This weekend D. A. Carson spoke at a conference on suffering at Omaha Bible Church:

1. Making Sense of Suffering - Part 1
2. Making Sense of Suffering - Part 2
3. Making Sense of Suffering - Part 3
4. Making Sense of Suffering - Part 4 (Gospel Reflections on Trials and Tribulations)

DAC also led a pastor’s session on “Preaching and Biblical Theology.”

HT: Erik Raymond

Related:

1. D. A. Carson MP3s
2. The Logical and Emotional Problems of Evil: This links to a handout that lists recommended resources on suffering, including this annotation:

* Carson, D. A. How Long, O Lord? Reflections on Suffering and Evil. 2d ed. Grand Rapids: Baker, 2006. [1. Outstanding, clear, practical, pastoral. The entire book rewards thoughtful reading, especially chapters 11–13. Chapter 11 condenses and updates the major argument of his Ph.D. dissertation completed at Cambridge University in 1975 and reprinted as Divine Sovereignty and Human Responsibility: Biblical Perspectives in Tension (2d ed.; Eugene, OR: Wipf and Stock, 2002).]

About a month ago, I posted on “The Logical and Emotional Problems of Evil,” linking to an MP3 and handout. Now that address is condensed as a simple four-page essay for my church’s Exploring Christianity outreach. (Cf. other pamphlets in this series on difficult issues.)

Matt Capps interviews Bruce Little (CV) on the problem of evil.

Here are a few examples of where I’d raise questions:

1. BAL: These are not things God planned or caused, they are, in light of Genesis 3, the result of man’s disobedience in the Garden.
   ADN: Is this a false disjunction? Doesn’t Scripture affirm both?
2. BAL: I am not saying that we may not learn valuable lessons in our suffering, but that does not mean that is why the suffering came to us. God may bless, but if He does, it is in spite of the suffering, not because of the suffering.
   ADN: Does this square with Jesus’ suffering on the cross?
3. BAL: We must ask the question: if God allows evil to bring about a good, is that good a necessary good? If it is a necessary good, then the evil that brings it is necessary and the only way it could be necessary is if God planned it. This makes God responsible for evil, something I think is clearly contrary to scripture because God is light and in Him is no darkness at all. If on the other hand the good is not necessary then we are back to asking the question why the evil?
   ADN: Is this trying to relieve logical tension by over-qualifying or denying what Scripture says about God’s sovereignty? (See 3.6 here.)

cross-posted at JT’s blog

This summer my church (CrossWay Community Church in Kenosha, WI) has hosted a “Difficult Issues Series” on Wednesday nights, and last night I addressed this topic: “How Could a Good God Allow Suffering and Evil? A Biblical Approach to the Logical and Emotional Problems of Evil” (MP3 | Handout PDF).

The MP3 is about 75 minutes long (and it doesn’t include the Q&A that followed), and the handout is 10 pages. I am especially indebted to Drs. Carson, Feinberg, Frame, and Piper. Here’s the outline:

1. Introduction

1. What is evil?
2. What are some examples of evil that are (almost) universally outrageous?
3. What is the problem of evil?
4. Why must Christians address the logical and emotional problems of evil?
5. What are some challenges to solving the logical and emotional problems of evil?

2. What are some unbiblical/inadequate solutions to the logical-intellectual-philosophical problem of evil?

1. Evil is not real.
2. God is not all-powerful.
3. This is the best possible world, and evil is necessary for its perfection.
4. Evil is a result of peoples’ free will, so God is not accountable for evil.
5. Evil is necessary for people to mature (i.e., build character).
6. God is the indirect (not direct) cause of evil, so He is not accountable for evil.
7. God is above the law, so He can do what seems evil to other people.
8. Non-Christians have no right to question whether God is both all-powerful and all-good.

3. What does a biblical approach to the logical-intellectual-philosophical problem of evil include?

1. Bad things do not happen to good people; good and bad things happen to bad people.
2. The problem of evil is an argument for God, not against Him.
3. God is not obligated to explain the problem of evil to anyone.
4. God (not our sense of justice) is the standard for what He does.
5. God ordains and causes evil, but He cannot be blamed for it.
6. The logical problem of evil (including providence) involves mystery, requiring that Christians maintain doctrinal tensions in biblical proportion.
7. God uses evil for a greater good.
8. There was no problem of evil before the fall, nor will there be one in the eternal state.
9. God uses natural evil to illustrate how bad moral evil really is, and the right response is repentance.
10. The most significant problem of evil is the cross.

4. What does a biblical approach to the emotional-religious-existential problem of evil include?

1. People who are suffering typically are wrestling primarily with the emotional problem of evil (not the logical one).
2. Understand how people initially react to suffering.
3. You shouldn’t say certain things to people who are suffering.
4. You should do certain things to people who are suffering.

5. Conclusion

6. Recommended Resources

1. Books [23 resources]
2. MP3s [8 resources]

The handout includes a more detailed outline, and the recommended resources section asterisks the most highly recommended resources, hyperlinks to every author and resource, and ranks the level of difficulty of each resource.

Update: The address is condensed as a simple four-page essay for CrossWay Community Church’s Exploring Christianity outreach.