Christians and non-Christians have looked at the logical version of the problem of suffering and evil. This argument attempts to show that since suffering and evil exist, it is logically impossible for God to exist, and we explained why even atheist philosophers admit that this argument fails. However, some will still argue that while it is logically possible that God and suffering both exist, is far from likely. There is just so much pointless suffering; it seems improbable that God could have good reasons for permitting it. This is the probability version of the problem. Suffering provides empirical evidence that God’s existence is not impossible, just highly unlikely. Is this a good argument? Consider three points. First, we are not in a position to say with any confidence that God probably lacks reasons for allowing the suffering in the world. The problem is that we are limited in space and time, and in intelligence and insight. God, on the other hand, sees every detail of history from beginning to end, and orders it through people free decisions and actions in order to achieve his purposes. God may have to allow a great deal of suffering along the way. Suffering, which appears pointless within our limited scope of understanding, appears that God has permitted it within his wider framework. Sometimes what we experience makes no sense until we gain a wider perspective and see the big picture designed by the Creator.
Here is the second point. Relative to the full scope of the evidence, God’s existence may well be probable. See, probabilities are always relative to background information. For example, if we consider only how much a 400 pound man weighs, we would say it is highly improbable that he is an excellent athlete. However, when we are willing to consider new information, that he is a professional sumo wrestler and the world champion, we quickly revise our view. In the same way, when atheists say God’s existence is improbable. We should ask them, why is God’s existence improbable? What improbable background makes God’s existence unlikely? If we consider only the suffering in the world, then God’s existence may very well appear to be improbable, but if we are willing to look at the full scope of background information to take into account the powerful arguments for God’s existence, we may come to a very different conclusion. The third point is Christianity entails doctrines that increase the probability of the coexistence of God and suffering. Consider four of these. First, the chief purpose of life is not happiness. People often assume that if God exists, his role is to create a comfortable environment for his human pets. They think the ultimate goal of our lives on earth is happiness, and therefore, God is obligated to keep us happy. However, Christianity presents a radically different view that the purpose of life is to know God. This alone brings true, lasting fulfillment. Suffering can bring about a deeper, more intimate knowledge of God on the part of the one either who is suffering or those around him. The whole point of human history is that God, having given us free will, is drawing as many people as he can into his unending Kingdom. Suffering is one of the ways God can draw people freely to himself. In fact, countries that have endured the most hardship often show the highest growth rate for Christianity. God whispers to us in our pleasures, speaks in our consciences, but shouts in our pains. It is his megaphone to rouse a deaf world.
Second, humankind is in a state of rebellion against God and His purpose. Terrible human evils are testimony to man’s depravity, a consequence of his alienation from God. The Christian is not surprised at moral evil in the world; on the contrary, he expects it. The third doctrine states that God’s purpose is not restricted to this life, but spills over beyond the grave into eternal life. This world is just the beginning, the entryway to an unimaginable, never-ending life beyond death’s door. Paul, who wrote much of the New Testament, underwent afflictions, hardships, calamities, beatings, imprisonments, hunger. Yet, he wrote, we do not lose heart, for this slight momentary affliction is preparing us for an eternal weight of glory beyond all comparison, because we look not to the things that we see, but to the things that we do not seen, for the things that are seen are transient, but the things that are unseen are eternal. Paul understood that life and suffering on earth is temporary. Our pain will not endure forever, but our lives with God will. Paul was not belittling the plight of those who suffer horribly in this life. Indeed, he was one of them; but he saw that those sufferings would be overwhelmed forever by the ocean of joy that God will give to those who will freely receive it. In addition, the fourth doctrine is this: the knowledge of God is an incomparable good. Knowing God is the ultimate fulfillment of human existence, an infinite good. Thus, the Person, who knows God, no matter how much he has suffered, he can say God is good. Therefore, if Christianity is true, it is likely for suffering and evil to exist.
In summary, for all these reasons, the probability version of the problem of evil is no more successful than the logical version. As a purely intellectual problem, then, the problem of evil does not disprove God’s existence. However, even if those intellectual arguments fail, the emotional problem of suffering and evil remains very powerful. If we have suffered deeply, or if we have watched someone we love go to intense pain, we may be thinking, where is God? Why would we want to respond to God or worship God? We feel cold and empty, and want nothing to do with God. We are not alone. God knows we are name; he knows whom we are and what we are going through. God promises to be with us through
PRIMARY SOURCES: Dr. William Lane Craig Videos on Evil and Suffering