Animal Suffering And The Problem Of Evil

Nicola Hoggard Creegan offers a compelling examination of the problem of evil in the context of animal suffering, disease, and extinction and the violence of the evolutionary process. Using the parable of the wheat and the tares as a hermeneutical lens for understanding the tragedy and beauty of evolutionary history, she shows how evolutionary theory has deconstructed the primary theodicy of historic Christianity-the Adamic fall-while scientific research on animals has increased appreciation of animal sentience and capacity for suffering. Animal Suffering and the Problem of Evil responds to this new theodic challenge. Hoggard Creegan argues that nature can be understood as an interrelated mix of the perfect and the corrupted: the wheat and the tares. At times the good is glimpsed, but never easily or unequivocally. She then argues that humans are not to blame for all evil because so much evil preceded human becoming. Finally, she demonstrates that faith requires a confidence in the visibility of the work of God in nature, regardless of how infinitely subtle and almost hidden it is, affirming that there are ways of perceiving the evolutionary process beyond that "nature is red in tooth and claw."

Those who believe in God often puzzle over how God could permit evil and suffering in the world. Nature Red in Tooth and Claw focuses specifically on non-human animal suffering, and whether or not it raises problems for belief in the existence of a perfectly good creator.

John R. Schneider explores the problem that animal suffering, caused by the inherent nature of Darwinian evolution, poses to belief in theism. Examining the aesthetic aspects of this moral problem, Schneider focuses on the three prevailing approaches to it: that the Fall caused animal suffering in nature (Lapsarian Theodicy), that Darwinian evolution was the only way for God to create an acceptably good and valuable world (Only-Way Theodicy), and that evolution is the source of major, God-justifying beauty (Aesthetic Theodicy). He also uses canonical texts and doctrines from Judaism and Christianity - notably the book of Job, and the doctrines of the incarnation, atonement, and resurrection - to build on insights taken from the non-lapsarian alternative approaches. Schneider thus constructs an original, God-justifying account of God and the evolutionary suffering of animals. His book enables readers to see that the Darwinian configuration of animal suffering unveiled by scientists is not as implausible on Christian theism as commonly supposed.

The problem of animal suffering is the atheistic argument that an all-knowing, all-powerful, and all-good God would not use millions of years of animal suffering, disease, and death to form a planet for human beings. This argument has not received as much attention in the philosophical literature as other forms of the problem of evil, yet it has been increasingly touted by atheists since Charles Darwin. While several theists have attempted to provide answers to the problem, they disagree with each other as to which answer is correct. Also, some of these theists have given in to the problem and believe it entails that God is limited in certain ways. B. Kyle Keltz seeks to provide a classical answer to the problem of animal suffering inspired by the medieval philosopher/theologian Thomas Aquinas. In doing so, Keltz not only utilizes the wisdom of Aquinas, but also contemporary insights into non-human animal minds from contemporary philosophy and science. Keltz provides a compelling neo-Thomistic answer to the problem of animal suffering and explains why the classical God of theism would create a world that includes animal death.

Animal suffering constitutes perhaps the greatest challenge to rational belief in the existence of God. Considerations that render human suffering theologically intelligible seem inapplicable to animal suffering. In this book, Dougherty defends radical possibilities for animal afterlife that allow a soul-making theodicy to apply to their case.

This updated edition by one of the world's leading apologists presents a systematic, positive case for Christianity that reflects the latest work in the contemporary hard sciences and humanities. Brilliant and accessible.

Suffering that is not coupled with any redeeming good is one of our world’s more troubling, apparent glitches. It is particularly vexing for any theist who believes that the world was created by a supremely morally good, knowledgeable, and powerful god. Gratuitous Suffering and the Problem of Evil: A Comprehensive Introduction is among the first book-length discussions of theistic approaches to this issue. Bryan Frances’s lucid and jargon-free analyses of a variety of possible responses to the problem of gratuitous suffering will provide serious students or general readers much material with which to begin an extended contemplation of this ancient and contemporary concern. The perfect size and scope for an introductory philosophy class’s discussion of the problem of evil and suffering, and deliberately crafted to be approachable by all interested readers, Gratuitous Suffering and the Problem of Evil is philosophy doing what it does best: serious, engaged, rigorous explorations of even the darkest truths. The book offers many useful pedagogical features, including chapter overviews and summaries, annotated suggested readings, and eight-eight discussion questions.

ECPA Top Shelf Book Cover Award Did animals have predatory natures before the fall? Did God punish innocent animals with a curse because of human sin? Is it possible for theistic evolution to be compatible with the Bible, even though animal death before the fall would contradict the teaching that death began after the first sin? In this eloquent and provocative "open letter" to evangelicals, Ronald Osborn wrestles with these pointed questions and with the problem of biblical literalism and animal suffering within an evolutionary understanding of the world. Considering the topic of animal suffering and predation as a theodicy dilemma, Osborn offers an open-minded exploration of the subject, specifically coming against the fundamentalist and literalist view of the book of Genesis and the creation account. He challenges one-dimensional reading of Scripture and shines a sobering light on the evangelical dogma responsible for advancing viewpoints long ago dismantled by science. Always acknowledging the traditionalist viewpoint, Osborn demonstrates with a wealth of exegetical and theological insight how orthodox Christianity can embrace evolutionary concepts without contradiction. Osborn forces us to ask hard questions, not only of the Bible and church tradition, but also and especially of ourselves.