Doctrine that evil is not real makes God responsible for evil and not us

Free will is the power to intentionally do good or evil. To do neither is to do both. So its intending both good and evil then.
The Church says that God is wholly good and made all things from nothing.
There is a lot of evil and suffering.
The Church says we are responsible for that because God gave us freedom and we misused it. The Church says that evil and suffering are not powers but are merely good things in the wrong place. They are the abuse of good. Evil is the absence of good. Deliberate evil is called sin - sin means doing what is against the commands of God that we are to be good.
The question we are asking is, does having the power to do good or evil fit the doctrine that evil is not real though it feels real?
What if we blame free will for evil and then say that evil is not real but is just distorted good? If God's record is pure because evil is a good that fails to be good enough then what do you need to blame free will for evil for? You don't.
If evil is just the absence of good then when we intend evil the will is not evil but is just falling short of good. In other words, we are trying to be good but doing it wrong. In other words, we do evil for the good results it may have and don't do evil for its own sake. This is another perspective that shows that talk about sin and having the power to choose good or evil makes no sense. It shows that only the results of an action can be judged but not the action itself. One may as well scrap belief in free will altogether.
Suppose that evil is good in the wrong place and that it may have good consequences. Then knowing it is good in the wrong place is not going to comfort us or help us. In fact it will make us feel we are freaks for when we are very hurt we cannot look at evil as merely an absence of good. We cannot be grateful that it is good in its way. Our alleged free will is supposed to be the power to choose good or evil. But we cannot genuinely have free will when the thought that evil is mere incorrect good is so alien to us. It is not natural for us.
Even if you make a being that can do evil for its own sake and who sees it as a real thing and not just as a negation of good, several fatal problems emerge. The evil use of the being’s will is still good because it cannot do better and is doing its best. It wants to be good at evil for example. So no matter what you make you cannot get away from the fact that we can only intend good even when we do evil and the evil intention intends the good results of evil not the evil itself. If the being could choose to stop seeing evil as good and start seeing evil as evil and doing evil for evil’s own sake then the being would have to be able to become insane for doing evil because it is evil would be more insane than anyone could imagine so it makes free will far more impossible than the view that the evil we do is mistaken for good does. If we only mean to be good there is no point in God letting us do evil. He would not be manipulating us if he made us do only good out of our own nature.
Suppose the evil is good in the wrong place and that it may have good consequences. What matters first of all to the believer in God?

Our tendency to think we have free will is seized upon by the Church to make us think it serves a good God. It blames us for evil and exonerates him. Blaming is vindictive because it implies we need to be punished at least by disapproval and by being made to feel guilty as long as we are not sorry. To say we are responsible for sin has the following problem. Declaring a person responsible without blaming is about telling a person that they can change what is making them feel bad so it is all about making them feel better without any concern for God or morality or sin. Declaring that is not a problem for the atheist! To say we are responsible for evil is ignoring the element of sin. For a believer in God, sin is the main thing. It cannot be ignored or its seriousness downplayed and it is unfair to if there is a God. Thus the defence of God is only cosmetic - it increases the evil. It creates a culture of blame and resentment and fear. 

It is evil to blame us for the sake of a God that may not exist. You would not consider a person to be good if they said you were to blame for your teeth being rotten as to say you got some disease or whatever would be to accuse the tooth fairy of negligence or cruelty.

The notion that evil is not real but is merely good that is not good enough leads to some interesting things. What if a person is a cynical malicious gossip? His friends may say, "You tell it as you see it!" That is saying, "You are to be praised for being a gossip." It does not make their condemnations of cynicism and gossip sincere. If you love the person you will be forced to praise what good they do even if it is the good of evil. That you condemn proves that you do not. To view a person as dangerous and harmful makes you hate and that is what hate is all about.

To say God should allow evil to happen for it is just good falling short of better good and has no real existence solves nothing because somebody had to make the power for created things to fall short. Even free will cannot cause the falling short unless God creates forces within the person that fall short of real good that free will can draw upon to do evil. We never do anything without a reason and without feeling which proves that if free will goes astray it was impulses that went astray that led to this. If God is right to do such evil and make evil for evil is just non-good and not a real thing as the argument says then how can doing evil be evil if God is all-good?


