Traditional theism holds that God is the creator of heaven and earth, and that all that occurs in the universe takes place under Divine Providence — that is, under God’s sovereign guidance and control. According to believers, God governs creation as a loving father, working all things for good. Moreover, it is said, God is an absolutely perfect being. He is, first of all, omniscient or all-knowing: he knows of all truths that they are true, and of all falsehoods that they are false, whether they pertain to past, present or future.
And God’s knowledge does not change. Nothing is learned or forgotten with him; what he knows, he knows from eternity and infallibly. Second, God is omnipotent or all-powerful: anything that is logically possible, he can do. Finally, God is perfectly good: in all circumstances he acts for the best, intending the best possible outcome. Given these suppositions,
our initial expectation would be that all of creation, animate and inanimate, is ordained to perfect good: that as creator God pitches his efforts, which none can resist, toward accomplishing the greatest good imaginable, and hence that the world in which we find ourselves is, as Leibniz put it, the best of all possible worlds. But alas, the evidence is otherwise. The world may contain much good,
but it is also a place of suffering, destruction, and death. Life is brief, and afflicted with sorrows of every kind—as often as not with no discernible purpose at all, much less a good one. And it ends for each of us in personal destruction—in death, which trumps all worldly hopes,
and conceals impenetrably any experience that may lie beyond. Nor are these mere human hardships. Every living thing dies, all that is beautiful perishes, everything nature builds is destroyed. Indeed, on one scientific account of the end of things not an atom, not a photon will escape the cauldron of the universe’s final collapse.
And that is not all. In human affairs there is the additional evil of sin: the willful wrongdoing of which we all are at times victims and at other times perpetrators. How can all of this be, if God’s nature is as tradition postulates?
