, there is no way to rule out goods that have the capability to justify the evil allowance to the world.
The response to the argument of the problem of evil does lead to perception that the consideration of the world’s evil reduces the existence of God who is considered to be more knowledgeable and powerful to all good (Pereboom). There is no credible explanation to the existence of God and evil due to theories’ presence of problems that need to be addressed. Even, if the presence of evil reduces the probability of Gods existence, it does not render the existence of God low. Under no circumstance the presence of evil has the capability to reduce the existence of God. The presence of evil does not need to render a high degree of belief to the existence of God, but the belief of His existence does not lower His existence due to the fact of horrendous evil.