Here�s Why the Problem of Evil is a Religious Argument

Not Just Philosophical

Election season is upon us and we hope for clarity in the debates to come. Too often campaign strategies involve ambiguity, avoiding difficult questions and political calculation. But sometimes the candidates� positions on the issues, and their point of disagreement, are clear for all to see. I would rather have such clarity, even if I disagree on some of the issues. As with politics, the origins debate also sometimes lacks clarity. I don�t have a problem with disagreement, but I hope people understand what they are disagreeing on. A good example is the problem of evil. It is often at the heart of disagreements in the origins debate, and because it deals with ultimate issues it offers a clear distinction between positions. There�s just one problem: many people do not understand it, including those who use it.

Consider evolutionist Jerry Coyne. Coyne uses the POE, but doesn�t understand it (see here, here, here and here, for example).  The POE, and variations of it such as the problem of dysteleology, are based on the premise that if God is all-good, all-powerful and all-knowing, then there would be no evil (or no dysteleology, which, in practice is simply a catch-all term for anything that we don�t think God would have created). Evil and dysteleology exist, so therefore there is a problem. Ever since antiquity the problem has been solved by distancing God from creation. From the Gnostics and Epicureans to the Darwinists, the solution is that the world arose on its own. From the randomly swerving atoms of the Epicureans to the random mutations of the Darwinists, God is not responsible for this world because intermediate causes were to blame.

Now there are multiple problems with this reasoning, but here I�ll focus on just one: although Coyne claims arguments from dysteleology and imperfections are merely scientific, they are not. They are religious.

I�m not saying that religious arguments are, by definition, bad things. I�m just saying they shouldn�t be confused with science. PZ Myers made such an argument from the pages of the Los Angeles Times, and then, like Coyne, claimed it was not a religious argument.

In fact this is a running argument in the evolution literature. Make arguments that entail claims about God, and then claim there is no religion.

Sorry but arguments that entail assumptions about God are religious.

Evolutionists make three different arguments attempting to refute this obvious fact. Let�s look at each one.

First, evolutionists say the POE is simply a philosophical observation. There is no religious premise involved. In other words, given that God is all-good, all-powerful and all-knowing, it then is a necessary consequence that there would be no evil (or dysteleology, imperfections, etc.). God simply wouldn�t allow it, period. That just follows from simple logic.

The problem with this argument is that it is just false. There is no nice way to put it. And when I say it is false, I am not making a religious claim. Now we�re talking about a philosophical observation. Given the premise that God is all-good, all-powerful and all-knowing, it then is not a necessary consequence that there would be no evil.

The only way to arrive at that conclusion is to add another, unspoken, premise. And, yes, it must be a religious premise. You see Coyne is the one who brought religion into the discussion. And he is the one who is in denial about it. And he is the one who points the finger at the other guy for doing what he did.

Second, evolutionists say they are merely testing the creationist model. They aren�t making any religious claims, but merely evaluating those who do. But if that were the case their argument would do nothing for evolution. All they would have proved is that some creationist somewhere has a failed model.

In fact Coyne never cites creationists. For instance, one of Coyne�s myriad examples of dysteleology is lanugo, a fine, downy coat of hair humans have in an embryonic stage. According to Coyne this makes no sense and �can be explained only as a remnant of our primate ancestry.� [Why Evolution is True, 80]

Coyne gives no reference to creationists, but even if there was a creationist who said God would never create lanugo in human embryos, it would not mean that lanugo could only be explained with evolution. Such metaphysical certainty requires a strong underlying premise. Lanugo could not have been intended or created by the Creator, period. Not according to some creationist. Only religion can provide such certainty. The claim that Coyne, Myer and the rest are merely testing the creationist model is a canard.

Third, it is sometimes said that evolutionists such as Coyne and Myers are atheists. It is as though, qua atheists, they can make whatever religious claims they like without it counting as religion.

Evolution relies on religious premises�it is a religious theory. I don�t mind disagreement, religious or otherwise. But let�s understand what the disagreement is.