Free will is not about total love for God though Jesus commanded us to love God totally and to be ready to die for him.  We are to love God in our neighbour so you are not to love yourself or another for any other reason than God.  It is not about you or them.  A command that demands what you cannot do is not a command but an abuse.  Free will even if real is not really about letting God be God.  If evil is just happening because we won't aim properly when we would be better off aiming correctly then we would expect better of people.  Nobody can really be expected to love God properly.  That is different and shows there is something wrong with the idea of God.  If evil being a negation is a valid concept and worthy of respect it does not fit God as being the one to whom we owe all for all came from him as a gift in the first place.
The notion that evil is not a power but really an assessment of an action or event contradicts the free will defence. It does not let God off the hook for having the power to stop evil and not using it. At least it gets us off the hook!
A HISTORY OF GOD, Karen Armstrong, Mandarin, London, 1994
A HISTORY OF PHILOSOPHY, VOL 6, PART II, KANT, Frederick Copleston SJ, Doubleday/Image, New York, 1964
A PATH FROM ROME, Anthony Kenny Sidgwick & Jackson, London, 1985
A SHATTERED VISAGE THE REAL FACE OF ATHEISM, Ravi Zacharias, Wolgemuth & Hyatt, Tennessee, 1990
A SUMMARY OF CHRISTIAN DOCTRINE, Louis Berkhof, The Banner of Truth Trust, London, 1971
AN INTELLIGENT PERSONS GUIDE TO CATHOLICISM, Alban McCoy, Continuum, London and New York, 1997
APOLOGETICS AND CATHOLIC DOCTRINE, Part 1, Most Rev M Sheehan DD, MH Gill, & Son, Dublin, 1954
APOLOGETICS FOR THE PULPIT, Aloysius Roche, Burns Oates & Washbourne LTD, London, 1950
AQUINAS, FC Copleston, Penguin Books, London, 1991
ARGUING WITH GOD, Hugh Sylvester, IVP, London, 1971
ASKING THEM QUESTIONS, Various, Oxford University Press, London, 1936
BELIEVING IN GOD, PJ McGrath, Wolfhound Press, Dublin, 1995
BEYOND GOOD AND EVIL, Friedrich Nietzsche, Penguin, London, 1990
CITY OF GOD, St Augustine, Penguin Books, Middlesex, 1986
CONTROVERSY: THE HUMANIST CHRISTIAN ENCOUNTER, Hector Hawton, Pemberton Books, London, 1971
CRITIQUES OF GOD, Edited by Peter A Angeles, Prometheus Books, New York, 1995
DIALOGUES CONCERNING NATURAL RELIGION, David Hume, William Blackwood and Sons, Edinburgh and London, 1907
DOES GOD EXIST? Brian Davies OP, Catholic Truth Society, London, 1982
DOES GOD EXIST? Herbert W Armstrong, Worldwide Church of God, Pasadena, California, 1972
DOING AWAY WITH GOD? Russell Stannard, Marshall Pickering, London, 1993
EVIL AND THE GOD OF LOVE, John Hicks, Fontana, 1977
GOD AND EVIL, Brian Davies OP, Catholic Truth Society, London, 1984
GOD AND PHILOSOPHY, Antony Flew, Hutchinson, London, 1966
GOD AND THE HUMAN CONDITION, F J Sheed, Sheed & Ward, London 1967
GOD AND THE NEW PHYSICS, Paul Davies, Penguin Books, London, 1990
GOD AND THE PROBLEM OF SUFFERING, Philip St Romain, Liguori Publications, Illinois, 1986
GOD THE PROBLEM, Gordon D Kaufman, Harvard University Press, Cambridge, 1973
