Some Helpful Answers To Common Questions: DA Carson Weighs In

I came across the following videos of Dr. D. A. Carson, well known theologian and author, regarding common questions asks. Dr. Carson provides brief and thorough answers to these questions. The questions include, "How Do I Know God Exists?" "How Can God Allow Evil and Suffering in the World?" and "How Can God Be Loving and Yet Send People to Hell?" I hope these videos are helpful.

How Do I Know God Exists?:

How do I know God exists? from A Passion for Life on Vimeo.

How Can God Allow Evil and Suffering in the World?

How can God allow suffering and evil in the world? from A Passion for Life on Vimeo.

How Can God Be Loving and Yet Send People to Hell?

How can God be loving yet send people to hell? from A Passion for Life on Vimeo.

Lewis on the Accident of Evolution

I was doing some studying on creation for this Sunday morning as we look at day four of the Creation account in Genesis. I came across the following quote by C.S. Lewis regarding the accident of evolution:

If the solar system was brought about by an accidental collission, then the appearance of organic life on this planet was also an accident, and the whole evolution of Man was an acdient too. If so, then all our present thoughts are accidents - the accidental by-product of the movement of atoms. Adn this holds for the thoughts of the materialists and astronomers as well as for anyone else's. But if their thoughts are merely accidental by-products, why should we believe them to be true? I see no reason for believing that one accident should be able to give me a correct account of all the other accidents. -Lewis, God on the Dock, 52-53

Lewis makes an excellent point. Evolution is built around an entire series of accidents. If everything is an accident, then our very thoughts are accidents. Therefore, how can I trust the accidental thoughts of a biochemist over the accidental thoughts of a factory worker? In one paragraph, Lewis raises an incredible challenge to the evolutionary worldview.

Theodicy as Evidence of a Theos

I have been studying, in great detail, the question of God's goodness. If God is good, then why is there so much evil and suffering in the world? The common riddle goes something like this: If God is good, He cannot be All-Powerful because He cannot prevent evil and suffering in the world. If God is All-Powerful, He cannot be good because He refused to prevent evil and suffering. God therefore, is either good or All-Powerful, He cannot be both.

I have sat in secular university philosophy classes and listened to this argument. To most Christians, they are left stunned by this predicament. The Bible clearly teaches that God is good and All-Powerful. So how can these two concepts be true if there is so much evil and suffering in the world? The answer goes beyond this post. To begin, the Christian worldview must go back to Genesis 1-3. In chapters 1-2, God created everything and saw that it was good. It was good because it came from He who defines good; God. But in Genesis 3, the Fall took place and destroyed the goodness of the Earth. Death, suffering, evil, violence, natural disasters, and pain are the result of Genesis 3.

But does the problem of theodicy disprove God? Interestingly, even the most hardened atheist are not running to the problem of theodicy as they used to. The world's best known atheist, Richard Dawkins, in his book, The God Delusion, points out that this issue does not necessarily disprove God, it only disproves the goodness of God. Though I disagree with his conclusion, one cannot miss what Dawkins is saying. Evil and suffering does not disprove God.

So, how does such an issue prove God? C.S. Lewis explains in the clearest and most powerful language:

My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of ‘just’ and ‘unjust’? . . . What was I comparing this universe with when I called it unjust? . . . Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too – for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my private fancies . . . Consequently atheism turns out to be too simple. -Lewis, Mere Christianity, 38

Lewis is right. The very idea that we speak of evil and suffering implies that we have an inherit standard of evil and good. Where does this inherit idea come from? Why is murder, death, destruction, violence, abuse, and natural disasters bad? By what standard do we measure these things? Evolution implies (though many naturalists may deny it) that death and suffering brings forth the fruit of evolution. Things improve when the weaker become extinct and die. Death is good. And yet naturally, we are repulsed by this. Evolution morality implies relativism. What is true? What is right? What is moral? Without a Divine standard such questions are determined by culture and opinion polls.

Let us remember Lewis' words. When we see suffering and pain, we ought to weep and mourn, not because God seems non-existent, but because we know that God is present. In a world of pain and sorrows, God reminds us of His standard of good. When we see such pain God is calling us to heal what has been wounded, to fix what has been broken, and to united what has been separated. We do this because that is what God has done for us. Upon the cross Christ took upon Himself our evil and sin. On the cross, Christ fixed what we broke, united what we separated, and healed what we wounded.

But the beauty of the cross isn't just in Christ suffering on our account. The beauty of the cross takes us to the empty tomb. Their is always hope and restoration on the other side of pain, suffering, and evil. Christ conquered and so can we.

Weekly Recommendation: "Mere Christianity"

As we continue to walk through the final week of Christ, one of the most influential books in all of Christianity is CS Lewis' "Mere Christianity." This is perhaps Lewis' most famous non-fiction book. In it, Lewis lays out his basic defense for his faith in Christ.

Lewis faith from atheism to Christianity begins with a look at the moral law. Lewis began to wonder why everyone has a moral conscience and where did it come from if there was no God. As Lewis began to think about this issue, and as he lays the argument out in the book, there must be a divine law giver; one that has revealed His moral law to man.

From there, Lewis lays out his defense for God and eventually, for Christianity. One of the best points he makes regards Christ and how we must consider Him. Jesus is either Liar, Lunatic, or Lord. He cannot be just a moral teacher. This is a profound argument. If Christ was a good man and not the Messiah, then His life and ministry was based on a lie. We cannot have both. He is either a liar or Lord. And if Lord, then subject to worship and obedience.

There is one unfortunate argument laid out in the book that must be brought up: inclusivism. Inclusivism is the argument that some outside Christianity will be saved in the end. Lewis embraces this heresy. He embraced it so much that he included it in his Chronicles of Narnia series, namely, in the last book, "The Last Battle." There we see Aslan, representing Christ, allowing those who rejected him but embraced other faiths into heaven.

This is perhaps the most unfortunate part of Lewis' life and theology. "Mere Christianity" is so influential, it is sad to see such an important issue to have to be raised. But nonetheless, I recommend this book based on its philosophical influence and logical conclusions (outside of the inclusivist argument which runs against Biblical revelation). For those wanting a good introduction to Lewis' non-fictional writings, this is a great place to turn.