By Nathan J. Hill
The question of evil in a world created by an all powerful, all knowing, all loving God may forever remain unanswered by theologians and philosophers. However, for three texts, the answer is one to be grappled with, even if it leads to unsatisfactory results. In the work of Gottfried Leibniz, we find a mathematician and philosopher who envisions God as choosing the best algorithm in the creation of the world. Evil is a necessary part of the equation in order to make good greater. For Voltaire, his philosophical novel Candide is a biting satire that blasts Leibniz’s efforts to explain evil in the world and offers a cynical but practical solution to the debate. Finally, the book of Job in the Hebrew Scriptures offers a Judeo-Christian centered lens through which to struggle with theodicy. What can each of these texts offer to our struggle with this critical theological and philosophical question?
Gottfried Wilhelm Leibniz (1646 – 1716) is well known for his mathematical legacy, but his philosophy had a continued effect on theology. Leibniz is credit with coining the term, “theodicyâ€, in his seminal work of the same name. In the work, he attempts to justify the obvious presence of evil in God’s creation. For Leibniz, this world “found the best by the Creator who chose it.†Leibniz accepts the reality of evil as part of God’s plan. “The best plan is not always that which seeks to avoid evil, since it may happen that the evil is accompanied by a greater good.†As Leibniz illustrates, the world is made better by the presence of evil. He relies on Augustine’s ‘free will defense’, where “God has permitted evil in order to bring about good, that is, a greater good.†This greater good includes Jesus Christ, “who has given to the universe something nobler than anything that ever would have been among creatures except for it.†Of course, Leibniz’s scope extended beyond just the world and into the universe. “The universe must be in reality better than every other possible universe.†While Leibniz presents a straightforward argument rich with optimism, the argument does not dwell upon natural disasters or inescapable illness. He sees all sin, prayer, and human actions as part of the fulfillment of creation. Humanity has free will and therefore can choose to triumph over evil, but nothing is pre-ordained. In Leibniz’s argument, God’s integrity is maintained, although his vision does seem quite removed from any chaotic reality.
Voltaire’s Candide is a biting satire, a frontal assault against Leibniz’s vision of a best possible world. Candide is a young nephew of the local Baron, a student with a capable mind and eager sense of optimism. His instructor is Pangloss, a caricature of Leibniz, who repeats his mantra throughout the text – “for as all things have been created for some end, they must necessarily be created for the best end.†For example, Pangloss uses the illustration that the nose was created for spectacles. Therefore, we wear spectacles on our noses. These asinine examples continue throughout the pair’s journey. Calamity after calamity befalls Candide. He is thrown out of his home, enscripted into military service, left to beg, suffers through natural disasters, and more. Throughout it all, he does the best he can, reasons through all of the terrible events that befall he and his companions. The juxtaposition of senseless bad luck of Candide against the ever optimism of Dr. Pangloss paint a stark, though humorous, contrast. There is a sense of chaos that pervades their world. Ultimately, Candide and his companions end far from their home. However, their sad difficult journey ends with something of a wise note. When asking a famous philospher in Turkey about the nature of evil in the world, he responds coldly, “Be silent!†After encountering a wise old farmer who has avoided the tragedies that have worked against Candide and his companions, another statement is deduced. “Work then without disputing,†decides one of Candide’s traveling companions, “it is the only way to render life supportable.” The text is clearly cynical, tragic, and satirical, without much optimism left once the final pages are turned. The message of the text seems to indicate that to imagine this world as best is to ignore the reality and chaos of it. It is better to remain silent and work hard, so that one may achieve some modicum of happiness.
Job is something of a mysterious text within the collection of history, wisdom, and scripture in the Old Testament. The text has no apparent date or author and features a structure that is somewhat fable-like. The story follows a faithful, righteous man of God, named Job, who has lived a life of success and wealth. He has a large family, a plentiful farm, and numerous friends. He is known for his unwavering righteousness unto God. However, God and “Satan†decide to test Job’s faithfulness, or at least God gives Satan the freedom to do as such, and one by one, all of Job’s blessings disappear. He is left alone, overwhelmed with disease, pain, and sorrow, mourning his sudden fate. Three of Job’s dearest friends come by and reason with Job. Here, they represent the traditional wisdom of the Israelite people – a righteous man prospers, and a wicked man wastes away. To his friends, it is obvious that Job has done something to incur the wrath of God, and therefore, all of his blessings have been rightfully taken away. But Job finds resilience in his righteousness, and he challenges his friends and God. He has done nothing wrong! Why, then, is God inflicting him in such a manner? The arguments, between Job’s friends and Job, go back and forth, with repeated sections of Job crying out to God in distress. Eventually, when his friends have given up on Job’s stubbornness, God reveals himself to this righteous man, but the answer he gives to Job is not particularly satisfactory. God speaks to Job from the whirlwind and through the mighty creatures of the earth, but there is no answer as to the nature of evil and despair that had befallen Job. Job finally gives up, seemingly resigned and humbled to his fate. “Hear, and I will speak; I will question you, and you declare to me. I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes.†The theme of the text indicates that there are events that may occur at a level beyond human comprehension, a level which humans have no control over. Misfortune may simply be a reality, and God may be one who’s actions we can never understand.
Drawing these texts together, we can immediately find attractive hope in Leibniz’s optimism. Seeing God as a careful mathematician, Leibniz believes that God chose the best possible reality for life, one that includes evil, and a reality that will work out for the good. However, the free will defense always falls prey to the example of natural disasters and genetic sicknesses – evil and tragedy does not always come out of vile deeds. Voltaire’s critique of Leibniz is witty and cuts to the core – life is very chaotic. Terrible events occur to all peoples, and there isn’t always a rhyme and reason. Candide’s realization in the end that it may be better to work hard and be quiet indicates perhaps the complexity and uselessness of spending too much time trying to figure out why the world is the way it is. However, there is a cynicism here, and one can easily pick up a sense that free will and human action may not have a large role to play in the ongoing cycle of life on earth. Ultimately, Job challenges both texts. Against Leibniz, Job seems to indicate that pessimism and despair are part of the human existence. Calamity without rhyme and reason will befall those in the world. There is a chaos and unpredictability to this world, whether it may or may not be the best world. Hope abounds as well. For those who cry out to God, God may answer. Job is one of the few characters in the Bible who sees God firsthand. Perhaps through the suffering and pain of life, one may truly encounter God if one seeks to do so. Job’s faith may indeed provide one answer in finding meaning in the sometimes troubling madness.
Bibliography
Gottfried Leibniz, Theodicy, (Gutenberg Project, http://www.gutenberg.org/files/17147/17147-h/17147-h.htm).
Gottfried Leibniz, Theodicy: Abridgement, (University of Idaho, http://www.class.uidaho.edu/mickelsen/texts/Leibniz%20-%20Theodicy.htm).
The Bible: New Revised Standard Version, http://bible.oremus.org/.
Voltaire, Candide, (Voltaire Foundation, http://www.voltaire.ox.ac.uk/e-texts/www_cwvolt/cw_texts/cw_48010C_candide/48010C_toc.html)