HANDBOOK OF CHRISTIAN APOLOGETICS, Peter Kreeft and Ronald Tacelli, Monarch, East Sussex, 1995
HISTORY OF PHILOSOPHY, VOL 2, Frederick Copleston SJ Westminster, Maryland, Newman, 1962
HONEST TO GOD, John AT Robinson, SCM Press, London, 1963
HUMAN NATURE DID GOD CREATE IT? Herbert W Armstrong, Worldwide Church of God, Pasadena, California, 1976
IN DEFENCE OF THE FAITH, Dave Hunt, Harvest House, Eugene Oregon, 1996
IN SEARCH OF CERTAINTY, John Guest Regal Books, Ventura, California, 1983
JESUS HYPOTHESES, V. Messori, St Paul Publications, Slough, 1977
NEW CATHOLIC ENCYCLOPEDIA, The Catholic University of America and the McGraw-Hill Book Company, Inc., Washington, District of Columbia, 1967
OCR Philosophy of Religion for AS and A2, Matthew Taylor, Editor Jon Mayled, Routledge, Oxon, New York, 2007
ON THE TRUTH OF THE CATHOLIC FAITH, BOOK ONE, GOD, St Thomas Aquinas, Image Doubleday and Co, New York, 1961
OXFORD DICTIONARY OF PHILOSOPHY, Simon Blackburn, Oxford University Press, Oxford, 1996
Philosophy of Religion for A Level, Anne Jordan, Neil Lockyer and Edwin Tate, Nelson Throne Ltd, Cheltenham, 2004
RADIO REPLIES, Vol 1, Frs Rumble and Carty, Radio Replies Press, St Paul, Minnesota, 1938
RADIO REPLIES, Vol 2, Frs Rumble and Carty, Radio Replies Press, St Paul, Minnesota, 1940
RADIO REPLIES, Vol 3, Frs Rumble and Carty, Radio Replies Press, St Paul, Minnesota, 1942
REASON AND RELIGION, Anthony Kenny, Basil Blackwell Ltd, Oxford, 1987
SALVIFICI DOLORIS, Pope John Paul II, Catholic Truth Society, London, 1984
SEX AND MARRIAGE – A CATHOLIC PERSPECTIVE, John M Hamrogue CSSR, Liguori, Illinois, 1987
TAKING LEAVE OF GOD, Don Cupitt, SCM Press, London, 1980
THE CASE AGAINST GOD, Gerald Priestland, Collins, Fount Paperbacks, London, 1984
THE CASE FOR FAITH, Lee Strobel, Zondervan, Grand Rapids, Michigan, 2000
THE CONCEPT OF GOD, Ronald H Nash, Zondervan, Grand Rapids, Michigan, 1983
THE HONEST TO GOD DEBATE Edited by David L Edwards, Westminster Press, Philadelphia, 1963
THE KINDNESS OF GOD, EJ Cuskelly MSC, Mercier Press, Cork, 1965
THE PROBLEM OF EVIL, CTS EXPLANATIONS, Fr M C D'Arcy SJ, Catholic Truth Society, London, 2008
THE PROBLEM OF PAIN, CS Lewis, Fontana, London, 1972
THE PROBLEM OF SUFFERING, Alan Hayward, Christadelphian ALS, Birmingham, undated
THE PUZZLE OF GOD, Peter Vardy, Collins, London, 1990
THE REALITY OF GOD AND THE PROBLEM OF EVIL, Brian Davies, Continuum, London-New York, 2006
THE RECONSTRUCTION OF BELIEF, Charles Gore DD, John Murray, London, 1930
THE TRUTH OF CHRISTIANITY, WH Turton, Wells Gardner, Darton & Co Ltd, London, 1905
UNBLIND FAITH, Michael J Langford, SCM, London, 1982
WHAT IS FAITH? Anthony Kenny, Oxford University Press, Oxford, 1992
WHY DOES GOD ALLOW SUFFERING? LG Sargent, Christadelphian Publishing Office, Birmingham, undated
WHY DOES GOD ALLOW SUFFERING? Misc, Worldwide Church of God, Pasadena, California, 1985
WHY DOES GOD? Domenico Grasso, St Paul, Bucks, 1970
WHY WOULD A GOOD GOD ALLOW SUFFERING? Radio Bible Class, Grand Rapids, Michigan, 1990

No Copyright